that hee may tryumph ouer them and their head Satan But in this answere the speciall purpose of Christ was to set forth his owne glory while he compelleth them to depart with shame Math. 22 Mark 12 Luk. 20. 23. The same daye the Saduces came to hym which say there is no resurrection and asked him 24. Saying maister Moses said if a man dye hauinge no children let his brother mary his wife raise vppe seede vnto his brother 25. Now there were with vs seauen brethren and the first married a wife and deceased and hauing no issue left his wife vnto his brother 26. Likewise also the seconde and the thirde vnto the seauenth 27. And last of all the woman died also 28. Therfore in the resurrection whose wife shal she be of the seauen for al had her 29. Then Iesus answered said vnto them ye are deceiued not knowing the scriptures nor the power of God 30. For in the resurrection they neither marye wiues nor wiues are beestowed in marriage but are as the Angels of God in heauen 31. And coÌ„cerning the rerection of the dead haue ye not read what is spoken vnto you of God saying 32. I am the God of Abraham and the God of Isaac and the god of Iacob God is not the God of the dead but of the liuing 33. And when the people heard it they were astenyed at his doctrine 18 Then came the Saduces vnto him which saye there is no resurrection and they asked him saying 19. Maister Moses wrote vnto vs if anye mans brother die and leaue his wife and leaue no children that his brother shoulde take his wife and rayse vp seed vnto his brother 20. There were seauen brethren and the first tooke a wife and when hee dyed left no issue 21. Then the second took her and he died neither did he yet leaue issue and the third likewise 22. So seauen hadde her and left no issue last of all the wife died also 23. In the resurrection then when they shall ryse againe whose wife shall she be of them for seauen had her to wife 24. Then Iesus aunswered and saide vnto them are yee not therefore deceiued because ye know not the scriptures neither the power of God 25. For when they shal rise againe from the dead neyther men mary nor wiues are maried but are as the Aungels which are in heauen 26. And as touchinge the dead that they shal rise again haue ye not read in the booke of Moses howe in the bushe God spake vnto him saying I am the God of Abraham and the God of Isaac and the God of Iacob 27 Hee is not the God of the dead but of the lyuing yee are therefore greatly deceiued 27. Then came to him certeine of the Saduces which deny that there is any resurrection and they asked him 28. Sayinge Mayster Moses wrote vnto vs if anye mans brother dye hauing a wife and hee die without children that his brother shoulde take his wife and raise vppe seede vnto his brother 29 Now there were seauen brethren and the first tooke a wife and he died without children 30. And the seconde tooke the wife and he died chidlesse 31. Then the third tooke her and so likewise the seauen died and left no children 32. And last of all the woman died also 33. Therefore at the resurrection whose wife of them shall shee bee for seauen hadde her to wife 34. Then Iesus aunswered and said vnto them the children of this world marrie wiues and are married 35. But they which shall bee counted worthye to enioye that worlde and the resurrection from the dead neither marrye wyues neither are married 36. For they can dye no more for asmuch as they are equall vnto the Aungels and are the sonnes of God since they are the children of the resurrection 37. And that the dead shal rise againe euen Moses shewed it besides the bushe when hee sayd the Lord is the GOD of Abraham and the God of Isaac and the God of Iacob 38. For hee is not the God of the dead but of them which liue for all lyue vnto him 39. Then certeine of the Pharises aunswered and sayde Mayster thou haste well sayde 40. And after that durste they not aske him any thing at all Heere we see how Sathan gathereth all the wicked together to ouerthrow the trueth of God which men in other thinges coulde not agree amongst themselues For though there was great dissention betweene these two â—ectes yet they conspire together against Christe so that the Pharises were not displeased that theyr doctrine was oppugned in the person of Christ. So at this day we see al the bandes of Satan though otherwise some of them are against others yet they ryse from al places against Christ. And the Papistes do beare so great hatred against the gospell that they doe gladly nourish Epicures Libertines and suche other monsters so that they may haue their helpe to ouerthrowe the Gospell In summe we see that they came out of diuers fortes to assault Christ and this came so to passe because that all menne generally hated the lyght of sounde doctrine But the Saduces moue the question to Christ so as vnder the colour of an absurditie they might eyther drawe hym into an errour or if hee shoulde dissente they myght dyffame him and bringe him into contempte amongste the rude and vnlearned multitude And it maye bee that they were woonte to trouble the Pharises before with the same obiection but now they lay the same snare for Christ. 23. VVhich say that there is no resurrection I haue shewed before of the beginning of the Saduces They did not onely deny the last resurrection of the slesh but also the immortalitye of the soule as Luke declareth Act. 29. 8. And truely if the doctrine of the scripture be wel considered without the hopeof the resurrection the life of the soule shall seeme to bee a very dreame For God doth not say that the soules do so liue after death as if they should now enioy the present glory and blessednes but he suspendeth theyr hope vnto the latter day I graunt that the Phylosophers which were ignoraunt of the resurrection of the flesh spak many things of the immortall essence of the soule but they speake so fondlye of the estate of the life to come that theyr writinges are to no purpose But sith the scripture saieth that the spirituall lyfe dependeth of the hope of the resurrection and that the soules separated from the bodyes haue respect to that whosoeuer denyeth the resurrection doth also deny the immortalyty of soules But here is to be seene the horryble confusion of the Iewish Church that the chiefe maisters of theyr relygion tooke awaye the hope of the lyfe to come so that after death there should be no difference betweene men and beastes They did not deny a holy righteous lyfe neither were they so prophane as to account the worship of GOD a needelesse matter but
Peter aunswered and said to Iesus master it is good for vs to be heere let vs make also three tabernacles one for thee and one for Moses and one for Elias 6. Yet hee knew not what hee said for they were afraid 7. And there was a cloude that shadowed them and a voice caÌ„e out of the cloud sayinge This is my beloued sonne heare him 8. And sodenly they looked round aboute and sawe no more any man saue Iesus onely with them 28 And it came to passe abouâ— an eight daies after those words that he tooke Peter and Iohn and Iames and wente vp into a mountaine to pray 29. And as he prayd the fashion of his countenaunce was chaunged and his garment was white and glistered 30. And beholde two men talked with him which were Moses and Elyas 31. VVhiche appeared in glory and told of his departing which he should accompâ—â—sh at Hierusalem 32. But Peter and they that were with him were heuy with sleepe and when they awoke they sawe his glorye and two men standing with him 33. And it came to passe as they departed from him Peter said to Iesus maister it is good for vs to be here let vs therefore make three Tabernacles one for thee and one for Moses and one for Elias wiste not what hee said 34. VVhile he thus spak there came a cloud and ouershadowed them and they feared wheÌ„ they wer entring into the cloud 35. And there came a voyce out of the cloud saying This is my beloued sonne beare him 36. And wheÌ„ the voice was past Iesus was found alone First it is to be considered for what purpose Christ tooke vppon him the heauenly glory for so short a time and had but onely three of his disciples as witnesses of this straung sight The opinion of some that is was done to that end that they might be strengthened against that teÌ„ptation which was now at hand by reason of his death is not probable to me For why should hee haue depriued others of that remedy naye why doth he expresly forbid them that they shuld not declare what they had seene before his resurrectioÌ„ but because the profit of the visioÌ„ shuld appeare after his death Therfore I doubt not but that Christ would declare that he was not drawn to his death against his wil but went willingly to the same that hee might offer vp a sacrifice of obedience to hys father This knowledge came not into the disciples mindes vntil Christ rose againe Neither was it necessary for them at that time to conceaue that diuine power of Christ which they shuld know conquering vpon the crosse but they are taught against another time aswel for their own sakes as for ours least the infirmity of Christ should offend any man as though it were by necessity or constraint that he should suffer For it is euident that it was as easie for Christ to exempt his body from death as to adorne it with heauenly glory Therefore we are taught that hee was subiect to death because his wil was so and that he was crucified because he offred himself For that same flesh which being offred vpon the crosse lay in the graue could haue bene free from death and the graue wheÌ„ as it had now before bene partaker of the celestiall glory But we are also taught that so long as Christ was conuersant in the world in the shape of a seruaunt and that his maiesty was hid vnder the infirmity of flesh nothing was withdrawn from him because that he humbled himself of hys own freewil but now the resurrectioÌ„ taketh away that vaile wherwith his power was hidden for a time Further it was sufficient for the Lord to chuse three witnesses because that by the law that number was prescribed for proouing any matter Deut. 17. 6. The difference of the tyme ought not to offend vs. Math. and Mar. do number six whol daies which passed betweene But Luke saying that it was done almost eight daies after comprehendeth aswel that day wherin Christ spake that as the day wherin he was traÌ„sfigured Therfore wee see that they do agree very wel in one sense vttered in diuerse words 2. And was transfigured before them Luke sayth that this came to passe when hee praid and by the circumstaunce of the place and the tyme it may be gathered that he praied for this that he obtayned that a visible shewe or demonstratioÌ„ of his godhead might be reuealed in the brightnesse of a new shape not that he had nead to aske by prayer of any other for that he had not or that the wyl of the father was to be doubted of but that in the whole course of his humilitie if hee did any thinge as God he referred it to his father and his purpose was to stirre vs vppe to prayers But in this transfiguration the disciples did not see Christe altogeather in that excellency that he is in now in heauen but he only gaue them such a taste of that great glory as they were able to abyde Then his face shone as the sunne but now it farre exceedeth the brightnes of the sunne Then an vnwoonted brightnes shone in his apparell nowe without apparell the maiesty of his Godhead shyneth through out hys whole body So GOD in times paste appeared vnto the fathers not such as he was in himselfe but as they were able to abyde the beames of hys great bryghtnesse for Iohn saieth 1. Io. 3. 2. that the faythfull shal not see him as hee is before that they be made lyke vnto him Nowe there is no cause for any manne to dispute subtilly of the whitnesse of his garmentes or of the brightnesse of his face when as this was not a full reuealing of his celestiall glorye but hee partelye gaue a taste in figures of that whiche they were not yet able whollye to conceaue 3. Moses and Elyas appeared vnto them It is demaunded whether Moses and Elias were verily present or that the disciples sawe onely the lykenesse of them as the prophetes did oftentimes see the visions of thinges absent Though the matter be disputable on both sides as menne say yet it is more profitable in my iudgement that they were brought indeede into that place Neyther is there any absurditie in it seeing that God hath both bodies and soules in his hande at his pleasure to restore the dead to life for a time And Moses and Elyas rose not then for themselues but that they might be present there with Christe If any manne demaunde agayne how the Apostles knew Moses and Elias whom they had neuer seene The answere is easie for sith God brought them to appeare he gaue theÌ„ also signes and markes whereby they might bee knowne amongst them And this was by an extraordinary manner of reuelation that they certeinly knew them to be Moses and Elyas But why these two appeared rather then any other of the companye of the holy fathers that reason ought to satisfie vs that the
they did very fondly to chang the manner of their life But as they were in this behalfe to be excused yet herein they offended that they desire now to see triumph when they had not yet gone throgh the warfare If at any time wee doe loath and bee vnpacient that the time or tryumph is delayd let vs learne first to consider the solaces wherewith the Lorde asswageth the bitternesse of the crosse in this world then to stirre vp our selues with the hope of eternal life For in these two poynts is the answere of Christ contained MAT. 28. Verely I say vnto you Least the Disciples should think they had lost their labour and repent them of the course they had begunne Christ teacheth them that the glory of his kingdom which as then was hidde should be reuealed as if he should saye there is no cause whye you should faint at this your base estate For I who doe scarsly lye amongste the meanest will at the length ascend into a throane of maiestie Therefore beare a litle vntill the time of manifesting of my glory shall come But what doth he then promise them Namely that they shal be fellowes of the same glory For by giuing them throanes wherin they shuld iudge the twelue tribes of Israel he compareth them to Ambassadours or to chiefe counsellers and presidentes whiche haue the chiefe seates in the kingly assembly VVee know that the Apostles were chosen twelue in number that so it might be declared that God by the sending of Christe would gather togeather the dispersed remnauntes of his people This was the chiefe dignitie but as yet it was hidden therfore Christ deferreth their desires vnto the last manifestation of his kingdome that then they might receiue the fruit of their election yet it is not to be doubted but that Christ spak in this place of the latter day In the regeneration Some doe referre this poynt to that which followeth in the text So regeneration should be nothing else but the newnesse which should followe our restoring while that which is mortall shall be swallowed vp of life and our weake body shall be made like to the heauenly glory of Christ. But I doe rather referre this regeneration to the first comming of Christ because the world beganne then to be renewed and the Church sprang vp out of the darknesse of death into the light of life And this manner of speaking is found euery where in the Prophetes and dooth very well agree with the cyrcumstaunce of this place For the renewinge of the Churche so often promised made them hope for some greate happines when as the Messias should appeare Christ therefore that he might take away that errour distinguisheth betweene the beeginning and the end of his kingdome LVK. 28. You are they Though Luke seemeth to report this speach of Christ diuersly and as if it were spoken at an other time yet I thinke not otherwise but that it appertaineth to this time Neither is there set downe a continuall Sermon or speach of Christe but diuerse sentenses sette togeather without regard of the order of the tyme as shal againe be sayde a little after But he vseth moe wordes then Mat. for sith the Apostles followed him in his temptations and continued constant hee saieth that they shall also be partakers with him of his glorye It is demaunded what hee meaneth by these his temptations I thinke that hee meante those troubles wherewith GOD generallye exercised him and hys Apostles And hee dooth verye aptlye vse this worde Temptations for euen accordinge to the sense of the humane nature his faith and patience was proued 29. I appointed vnto you a kingdom Hee doth not onlye make them rulers here but kings for he imparteth with them the kingdome which he receiued of his father But there is a great vehemēcy in that word I appoint that they shuld not with a rash and hotte desire make too much haste to possesse that kingdom wherof he only had the lawful autoritie of ordaining and he exhorteth thē to patience by his example For though his father had made him a king yet he is not presently placed in his glory nay he humbled himself and through the shame of the crosse he obtained the kingly honour To eate to drink vpon his table is metaphorically put for this that they should be fellowes of al his glory MAT. 29. VVhosoeuer shal forsake After he had stirred vp their mindes to hope for the life to come he also encourageth them with present comfortes and confirmeth and strengthneth them to beare the crosse For though God suffreth his to be much afflicted yet he doth neuer forsake them but he will recōpence their sorowes with his helpes Neither doth he onely speake to his Apostles but taking this occasion he generally directeth his speach to all the godly This is the summe they that shal willingly lose al things for Christes sake shall yet euen in this life bee more blessed then if they had kept al but the chiefe reward is laid vp for them in heauen Yet that promise of recompensing of an hundred fold seemeth not to agree with that we see in experience For they which for the most part are spoiled of parentes or children and other kinsmen or are depriued of their wiues and robbed of their goodes for the testimonye of Christ are so farre from recouering their owne goodes that as people without company and forsaken they should painefully and hardly trauell in banishment with great want and pouertie I answere if any man doth rightly esteeme the present grace of God wherwith he comforteth and lifteth them vp in their miseries he wil graunt that it is rightly preferred before al the riches of the world For though the vnfaithfull doe flourish yet because they knowe not what shall become of them to morow it is necessary that they shoulde alwayes be doubtfull and afrayde neither can they otherwise enioy their pleasures but that after a sort they are amased at themselues In the meane season God maketh his mery so that the litle good which they enioy is more worth vnto them and farre more pleasaunt then if without Christ great abundance of goodes shuld flowe vppon them In which sense I take that word was added in Mark with persecutions as if Christe shoulde haue saide though the godly in this world doe alwaies suffer persecutions and that the crosse doth alwayes cleaue as it were to the backe of them yet the sauce of Gods grace is so sweete which maketh them so mery that their estate is more to be desired then the pleasures and dainties of kinges 30. Many that are first This sentence was added to teach vs to shake off the sluggishnes of the flesh The Apostles hasted now to the reward when as they were scarse come forth into the race And wee all are of this disposition almost that if we haue passed one month in seruice we all desire to be rewarded and set at libertie as if we had
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
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
that which was harde to beleeue that the soules are no otherwise fed with his flesh and blood then the bodie is susteined with meate and drinke Therefore as he did of late testifie vnto all men that there remaineth nothing but death for those who seeke life any where els saue only in his flesh so hee doth now encourage the godly vnto good hope whilest that he promiseth life vnto them in the same fleshe Note that he dothe so often adioyne the resurrection vnto eternall life because our saluation shall lye hid vntill that day Therefore no man can feele what we haue of Christe saue he who hauing ouercome y e world doth set the last resurrection before his eyes It appeareth plainely by these wordes that all this place is vntruly expounded of the supper for if it were true that all those who thrust in vnto the holy Table of the Lord are made partakers of his flesh and blood all men should find life in lyke sort And truly it had byn a foolish and vnseasonable thing to reason then concerning the supper which he had not yet instituted therefore it is certain that he doth intreate of the continuall eating of faith And yet notwithstanding I do also confesse that ther is nothing said in this place which is not figured in the supper and is indeed perfourmed vnto the faithfull So that Christ would haue the holy supper to bee as it were a seale of this sermō And this is the reason why Iohn maketh no mention of the supper Therefore Augustine followeth the naturall order whilest that in expounding this chapter he doth not touch the supper vntil he come vnto the end And then he teacheth that this mysterie is represented in the sacrament so often as the Churches doe celebrate the holy supper in some places euery day in some places only on the Sabboth dayes 55 My flesh is meate indeede He confirmeth the same thing with other wordes that as the body pyneth away with hunger so shall the soule perish with hūger vnlesse it be refreshed with the heauenly bread For whē he affirmeth that his flesh is meate indeede he giueth vs to vnderstande that the soules are hungrie if they want this meate Therefore thou shalt then finde life in Christ if thou shalt seeke the matter of life in his flesh So that we must boast with Paule that there is nothing excellent with vs saue Christe crucified because so soone as we are once departed from the sacrifice of his death we can see nothing but death Neither doth he bring vs any other way vnto the feeling of his diuine power saue onely by his death and resurrection Therefore embrace Christ the seruaunt of the father that he may shew himselfe vnto thee the prince of life For in that he made himselfe poore by this meanes are we inriched with all aboundance of good thinges his humbling and descending into hell hath lifted vs vp into heauē by taking vpō him the curse of the crosse he hath erected a noble ensigne of righteousnesse Therefore they are peruers interpreters who leade away the soules from the flesh of Christe But why doth Christe make mention apart of his blood which is conteined vnder the fleshe I answer that hee had respect vnto our ignoraunce For when he maketh mention of meate and drinke seuerally he telleth vs that the life which he giueth is in all respectes perfect least we should feigne vnto our selues halfe a life or an vnperfect life as if hee should say that we shal want no part of life if so be it we do eate his flesh drink his blood So also in y ◠supper which agreeth with this doctrin being not contented with the signe of the bread he addeth also the Cuppe that hauing a double token of life in him we may learne to be content with him alone For doubtlesse no man shall finde a part of life in Christ saue only hee who shal bee perswaded that hee is vnto him whole and perfect life 56 Hee that eateth my flesh Another confirmation For seeing that he alone hath life in himselfe he prescribeth the meanes to inioy it that we do eate his flesh as if he should say that there is no other meanes wherby he is made ours saue only when our faith is directed vnto his flesh For he shall neuer come vnto Christ as he is God who neglecteth him as hee is man VVherefore if thou wilt haue any thing to doe with Christ thou must aboue all things beware that thou loath not his flesh VVhen as he saith that he abideth in vs it is as much as if he should say that this is the only bond of vnitie and that by this meanes he groweth to be one with vs when our faith leaneth vnto his death Furthermore we may againe gather hence that he maketh not mention of the outwarde signe which many of the infidels do receiue yet do they continue aliants frō Christ. Furthermore out of this place is refuted that doting that Iudas did no lesse receiue the body of Christ then the rest whilest that Christ reached the bread vnto them all For as this doctrine is foolishly restrained vnto the externall signe so we must hold that which I said before that the doctrine which is here set downe is there sealed But it is certaine that Iudas was neuer a member of Christ secondly it is more then absurde to imagine the flesh of Christ to be dead and without aspirite last of all they are to be laughed at who doe dreame of any eating of Christ his flesh without faith seeing y ◠faith only that I may so say is both the mouth and stomacke of the soule 57 At the liuing father hath sent me Christ hath hytheto taught how we must be made partakers of life now he passeth ouer vnto the principall cause because the first beginning of life is in the father And he preuenteth an obiection because he might seeme to take from GOD that which appertaineth vnto him when as he made himselfe the cause of life Therfore he maketh himselfe the authour of life in such sort that he graunteth that this is giuen him by another which he ministreth vnto others Let vs also note that this sentence is applied vnto their capacitie vnto whom Christ spake for he doth only compare himselfe vnto the father in respect of his fleshe For although the father is the beginning of life notwithstanding the eternall worde he also is properly life But Christ entreateth not in this place of his eternall diuinitie because he setteth himselfe before vs as he reuealed himselfe vnto the world being clothed with our flesh Therefore in that he saith that he liueth for the father it doth not agree with the bare diuinitie neither yet doth it appertain simplie of it selfe vnto the humane nature but it is a title of the sonne of God reuealed in the flesh Secondly we know that Christe doth commonly ascribe vnto the father what diuine thing
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
is dead 15 And I am glad for your sakes that I was not there that you may beleeue But let vs goe vnto him 16 Then Thomas that was surnamed Didimus said vnto his felow disciples let vs go also that we may die with him 17 Therefore Iesus came and founde that hee had lyon in the graue foure daies alreadie 11 Our friend sleepeth Because hee said before that the sicknesse was not vnto death least the disciples should bee too much troubled with a thing vnlooked for he doth now also declare that he was dead and putteth them in hope of his resurrection And their rudenesse is wonderfull that they vnderstand the saying of Christ of sleepe For although it be a metaphoricall kinde of speech yet is it so often vsed and so common in the scriptures that it ought to haue bin wel knowen vnto al the Iewes 12 If he sleepe he is safe VVhen as they say that sleepe will be wholesom for Lazarus they do by this means by the way exhort Christ not to goe thyther And yet doe they not craftily wrest the wordes of Christe vnto their owne commoditie but because they thought hee spake of sleepe they doe willingly catch at that occasion to escape daunger Augustine and many after him do cunningly play the Philosophers in this worde sleepeth namely that it is applyed vnto death for this cause because it is as easie a matter for God to rayse the dead to life as it is for vs toawake those that sleep But we may gather out of the continual vse of the scripture that Christ thought no such thing yea seeing that this selfe same translation is common also amongest the profane writers it is without all doubt that it came into vse by no other means saue only because the dead cark as lyeth without any sense or fealing euen as the body of man when he sleepeth For which cause sleepe is not vnfitly tearmed the image of death in Homer it is called the brother of death Furthermore whereas by this worde the sleeping of the bodies onely is signified certaine mad felowes do most foolishly wrest it vnto the soules as if being depriued of vnderstanding they were in daunger of death Furthermore Christe setteth foorth his power in this because he saith he will come that he may awake Lazarus For although the easinesse of the resurrection is not expressed by this woorde sleepe yet Christe sheweth that he is the Lord ouer death when as he saith that he awaketh those whom he restoreth to life Therfore Iesus said thē plainely vnto them This was the most singuler goodnesse of Christ that he could suffer so great grossenesse in his Disciples And truely he deferred to endow them with greater grace of the spirit for a season that being renued in a moment the myracle might bee the greater VVhen he saith And I am glad for your sakes his meaning is that his absence was profitable for them because his power should haue byn more obscure if he had holpen Lazarus by and by For the nigher the workes of God doe drawe vnto the ordinarie course of nature the more base doe they waxe and the glory thereof doth the lesse appeare which thing we doe dayly trie For if hee reache foorth his hande by and by we do not lay holde vpon his helpe Therefore to the ende the Disciples myght acknowledge that the resurrection of Lazarus was indeed a work of God it was requisite that it should be deferred that he might be most farre from all remedie that could come by meanes of man And we must remember that which I saide before that the fatherly sufferance of god is here represented in y e person of Christ. Therfore when as God doth suffer vs being ouerwhelmed with griefs long time to languish let vs know that hee doeth by this meanes prouide for our safetie VVe truly doe grone being carefull and sorrowfull but the Lorde reioyceth in our welfare and there appeareth in this poynt double gentlenesse of his that he doth not only pardon our faults but doth ioyfully find meanes to redresse the same That you may beleeue He doth not meane that this was the first beginning of faith in them but a confirmation of the faith which was already begun for as much as it was very small and weake Neuerthelesse he telleth them that they would not haue beleeued vnlesse the hande of God had been openly shewed 16 Then Thomas Hitherto the disciples endeuoured to pull backe Christe Now is Thomas readie to follow but without any confidence he doth only arme himselfe with Christ his promise that he may follow him ioyfully and quietly For these are wordes of distrust Let vs goe that we may dye whereas it became them to be sure of life Furthermore the relatiue him may bee expounded as well of Lazarus as of Christ but and if you expound it to be spoken of Lazarus it is a taunt as if he had saide what good shall we doe by comming thither Vnlesse peraduenture we cannot otherwise doe the dutie of friendes vnlesse we die together with him Yet doe I rather allow the other sense that Thomas doth not refuse to die with Christ. But this as I haue said floweth from a rash zeale because he should rather haue been encouraged by the faith of the promise 18 And Bethania was high to Ierusalem almost fifteene furlongs 19 And many of the Iewes came vnto Martha and Mary that they might comforte them for their brether 20 Therfore when as Martha had hearde that Iesus did come the came to meet him and Mary sate at home 21 Therefore Martha saide vnto Iesus Lord if thou hadst been heere my brother had not been deal 22 But nowe I knowe also that whatsoeuer thou shalt desire of God God will giue it thee 23 Iesus saith vnto her thy brother shall ryse againe 24 Martha saith vnto him I know that he shall rise againe in the resurrection in the last day 25 Iesus saith vnto her I am the resurrection and the life he that beleeueth in me though he were dead yet shall he liue 26 And euery one that liueth and beleeueth in mee shall neuer die Doest thou beleeue this 27 Shee saith vnto him truly Lord I beleeue that thou art Christ the sonne of God which shoulde come into the worlde 12 And Bethanie was The Euangelist doth diligently prosecute those thinges which serue vnto the certaintie of the historie He sheweth how nigh Ierusalem was vnto the towne of Bethanie least any shoulde maruell that many of their friendes came thence to comfort the sisters whō God would haue to beare witnesse of the myracle For although they were moued with the dutie of curtesie yet were they gathered together by the secrete counsell of God to some other ende least the resurrection of Lazarus should be obscure or shoulde haue those onely to beare witnesse thereof who were of his owne family And here is proued the malicious vnthankfulnesse of the nation that this so
god 22. 28. two Blinde menne receiue theyr sighte of Christ 254. 27. Boanerges for Bena reges vel Ragas 156. 16. the Body must be reserued for the woorship of God 133. 10. Booke for Catalogue 57. 1. The carelesnesse of wryters of Bookes 58. 6. Bountifulnesse is commended 117 11. 183. 35. and 200. 19. 382. 41. and 385. 12. 679. 11. Breal put for all kinde of nourishment 195. 11. daily Bread how it is ours 196. 11. how the Bread of the holy supper is called the body of Christ 124. 16. Burial a signe of the last Resurrection 237. 22. 423. 29. the Burial of Iohn Baptist 423. 29. the Burial of Christ 768. 59. C CAtaphas who also was called Iosephus 718. 59. to be Called put for to be accounted and openly knowen 48. 76. Calling is free 341. 11. Calling is effectuall in the electe 13. 16. Calling sufficeth not vnlesse there bee faithfulnesse also 222. 16. and 580. 42. the Calling of the Gentiles loke the Gentiles calling the signe of Christes Calling 103. 46. the ende of our Calling 48. 75. and 185. 45. and 246. 13. and 322. 18. and 373. 13. the worde Camel for a great roape pertaining to a ship 528. 23. Capernaum what maner of citie 230. 5. the Care of this world choketh the seed of the woord 354. 22. Care for foode and raiment is to be taken away 204. Naughtie Care is reprooued 130. 4. all Care is not to be condemned 204. Excessiue Care is from infidelitie 205. 26. and 130. 4. the humilitie of the Centurian 231. 8. hys faith ibidem VVhye the Centurions faith is preferred before the faith of the Iewes 232. 10 the signification of Ceremonies is eternal 169. 19. the external vse of Ceremonies ibidem VVee must not attribute too muche to Ceremonies 445. 25. Two Câ—sareaes 458. 13. Charitie is distinguished from common frendship 182. 42. 390. 12. Charitie Actiue and Passiue 216. 12. Charitie towardes our neighbour floweth from the loue of God 596. 39. Charitie is commended 382. 41. and 497. 15. and 598. 40. and 616. and 640. 12. and 672. 34. VVhether our sinnes bee redeemed by Charitie 370. 50. the Chaunging of persons 107. the name of Childe is diuersly taken 39. 54. Children were receiued of Christe 521. 14. CHRISTE Christe is God 13. 17. and 66. 23. and 240. 4. and 327. 25. and 368. 40. and 507. 23. and 557. 2. and 585. 18. and 601. 42. and 625. 37. and 660. 42. 795. 45. Christ is Lord 32. 43. Christ by nature the sonne of God 24. 32. and 124. 17. and 431. 33. hee is true God and man 106. Christe in bothe natures is the sonne of God 28. 35. Christ the sonne of Dauid 57. 1. 254. 27. and 443. 22. and 600. 42. VVhy Christe is called the first begotten of euery creature 124. 17. Christ the first begotten amongest many brethren 100. 23. Christ the first begotten of Mary 68. 25 Christ the holy seede 29. 35. VVhy Christ is named Iesus 23. 31. VVhy Christ is called Emanuel 64. 22. Christe must not be esteemed accordinge to the sence of the flesh 520. 13. and 552. 11. Christ is the mediatour 29. 35. and 67. 33. and 101. 40. and 124. 17. and 191. 9. and 428. 23. and 490. 18. and 473. 5. and 520. 13. and 568. 5. and 761. 51. Christ is the ladder by which men climbe vp vnto God the father 265. 38. Christ is not to be ioyned with the common Sainctes 475. 6. Christe is the heade and Prince of pastours 71. 8. Christ is the true priest 67. 23. Christe onely is the foundation of hys church 461. 19. Christe is the head of the churche 131. 6. and 150. 33. and 279. 25. and 320. 24. and 609. 9. and 649. 28. Christe is the onely teacher of his church 291. 2. and 473. 5. Christe is the sauiour of the church 62. 21. and 73. 11. and 256. 36. Christe is the onely signe of concorde and peace 458. 10. Christ by excellencie is called a seruaunt 322. 18. Christe is the minister of Circumcision 26. 33. and 53. and 89. 32. and 268. 5. Christe is the Sonne of righteousnesse 49. 79. and 89. 32. and 107. 7. and 135. 12. and 143. 13. and 398. 22. and 473. 5. and 634. 4. and 663. 36. VVhy Christe is called the corner stone 579. 42. Christe the rocke of offence 293. 6. and 639. 10. Christe onelye endued with the fulnesse of the spiriâ—e 138. 17. Christ free from al sinne 28. 35. 86. 23 and 101. 40. and 126. 1. Christ is the authour of our saluation 44. 69. Christe the authour of perfecte blessednesse 50. 79. Christ is the onelye preseruer of our lyfe 158. 5. Christ an example of the faithfull 314. 29. and 543. 28. Christ an example of temperance 243. 29. and 299. 34. Christ is iudge of the whole world 263. 29. and 500. 18. and 671. 32. and 799. 18. Christ is a seuere iudge against vnbeleeuers 121. 12. Christ from his infancie was subiecte to the crosse 97. 16. and 99. 19. To what ende Christ was sent of the Father 269. 8. Looke the office of Christ. Why Christ was circumcised 78. 21. Christ by the secreat counsel of god was appoynted vnto the deathe of the crosse 571. 47. and 710. 47. and 714. 53. VVhy Christ was not baptised before the thirtieth yeare of hys age 123. 16. VVhy Christ would be baptised 122. 13. Christe as touchinge his soule for oure sake would profite 101. 40. Why Christe went into the wildernesse 125. 1. why christ was tempted of sathaÌ„ 127. 1 Christe was tempted 3. maner of waies 131. 5. VVhy Christ fasted in the VVildernesse 125. 1. VVhy Christ vntill the thirtieth yeare of his age kept himselfe in a priuate life 415. 55. Christ hadde no quiet abidinge in any one place 507. 24. Christ was more in Galile than other where 380. 31. Christ without sinne was subiecte to the infirmitie of the flesh 95. 13. and 128 â—â— 569. 18. Christe was subiect to humane passions 569. 18. and 703. 37. Christe willingly submitted hymselfe to death 470. 472. 3. 536. 18. Christ of his owne accord became pore 568. 5. VVhy Christ chiefly chose grosse idiotes for his Apostles 147. 10. and 242. 9. and 297. Why Christ escapeth by flight 321. 14. Why Christ would not make an ende of the strife betweene two brethren 373. 13. Christ was wont to pay tribute 507. 24. To what purpose Christ sent Peter vnto the sea for paying of tribute 508. 27. VVhye Christ reiected the confession of diuels 153. 34. Christ sought a secreat place for to praye in 189. 5. Christe for diuers endes spake vnto the people 383. 35. Christe discloseth the hypocrisie of men by the gospel 92. 35. Christ not idle while the apostles labor 291. 1. Christe accordinge to the maner of the time vsed outwarde signes 152. 29. and 448. 32. Why Christ for a time would haue hys myracles concealed 321. 16. 449. 36.
is knowne to all men that the people could not be otherwise brought to beleeue that God would be mercifull to them any otherwise but by bringing in that couenaunt which was established in Christ that he plainely speaketh of the redemption to come as it was reuealed in Christ. Hether belong many notable places which doe verie plainly prophesie of Christ and shew him forth as it were with a finger But especially that seale of the couenaunt of God is to bee remembred the which if any man neglect hee shall neuer vnderstande any thing in the Prophetes as the Iewes miserably wandred in reading of the scripture for that they being onely curious in wordes they strayed farre from the purpose 71. Deliuerance from our enemies Zachary doth more plainely set forth the power and office of Christ. And truely it would profit vs litle or nothing to heare that Christ was giuen vs except we also knew what good hee brought vs. For this cause therefore he doth more fully teach to what end the horne of saluation was erected euen that the faithfull might bee preserued from their enemies It is not to be doubted but that Zacharias knew well ynough that the greatest warre that the Church of GOD hath is not with fleshe and bloud but with Sathan and all his retinewe wherewith he doth deceitfully deuise the destruction of vs all And although that outward enemies doe also molest the Church and that it is deliuered from them by Christ yet seeing that the kingdome of Christ is spirituall this sentence is spoken especially of Sathan the prince of this world and of his powers Againe the miserable condition of men without Christ is here noted that is that they lye prostrate vnder the tyrannie of the deuill for otherwise Christ could not deliuer his children out of his hand that is from his power Yet this place doth declare that the Church especially liueth amongst her enemies while shee remaineth in this world and is alwaies in daunger of their violence if Christ were not present to helpe But this is the inestimable grace of Christ that our saluation remaineth certaine and safe although our enemies doe compasse vs on euery side And although it is a hard speech when he saith that hee wil send deliueraunce from our enemies yet the sense is not hard because that no deuises of our enemies or strengthes no deceites no forces can hinder God but that he deliuering vs from them will perpetuallye preserue vs. 72. That he would shew mercy Zachary doth teach vs ageine from whence this redemption commeth euen from the mercy of God and from the couenaunt of his free grace For hee declareth the cause why it pleased God to saue his people euen because he was mindefull of his couenant hath he shewed his mercie And he is said to be mindefull of his couenaunt because that his so long delaying might seeme to be a certaine forgetfulnesse for he suffered the people afflicted with most grieuous mischiefes to languish This order is diligently to be obserued that god was lead of his own meere mercie to make the couenaunt with the fathers Then he hauing made the couenant he was bound by his word to perfourm the saluatiō of men Thirdly that what thing soeuer is good he giueth it in Christ that so he might sanctifie al his promises that so the faith of them should be no otherwise established but when the fulnesse should appeare in Christ. There is promised in the couenaunt forgiuenes of sinnes but the same is to be had in the bloud of Christ there is promised righteousnes but the same is giuen by the satisfactiō of Christ there is promised life but it is not to be sought but in the death and resurrection of Christ. And this is the cause why God cōmanded in times past that the book of the law also shuld be sprinckled with the blood of the sacrifice It is also worthy to be obserued that Zachary extendeth to the fathers that are dead the mercy which was shewd in his age that they al in cōmon might receiue the fruite of the same For hereof it foloweth that the grace power of Christ cannot be cōtained within the straits of this fraile life but that it is eternal And it cannot be ended by the death of the flesh seeing that both the soules are free from death and also that a resurrection doth follow the destruction of the flesh As therfore neither Abraham nor any of the saintes could by their own power or merits obtaine saluation for them selues so there is a common saluation shewed forth in Christ to all the fathfull aswell to them that are dead as to them that are aliue 73. According to the oath The preposition is not expressed in the greek but it is sufficiently known that it is the cōmon vse of that tongue whē the nowne is put in the accusatiue case without a word to gouerne it that then a proposition is to be vnderstood wherof it may be gouerned He maketh mention of his oath that he might the better set forth how sure and holy his truth is for God doth so much submit him selfe to our capacitie that he vouchsafeth to vse his name as a stay and helpe of our infirmitie wherefore if the bare promises doe not suffice vs let vs yet remember this confirmation and if that take not all doubt from vs wee are too vnthankful to God and iniurious to his holy name That he would giue vs. Zachary doth not declare what the couenaunt of God doth conteine in al and euery of the particular pointes of the samet But he teacheth for what purpose GOD in his mercie dealt so louingly with his people when he redeemed them that is that they being redeemed should addict and vow them selues wholy to worship the aucthour of their saluation Therefore as the free goodnes of God is the efficient cause of mans saluation so the finall cause is that men by liuing a godlie and a holy life might glorifie the name of God the which is diligently to be noted that we being mindefull of our calling might learne to referre the grace of god to his true vse These sentences I say are to be considered that we are not called to vncleannes but to holines that wee are redeemed with a great price not that we should be seruauntes to the desires of the flesh or that we should runne on in vnbrideled libertie but that Christ might reigne in vs that wee by adoption are placed into the houshold of God that we againe as children should obey our father For Tit 2. 11. In this appeareth the goodnes of God Philanthropia that denying worldly lusts we should liue soberly righteously and godly Therfore Paule in the Ep. Rom. 12. 1. when that he would effectually exhort the faithful that in newnes of life they shoulde offer vp them selues vnto God and that by putting off the old man forsaking the former mind they should giue vnto him a reasonable
the heauenlye life But Luk declareth the true nature of godlines wheÌ„ he saith that the witnesse of the Angell was in steede of a rule to the Shepheardes to the which they directed all thinges For then is faith rightly holpe by the workes of God if it directeth al thinges to that purpose that the trueth of God which is reuealed in his word may more clearely shine forth 21. That the childe should be circumcised That which generally is to be coÌ„sidered of circumcision let the readers fetch out of Ge. 17. 10. It shal be sufficient at this time briefly to touch those things which beelong to the person of Christ. God would that his sonne should be circumcised that he might be subiect to the lawe for circumcision was a solempne signe wherewith the Iewes were initiated into the obseruation of the lawe Paule declareth the end Gal. 4. 4. when he saith that he was made vnder the law that he might redeeme them which were vnder the law Therfore Christ taking circumcision professed himself a seruaunt of the law that he might obtaine libertie for vs. And so by this meane not onelye the seruitude of the lawe was abolyshed by him but the shadow of the ceremonie was applyed to his sound and perfect bodye that it might soone take an end For although the abrogating of it depended of the death and resurrection of Christ yet this was a certaine beginning of the same that the sonne of god suffered himselfe to be circuÌ„cised His name was then called Iesus This place also witnesseth that it was a manner receiued amongst the Iewes that on the day of circumcision they gaue names to their children as we at this day vse to doe at baptisme But the Euangeliste noteth two thinges that the name of Iesu was not giuen vnto the sonne of God rashely or for the pleasure of men but that the Angel brought it from heauen TheÌ„ that Ioseph Mary obeyed the coÌ„mandement of God this is the consent of our faith with the word of God that that word going before wee should speake to the same and our faith shoulde answere to his promises Especiallye Luke commendeth vnto vs the order of publishing of the word when hee saieth that saluation was testified by the mouth of men which was promised by the Angell from aboue through the grace of Christ. Matth. 2. Marke Luke 1. VVhen Iesus then was borne at Bethlehem in Iudea in the dayes of Herâ—â—e the king beholde there came wise men from the East to Ierusalem 2. Saying where is the king of the Iewes that is borne for we have seene his starre in the East and are come to worship him 3. VVhen king Herod heard this hee was troubled and all Ierusalem with him 4. And gathering togeather all the chieâ—â— Priestes and Scribes of the people he asked of them where Christ should be borne 5. And they sayde vnto him at Bethlehem in Iudea for so it is written by the Prophet 6. And thou Bethlehem in the lande of Iuda arâ— not the least among the princes of Iuda for out of thee shall come the gouernour that shal feede my people Israel   1. VVhen Iesus was then borne Matthew concealeth the cause whye Christ was borne at Bethlehem but the spirit of God who had appointed the Euangelistes as his Scribes seemeth aduisedly so to moderate their stile that with most notable consent they al write one and the same historie though it be in diuers manners that thereby the trueth of God might be the more certeine and euident when as it was openly manifest that his witnesses did not purposely before consent to speake but euery one separate from other nor hauing one respecte of an other did simply and freely write that which the spirite taught them Furthermore here is a historie declared worthy to be remembred that God fetched wisemen out of Chaldea or Persia which should come into Iudea to worship Christ where hee lay without honour and contemned Truely a wonderfull counsell of God that God would his Sonne should come forth into the world vnder this obscure humilitie yet hee excellently adorned him as with phrases so with other tokens least any thing for the triall of our faith had beene wanting from his diuine maiestie yet here is to be noted a notable harmonie of thinges seeming to be repugnant The starre from heauen declareth him to be a king whose throane is the beastâ— stall because that hee is denied a place euen amoÌ„gst the common sorte of men His maiestie shineth in the East which not onely appeareth not in Iudea but is also difiled with many reproches To what purpose is this namely the heauenly fathers will was to appoynt that the starre and the wisemen should lead vs the right way to his sonne but yet hee stripped him naked of all earthly honour that we might know his kingdome to be spirituall VVherefore this storie is not onely profitable because that God brought these wisemen to his sonne as the first fruites of the Gentiles but also because hee woulde set forth the kingdome of his sonne as with the praise of them so of the starre for the helpe of our fayth least the wicked and malitious dispite of his own nation should cause him to be despised of vs. It is sufficiently knowne that the Astrologers and Philosophers with the Perseans the Chaldeans were called Mag. i. wisemen Therfore is is easily to be coniectured that these came out of Persia. Furthermore how many they were in number it is better not to know because the Euangeliste doth not expresse it then rashly to affirme for certaine that which is doubtfull A childish errour lead the Papistes that they imagined them to be three because Matthew saith that they offered gold franckencense and mirrh as if hee should distinctly assigne a proper office to euery of them and that rather hee should not declare that these three thinges were generally offered by them VVhosoeuer that old writer was whose vnperfecte commentarie vppon Matthew beareth the name of Chrisostome and is accompted amongst Chrisostomes workes saith that they were fourteene which hath no more colour except that peraduenture it came by tradition of the fathers yet that same also hath no assuraunce But the Papistes are more then ridiculous which imagined to themselues that they were kinges because they did read that beefore sayde Psal. 72. 10. That the kinges of Tharsis of the Iles and of Saba should come which should offer giftes to the Lord Verily they are wise workemen who that they might giue a newe shape to men they haue begun at the turning of the worlde for of the South and VVest they haue made the East And it is not to be doubted but that by the iust reuenge of God they were so amased that their grosse ignoraunce might be laid open to the reproofe of al men who made no religion to corrupt the trueth of God and to turne the fame into a lye But here is first
the comming of Christ. 30. Because mine eies haue seene Although this maner of speaking is ofteÌ„ seene in the scriptures yet the corporal beholding of Christ seemeth expressly to be noted in these words as if SimeoÌ„ shuld say that he now had the sonne of god present in the flesh vpon whom he had bent the eies of his mind before I take saluation for the matter of saluation because that al the partes of saluation and of a blessed life are laid vp in Christ. Now if the only sight of Christ being as yet but an infant did so much preuail with Simeon that ioyfully quietly he would go to death how much more aboundaÌ„t matter of saluation is there giueÌ„ to vs this day who may see al the points of our saluation fulfilled in Christ. Christ is not conuersant vpon the earth neither do we beare him in our armes but his diuine maiestie doth clearly openly shine in the Gospel therin he sheweth himself to be seene of vs as it were face to face as Paule saieth 2. Cor. 3. 18. neither sheweth he himself any more in weaknes of flesh but in the wonderful power of the spirit the which he declareth in miracles in the sacrifice of his death and in the resurrection In summe he is so absent from vs in body that yet wee may beeholde him sitting at the right hand of his father If such a beholding of him bring vs not peace that we may goe ioyfully to death we are more then vnthankfull to God and we carelesly account of the glory which he hath bestowed on vs. 31. VVhich thou hast prepared By these wordes Simeon signifieth that Christ was ordained of god that al people might enioy his grace that shortly after he shoulde be placed vp on high that he might tourne the eyes of all men vnto him And in this worde he comprehendeth what prophesies so euer there be of the encrease of the kingdome of Christe But if Simeon embracing the tender infant in his armes coulde yet extend his minde to the vtter borders of the world that he acknowledged his present power euery where howe much more doeth it become vs at this day to thinke more royally of him sith that he is lift as a banner to the Gentiles and hath made himselfe knowen to the whole worlde 32. A light to lighten Now Simeon sheweth to what ende Christ was brought foorth from the father before all people that is that hee might lighten the Gentiles which before were in darknesse and that he might be the glory of the people Israel for betwene this and them he maketh a difference and that not without a cause because that the children of Abraham by right of adoption were neare vnto God but the Gentiles with whom God had made no couenant were accompted as strangers from the church By the which reason Israel Ier. 31. 9. is not only called the childe of God but also the first borne and Paul teacheth to the Ro. 15. 8. that Christ came that he mighte be a minister of circumcision according to the promisses geuen vnto the fathers But Israel is so preferred to the Gentiles that al they in common might obtaine saluation in Christe A light to lighten signifieth as much as if it had bene sayde to geue light to the Gentiles whereby we gather that menne are naturally without light vntill that Christ the Sonne of righteousnesse shine vnto them As concerning Israel although they were endewed with greate honour from God yet Simeon sheweth that all this glory dependeth of this one head that the redeemer was promised them Matthew Marke Luke 2.   33. And Ioseph and his mother maruailed at those things which were spoken touching him 34. And Simeon blessed them and sayde vnto Mary his mother Beholde this childe is appoynted for the fall and rising againe of many in Israel and for a signe which shal be spoken against 35. Yea and a sword shalâ— pearce through thy sâ—ule that the thoughtes of many hearts may be opened 36. And there was a Prophetesse one Anna the daughter of Phanâ—el of the tribe of Aser which was of a great age and had liued with an husbandâ— 7â— yeares from her virginitie 37. And she was widowe foure score foure yeares and wâ—nt not oute of the temple but serued God with fastings and praâ—ers night and day 38. Shee then comminge at the same instante vppon them confessed likewise the Lorde and spake of him to al that lâ—ked for redeÌ„ption in Ierusalem 39. And when they had performed al things according to the law of the Lorde they retâ—â—ned into Galile to their owne citie Nazareth 33. And Ioseph and his mother Luke doth not say that they were amased as at a new or a straunge matter but that they reuerently considered with due estimation embraced this prophesie of the holy Ghoste oute of the mouth of Symeon that they mighte more and more profite in the knowledge of Christe And we are taught by this example after we are once enstructed in a right faith to gather what small helpes soeuer may seeme to auaile for the confirmation of the same for he hath then rightly profited in the word of God who ceaseth not to esteme whatsoeuer he daily readeth or heareth for the continuall furtherance of faith 34. And Simeon blessed them If thou referrest this to Ioseph and Mary there is no difficultie in the matter but because Luke semeth to comprehend with them Christe it maye be demaunded by what righte Simeon tooke vpon him this office of blessing for the lesse is blessed of the greater as the Apostle teacheth Heb. 7. 7. Furthermore it seemeth to be absurde that any mortall manne shoulde conceiue praiers for the sonne of God I aunsweare that the Apostle doeth not speake of euery blessinge but of the priestes onely for men otherwise do blesse one an other And it is more probable that Simeon as a priuate manne and as one of the common sorte of the people blessed them rather then as a publike person for as it is sayd before he was neuer called a priest But there is no absurditie if we say that hee prayed for the happie successe of the kingdome of Christe because the spirite in the Psalme commaundeth this maner of blessing to all the godlye Beholde this childe is appoynted Simeon properly directeth this speache to Marye yet it generally belongeth to all the godly The holy Virgine hadde neede of this admonition least that shee triumphing at these pleasant beginnings as it commonly commeth to passe should be the lesse able to beare the sorowes that were to come And also least shee shoulde hope that Christe shoulde be receiued with the generall fauour of all the people but rather that shee might be armed with inulncible strengthe of the minde against all contrary blastes But yet the spirite of God woulde deliuer a generall doctrine to all the godly that they beholdinge the worlde with wicked contumaâ—â— resisting Christe should not
be shaken nor broken with such hard dealing VVe knowe howe grieuous and sore a hinderance the vnbeliefe of the worlde is vnto vs but it behooueth vs to ouercome it if we will beleeue in Christe Iesu for the estate of menne was neuer broughte to so good passe that the greater parte should followe Christ. VVherefore it is necessarie that whosoeuer shoulde geue their names to Christ should be instructed in these principles and armed with these defenses that they may continue in his faith But this wasâ— most greuous temptation that Christ was not knowen of his owne Naye he was contumeliously reiected from that people which boasted themselues to be the Church of God And especially for that the Priestes and the Scribes which had the gouernement of the Churche were his most deadly ennemies for who woulde thinke that he was their king that shoulde see him so vnwoorthely and reprochefully reiected from them Therefore Symeon doeth not withoute cause foretell that Christe was appoynted for the fall of many and those of the people of Israel And the meaning is that he was ordained of God that hee shoulde ouerthrowe and cast manye downe headlonge But it is to be noted that the fall rose heereof that the vnbeleeuers stumbled at him the whiche is shortly after declared where Simeon calleth hym a signe to be spoken againste Therefore because the vnbeleeuers are rebelles vnto CHRISTE they strike themselues againste him whereof foloweth their fall And it is a Metaphore fetched from a marke or butte at the whiche archers doe shoote as if that Simeon shoulde haue sayde Heereby is the malice of men perceiued nay the wickednesse of all mannes witte that all menne had made a conspiracie and should stirre and crie out against the Sonne of God For there coulde not bee suche a consent of the worlde to speake against the Gospell excepte it were as a naturall discorde betweene the Sonne of God and those menne And thoughe the ennemies of the Gospell disagree amongest themselues so as their ambition and furie carieth them into diuers factions and factiously are deuided into diuers fantasies as the varietie of their superstitions which separateth the Idolaters is manifolde Yet in this they all agree that they maye withstande the Sonne of God VVherefore it is truelye sayde that it is too euidente a token of the wickednesse of manne for that euer it withstandeth Christe And thoughe it bee an incredible woonder that the worlde so riseth againste his creator yet because the Scripture foretolde that it shoulde so bee and reason openly sheweth that when menne were once estranged from God throughe sinne they alwaies flee from him there is no cause why suche examples shoulde disturbe vs but rather that our faith being furnished with suche armes shoulde buckle it selfe forwardes to fight with the resisting of the worlde Furthermore because that God hadde then gathered Israel to himselfe out of the whole worlde and nowe that there is no more difference betweene the Iewe and the Grecian It was conuenient that that shoulde nowe come to passe whiche we reade shoulde then be done Isaias had do sayde in his time chapter 8. â—4 Beholde the Lord shall bee as a stumblinge store and as a rocke to fall vppon to the two houses of Israel from that tyme the Iewes neuer almost ceased to strike againste God but their moste violente conflicte was againste Christe Nowe they whyche call themselues Christians doe imitate the same furie Naye they whyche proudly arrogate to themselues the supremacie of the Church do often bend that power they haue to oppresse Christ. But lette vs remember that they shall nothinge preuaile but that at the lengthe they shall be broken and torne in peaces For vnder the woorde of Falling downe the spirite dueth so pronounce a punishment vppon the vnbeleeuers that we might learne to goe farre from them least companye shoulde wrappe vs in the same destruction And Christ is not therfore anye lesse to be beloued for that he rising many fall downe for the sauour of the Gospell ceaseth not to be pleasant and acceptable to God although iâ— be deadly to the wicked worlde If anye manne demaunde howe Christe canne be an occasion of falling to the vnbeleeuers which nowe are destroyed withoute hym The aunsweare is easie they pearish twice that wilfully depriue themselues of that saluation offered them from God Therefore the fall signifieth a double punishment whyche remaineth for all vnbeleeuers after that wittingly and willingly they haue striuen with God And rising againâ— To the former clause this comfort is opposed that it might mitigate the matter odious to our sense for this is sorowfull to be heard if nothing else were added but that Christe shoulde bee a stone of offence which through his hardnesse should breake and rend in peeces a great number of men Therefore the Scripture calleth vs backe to his other office that the saluation of men hath the foundation in him as Isaias 8. 13. also speaketh Sanctifie the Lord of hoastes let him be your feare and he shall be vnto you as a Sanctuary or a defensed tower And Peter speaketh more plainly to whome yee come as vnto a liuing stone disalowed of menne but chosen of God and precious and yee as liuely stones are built 1. Pet. 2. 4. for so it is contained in the scripture Beholde I putte in Sion a chiefe corner stone prooued electe and precious and he that beleeueth therein shal not be ashamed vnto you therfore which beleeue it is precious but to them whiche beleeue not the stone whiche the builders disalowed c. Therefore least this title wherein Christ is called the stone of offence should make vs afraid of Christ he presently on the contrary side affirmeth that hee is also called the corner stone whereby the faith of all the godly is sustained nay he woulde put vs in minde that that is but accidentall and that this is naturall and proper Furthermore it is woorthy to be noted that Christ is not called the stay or proppe of the godly but the rising for the estate of men is not suche as it were expedient for them to remaine in the same therefore it behoueth them first to rise from death before they can begin to liue 35. Through thy soule This admonition auailed to the confirming of the minde of the holy virgin least shee should be throwne downe wyth sorow when the time for those bitter conflictes were come whiche shee shoulde passe through But although her faith was shaken and troubled with diuers temptations yet the most bitter strife she had was with the crosse wherby Christ seemed as one vtterly extinguished And although shee was neuer swalowed vppe of sorowe yet her brest was not so stonie but that it was greuously wounded for the constancie of the Saints doeth muche differre from vnsensiblenesse That the thoughts of many hearts may be opened Some ioyne this sentence with that clause whiche goeth somewhat before that Christ was appoynted for
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
name auctoritie of Christ alone therefore he speaketh in the singular number after a sorte taketh vppon him the person of Christe that he might the more effectually stirre vp the mindes of the godly to an assured trust It is certaine that the wordes which are here set downe cannot properlye be applyed to any but to Christ alone and that for two causes First because that he alone was endued with the fulnes of the spirite that hee might be a witnesse and a messenger of our reconciliation with God by which reason Paul assigneth that peculiarly to him which is commō to all the ministers of the Gospel Ephe. 2. 17. that is that they shuld preach peace to as many as are nigh and farre off then because he only worketh and perfourmeth by the power of his spirit whatsoeuer good things are promised 18. The spirit of the Lord vpon me This is therfore said that we might know that Christ aswel in himself as in his ministers doth not the work of mā or any priuate busines but that he was sent of God to restore the saluation of the Church For he testifieth that he doth nothing by the motion and counsell of man but al things by the gouernment of the spirit that the faith of the godly might be grounded vpon the aucthoritie and power of God That clause that next followeth Because he hath annoynted mee is added to expound the former For many do falsly boast that they haue the spirit of God whē they are without the gifts of the spirit But Christ by the annoynting as by the effect proueth that hee is endued with the spirit of God Then hee sheweth to what end hee was endued with the grace of the spirit namely that he might preach to the poore whereby we gather that whosoeuer are sent of God to preach the Gospell ought first to be endued with necessary giftes that they maye be able to discharge so great an office VVherefore they are indeede to be laughed at which vnder the pretence of the calling of God doe vsurpe the place of Pastors when they are most vnapt to execute the office as the horned bishops in poperie when they are more ignorant then any Asses yet they proudlye cry out that they are the Vicars of Christe and that they only are the lawful gouernours of the Church It is also expresly said that the Lord doth annoynt his seruauntes beecause that the true and effectuall preaching of the Gospell dooth not consist in windy eloquence but in the celestiall power of the spyrite as Paule sayeth 1. Cor. 2. 1. 4. To the poore The Prophet declareth what the estate of the church was before the beginning of the gospel and what al our condition is without Christ. Therefore he calleth them poore broken captiues and blind and brused to whom God promiseth restitution But though the body of the people was oppressed with so many miseries that these titles might agree to euery member of the same yet because that manye in their pouertie blindnesse bondage and to bee shorte in death doe flatter themselues or ar senselesse therfore few are fit for the receiuing of this grace And first we are taught here to what ende the preaching of the Gospell belongeth and what it bringeth vs that is when we were wholly ouerwhelmed with all kind of euils there God shineth vnto vs with his light of life that he leading vs out of the great depth of death might restore vs into a full felicitie Truely this is no vsuall commendation of the gospell that we gather such incomparable fruit of it Secondly we see whō Christ calleth to him and whom he maketh partakers of the grace committed to him that is they that are wretches in al-poyntes and are without all hope of saluation But againe we are admonished that we cannot any otherwise enioy these benefits of Christ except we be humbled with a deepe feeling of our miseries and as people hungarstarued doe desire and seeke for him to be our deliuerer for whosoeuer swell in pride and sigh not vnder their captiuitie and are not displeased with theyr owne blindenesse they doe with deaffe eares dispyse this prophesie 19. That I should preach the acceptable yeere It seemeth to many to be an allusion to the yeere of Iubile whose iudgement I doe not refuse Yet it is worth the labour to note how the Prophet taketh paines to aunswear a doubt which might trouble and shake the weake mindes seeing that the Lord had so long differred the promised saluation and had holden them in suspence Therefore he appoynteth the time of redemption in the counsell or goodwill of God as he saith chap. 49. 8. In an acceptable time I haue heard thee in a day of saluation haue I helped thee Paule to the Galla. 4. 4. calleth it the fulnes of time that the faithfull may learne not curiously to enquire further then is expedient but to reste in the will of God and this one thing was sufficient for them that the saluation in Christ was giuen when God saw it good 20. And the eyes of all that were in the Synagogue I doubte not but that God had touched their heartes that the straungnes of the matter might make them more attentiue and so should giue eare to Christ speaking for it was necessary that they should be stayd least they presently shuld haue made a noyse or at the leaste that they shoulde not breake off the course of the word seeing that otherwise they were more bent and readye to contemne Christ as we shall see 21. This day is fulfilled Christe doth not onely vse these three words but prooueth in deede that the tyme is nowe come wherein GOD would restore the decayed Church that the exposition of the prophesie might be euident and plaine to the hearers as the interpreters do rightly and in order handle the scripture when they applye the same to the present vse and he saieth that it was fulfilled rather in their eares then in their eies because the bare sight doth litle profit except that doctrine had the chiefe place 22. They bare witnesse Here Luke first commendeth vnto vs the diuine grace which was in the mouth of Christe then hee liuely paynteth out the vnthankfulnes of men He calleth them the words of grace or gratious wordes in the Hebrew phrase wherein the power and grace of the holy Ghost was seene Therefore the Nazarites are compelled to acknowledge with admiration God speaking in Christ yet they willingly hinder themselues from giuing the right and due honour to the heauenly doctrine For when they obiect that he is the sonne of Ioseph they do not amplyfie with this circumstaunce the glory of God as it became thē but malitiously they take this as an offence that they might with the fairer colour refuse whatsoeuer shal be sayde by the sonne of Ioseph So at this day we see very many who though they are enforced to graunt that to be the word of God which they
they whereto the deuilles themselues are enforced to obey They cal it a new doctrine not in reproch but because they acknowledge some vnusuall extraordinarie thing in it Therfore they do not accuse it of newnes that they might discredit it but this is rather a poynt of admiration in that they deny it either to be common or in the power of man In this they onely offend that they continue still in theyr doubting when it becommeth the children of God to goe on in further profiting Matth. 8. Mar. 1. Luke 4. 14. And when Iesus caÌ„e to Peters house hee sawe his wiues mother layd down and sick of a feuer 15. And hee touched her hand and the feuer left her so she arose and ministred vnto them 16. VVhen the euen was come they brought vnto him manye that were possessed with diuels and hee caste out the spirits with his word and healed those that were sicke 17. That it might be fulfilled which was spoken by Isaias the prophet saying he took our infirmities and bare our sicknesses 18. And when Iesus saw great multitudâ— of people about him he commaunded them to goe ouer the water 29. And assoone as they were come oute of the Synagogue they entred into the house of Simon and Andrew with Iames and Iohn 30. And Simons wiues mother in law lay sick of a feuer and anon they told him of her 31. And hee came and tooke her by the hande and lyfte her vpp and the feuer forsooke her by by and the ministred vnto them 32. And when euen was come the soâ—ne was down they brought to him all that were diseased and them that were possessed with diuels 33. And the whole citie was gathered together at the dore 34. And hee healed manye that were sicke of diuers diseases and hee caste out manye deuilles and suffered not the deuilles to saye that they knew him 35. And in the morning verye earlye before day Iesus arose wente out into a solytary place and there prayed 36. And Simon and they that were with him followed after him 37. And when they had found him they sayd vnto him all men seeke for thee 38. Then hee sayd vnto them lette vs goe into the nexte townes that I maye preache there also for I came out for that purpose 39. And hee preached in theyr Synagogues throughout all Galile and cast the deuils out 38. And he rose vp and came out of the Synagogue and entred into Simons house And Simons wyues mether was taken with a great feuer they required him for her 39. Then hee stoode ouer her and rebuked the feuer and it left her and immediately she arose and ministred vnto them 40. Now when the sunne was downe all they that had sicke folkes of diuerse diseases brought theÌ„ vnto him and he layde his handes vpon euery one of them and healed them 41. And deuilles also came out of manye crying saying Thou art the Christe the sonne of God but hee rebuked them and suffered them not to saye that they knewe him to be Christ. 42. And when it was daye hee departed and went forth into a deserte place and the people sought him and came to him and kept him that he should not depart from them 43. But hee sayde vnto them surely I must also preache the Gospell of the kingdome of God to other cities for therefore am I sent â—9 MAR. They entred into the house It may bee easily gathered that Mat. doth not rehearse this history in his order by this that Mark saith that Christ namely had but foure disciples onely following him Also when he came out of the Sinagogue went straight into Peters house it is easily seene that the time was not exactly obserued by Mathew Also the Euangelistes seeme to haue reported this miracle for some specyall cause not that it was more notable then the rest or more worthy to be remembred but because that in it hee gaue to his disciples a priuate and secrete token of his grace then that the healing of this one woman gaue an occasion or was the procuring of many miracles so that they came to him from al places to aske his help Yet the power which Christ shewed here Luke doth amplifie in one word saying that Peters mother in law was taken with a great feuer for it was the more certeine and notable declaration of diuine power in a moment of time and only by touching to take away so vehement so grieuous a disease And though he could haue done it onely with a becke yet hee touched her hand eyther to shew his affectioÌ„ or for that he knew that this signe was then profitable for wee knowe that he freely vsed outward signes as the time required 39. LV. He rebuked the feuer Though this speech may seeme harde to the reader not sufficiently exercised in the scripture yet it wanteth not a reason For the feuer and other diseases famine pestilence and all kinde of misery are the officers of God by whom he executeth his iudgments Therfore as at his commandement and appoyntment it is said that hee sendeth forth such messengers so also doth he rebuke cal back wheÌ„ he thinketh good Matth. Mark coÌ„ceale how he healed others Luke saith it was by laying on of hands And it was a signe of reconciliation vnder the law wherefore neither without cause nor out of time doth Christ also lay his handes vpon theÌ„ whom he absolueth from the curse of god It was also a solemne manner of consecration as shall more at large be sayd in an other place But I simply interprete that Christ layd his hands vpon the sicke that commending them to his father hee might obtaine grace and delyuerance from diseases 17. MAT. VVhich was spoken by Isaias This seemeth to bee cited litle to the purpose nay this prophesie seemeth to bee wrested into a contrarye sense For Isaias doth not speake there of myracles but of the death of Christ nor of temporall benefites but of the spiritual and eternal grace And that which is certeinly spoken of the vices of the soule Matthewe applieth to corporal diseases The answer is not hard so that the readers consider not onely what Christ outwardly bestowed vppon these sicke people but to what end he healed their discases They felte the grace of Christ in their bodyes but we must looke vppon the ende For it were very proposterous to stay vpon the outwarde benefit as if the sonne of God were a Phisition of the bodyes VVhat then namely hee gaue sight to the blinde that he might shew himselfe to be the light of the world he restored life to the dead that he might proue himselfe to be the life the resurrection The same is to be thought of the lame and of the sicke of the palsie wherfore let vs follow this analogie that what benefites soeuer Christ bestowed vpon men in the flesh we may referre the same to that scope which Matthew proposeth that
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
to our memorie that Christ dedicateth all his disciples to the crosse Yet lette vs remember this comfort that in bearing the crosse we become the felowes of Christe so it shall come to passe that all bitternesse shall easily become pleasant The reprobate are no lesse tied to their crosse and cannot shake it off striue they neuer so muche but because the crosse without Christe is accursed there remaineth for them an vnhappy end VVherefore lette vs learne to knit these two togither the faithful must take vp the crosse that they may folow the master that is that they may conforme themselues after his example and as faithful companions walke in his steppes 39. He that will saue his life Least the former doctrine as it is very hard and troublesome to flesh should of it selfe worke but smal effecte Christ in this sentence confirmeth the same two waies For he sayeth that they are too wary and prouident when they shal with themselues thinke they haue preserued their life best they are deceiued and they haue loste the same Againe they which neglect life shal lose nothing because they shall saue the same VVe know that al things are don omitted for life sake there is suche a loue of the same planted in vs wherefore it was necessary for Christ that he might encourage his to contemne death so to promisse and to threaten To finde life signifieth in this place to possesse the same as vnder a safe custodie for they which are too couetous of earthly life while they keepe themselues oute of all pearils they please themselues with a vaine truste as if they had well prouided for themselues but their life fenced with suche defences shall fleete away because at lengthe they must die and death shall be to them destruction On the contrary part where the faithful do offer themselues to death their soule which seemeth at that presente to vanishe away is restored to a better life Furthermore because there are some founde which somtime doe lose their life either for ambition sake or for a furie Christ expresly declareth the cause why we should suffer death It is doubtfull whether this sermon was made at an other time which Luke declareth The Lord doeth there also exhort his disciples to beare the crosse but not in so long a sermon Also for the confirminge of this sentence he addeth presently two similitudes whereof there is no mention made in Mathewe but for the consent in the summe of the matter I made no doubt to bring those things which are found in Luke hither LVKE 28. VVhich of you is it minding Least it should be troublesome to any man to folow Christ on this condition that he shoulde renounce all his desires there is a profitable admonition proposed that men should meditate before hand what the profession of the Gospell doeth require For hereof it commeth to passe that many do fall away at all light temptations because they fansied to themselues mere wāton delites as though they shoulde alwaies be in the shade and in idlenesse Therefore he shall neuer be a sitte seruaunt of Christ except he prepare himself to the warre a long time before Nowe for this purpose doe the similitudes very well agree It is a matter ful of trouble and wearinesse to builde also smally welcome by reason of the charge also no manne taketh warre vpon him but againste his will because it bringeth with it so many discommodities and threatneth almoste ruine to mankinde and yet the profitte of dwelling allureth men that they doubt not to lay out their substance necessitie also compelleth so that they refuse no expēces in making warres But there remaineth a farre more excellent rewarde for the builders of the temple of God and for them whiche giue their names to the warres of Christ. For Christians doe neither labour for a transitorie buildinge nor sight for a vaine triumph But that saying of Christe If any kinge be vnable to beare the brunt of battell least he be ouercome with shame let him seeke peace with the enemie cannot be applied to this present purpose as if we might make any reconciliation with the spirituall enemie if richesse and forces doe faile vs. For it were a fonde thing to wrest al particular clauses in parables to the matter which is handled But the Lorde simply meaneth that we shuld so be furnished least we being taken without iust defence doe shamefully turne our backes Neither is euery one of vs a king which doeth make warre with his owne forces And as their rashnesse is reproued by this doctrine which foolishly leape beyond their measure or make themselues pleasures not thinking of bearing the crosse so we must beware least this meditation whereto Christ exhorteth vs do feare vs or flack our forwardnesse Many because they haue not presently taught themselues the law of patience euē from the prisons they thorough nicenesse retourne backe from the course of their race for they wil not abide to be Christians of any other conditions then that they may be free from the crosse Others while they haue proposed vnto them a condition hard and vnsauerie to the flesh dare not come to Christe But there is no cause why the knowledge of our want should discourage vs whome the Lord doeth helpe in time Certainly I graunt if we accounte the charges we are all so poore and weake that we cannot lay one stone or drawe the sworde against the enemie But sith the Lord from heauen will giue vs matter costes weapons forces our sluggishnesse or slouthfulnesse shall haue no pretence of the hardnesse Therefore the purpose of Christ is to admonishe his of bearing the crosse that they might girde themselues with strength 33. So likewise who soeuer hee be of you that forsaketh not This clause doeth shewe what the accounting of the charges doeth meane whereat Christe commaundeth his to beginne namely that they must meditate of this account to forsake all things For in vaine they doe thrust themselues in to professe Christianitie whiche are delighted with a sweete and idle estate voide of the crosse Also vnderstand that they must renounce all thinges which doe so preferre Christe as before their life as also all the desires of the flesh so that nothing shall hinder them from a right course For if any man shall precisely vrge the letter he shal deale preposterously as though no man were the disciple of Christ but he that shuld throw what soeuer he possesseth into the sea and so shoulde be deuorced from his wife and should bidde his children farewell By suche fansies folish men haue bene allured to monkery that beinge willinge to come to Christ haue fallen from humanity But no man doth more truely renounce al things which he possesseth thē he which being redy to leaue al things at euery momēt doth imploy himself wholely as fre and bound vnto the Lord passing by all lettes doeth folow his calling So the true denial which the Lorde
that with stayed mindes they should depend of God alone but because they binde not their life nor make it subiecte to aboundaunce of riches but they rest in the prouidence of God who onely both sustayneth vs by his power and giueth vs as much as is meete 16. Hee put forth a similytude This similytude proposeth vnto vs as in a glasse a lyuely shew of that sentence that menne lyue not by the abundaunce of their riches For sith the richest doe also lose their lyfe in a moment what helpeth it to gather vppe great heapes of riches Al men graunt this to be true so that Christe speaketh nothing but that which is vsuall and common and which is in al mens tongues but in the meane season how doth euery man apply and giue his minde Doe not all men rather so frame theyr lyues and so mixe their counselles and theyr reasons that they may depart furthest of from God placeing their lyfe in the present aboundaunce of theyr riches Therefore all menne haue neede to waken themselues least they imagining themselues to be blessed by reason of their riches should entangle themselues in the snares of couetousnesse Also in this parable is sette forth vnto vs the vncerteine shortnes of this life Further how riches do profit nothing for the lengthening of the life There is a third thing to bee added which is not expressed but may be easilye gathered out of the former that this is a notable helpe to the faythful that seeking their daily bread from the Lord whether they be rich or poore their only rest is in his prouidence 17. VVhat shall I doe The wicked are therefore doubtfull in theyr counselles because they knowe not the lawefull vse of their riches then because they being dronken in theyr peruerse hope doe forgette themselues So this rich manne setting the hope of his lyfe in his great aboundaunce shaketh the remembraunce of death farre away And yet is dystrust annexed to this pride for couetousnes which neuer is filled doth yet neuerthelesse vexe these rich menne as this rich manne enlargeth his barnes as though his belly being stuffed with his former barnes had not yet enough Yet Christ doth not expresly condemne this that hee dooth the parte of a diligent and carefull housholder in laying vp prouision but because that as a bottomlesse deepe he would swallowe vp and deuoure many barnes in his greedy couetousnes whereof it foloweth that hee knewe not the true vse of plentifull prouision Nowe when he exhorteth himselfe to eating and to drinking he remembreth himself no longer to be a manne but becommeth proud in his aboundaunce And wee doe dayly see euident examples of this insolencie in prophane men which set the heap of their riches as brasen fortresses against death VVhen he saith my soule eate and be mery in this speach there is great force after the phrase of the Hebrewes for he so speaketh vnto himself that yet he would declare that he hath aboundance to fil the desire of his minde and all his senses 20. O foole this night will they fetch away thy soule from thee There is an allusion in this word soule The rich man spake first to his soule as the seat of al his affections but now it is spoken of the life it selfe or of the vital spirit The verbe they wil fetch though it be the plural number yet because it is indefinite it signifieth nothing else then that the life is in the power of an other which the rich manne accounted to be in his owne hande which I doe therefore giue warning of because that some doe without cause imagine this to be spoken of the Aungelles And in this is the rich manne reproued of follye that hee knew not that his lyfe depended of an other 21. So is hee that gathereth riches to himselfe Sith it appeareth that there is here a comparison the exposition of one parte of the sentence muste be gathered out of the other Let vs therefore define what the meaning of this is to be rich in God or toward God or in respecte of God They which are but meanely exercised in the scripture doe knowe that the Greekes doe vse ofte one of these prepositions for an other But it is no matter which of the two wayes soeuer be taken for this is the sum they are rich toward God which truste not in earthly thinges but depende of his onely prouidence Neyther is it of anye waight whether they haue aboundaunce or be in wante so that both sortes doe sincerelye aske theyr daily bread from the Lord. For that which is opposed against it to gather riches to himselfe signifieth as much as to neglecte the blessing of God and carefully to heape vp great aboundance as if theyr hope were shutte vppe in their barnes Of this may the end of the parable be gathered that vayne are their counselles and ridiculous are theyr labours which trusting to the aboundaunce of their riches do not repose themselues in God alone nor are not content with his measure ready to beare both estates and at length they shal beare the iudgement of theyr owne vanity Matth. Mark Luke 13.   1. There were certeine â—men present at the same season that shewed him of the Galileans whose bloud Pilate had mingled with their owne sacrifices 2. And Iesus answered and saide vnto them suppose yee that these Galileans were greater sinners then al the other GalileaÌ„s because they haue suffered such things 3. I tell you nay but except yee amend your liues yee shall al likewise perish 4. Or think you that those eighteene vpon whome the tower in Sileam fell and slew theÌ„ were sinners aboue al men that dwell in Hierusalem 5. I tell you nay but except you amend your liues yee al shal likewise perish 6. He spake also this parable A certeine manne had a figtree planted in his vineyarde and hee came and sought fruit thereon and found none 7. Then said he to the dresser of his vineyard behold this three yeares I haue come and sought fruite of this figtree and finde none cut it downe why keepeth it also the ground barren 8. And he answered and saide vnto him Lorde let it alone this yeare also till I digge rounde about it and doung it 9. And if it beare fruit wel if not then after shalt thou cut it downe 2. Suppose yee that these This place is verye profitable euen for this cause for that this disease is engrafted almost in vs all that beeing too sharpe seuere Iudges against others we flatter our selues in our own sinnes So it falleth out that we doe not onely exaggerate the sinnes of our brethren more sharply then is meete but also if any aduersitie come vnto them we condemne them as wicked men and reprobates In the meane while whosoeuer is not touched with the hand of God sleepeth carelesly in his owne sinnes as if he had God fauourable and mercifull wherein there is a double fault For as
the dogges came The hard and yron crueltie of the rich man was sufficiently condemned before in that so miserable a spectacle could not moue him to compassion For if there had bene any droppe of humanitie in him he should haue commaunded at the leaste that some of the fragmentes of his kitchen should haue bene giuen to the man in that misery But here was a heape of wicked and more then beastly crueltie now not to learne mercy of the dogges Neither is there any doubte but that these dogges were directed by the secrete counsel of GOD to condemne him by their example And Christ here alleadgeth them as a testimonie to reproue the cursed hardnes of the man For what is more woonderfull then that dogges shoulde haue care of a man which is neglected by his neighbour nay◠he would not giue the crummes of his bread to this hungry man to whom the dogs lent their tongues to helpe to heale him Therefore as oft as either straungers or bruit beastes doe take our roumes and doe that which we should rather haue done let vs know that there are so many witnesses and iudges appoynted by GOD against vs which shall the more discouer our faulte 22. And it was so that the begger died Christ declareth here howe much the estate of them both was chaunged by death Death was common to them both but for the dead to be caryed by the Aungelles into Abrahams bosome is a felicitie more to be desired then all kingdomes And to be condemned to eternall torments is a horrible thing and to be redeemed with a hundred lyues if it were possible And in the person of Lazarus there is a notable instruction giuen vs that we should not think them to be cursed before God which do painfully lead a lyfe filled with troubles through continuall sorowes For the grace of God was so hid in him and oppressed with the deformity of the crosse and reproues that the wisdome of the fleshe could apprehend nothing but the curse but we see how pretious a soule lay hidde in a filthy and rotten bodye which is caryed by the Aungelles into a blessed lyfe VVherefore it hurt him nothing as one forsaken and despysed to be without all helpe and comfort of man vppon whom departing out of the prison of the flesh the heauenly spirites vouchsafed to be ready present to helpe Agayne in the rich man is seene as in a notable glasse how that tēporal felicity which endeth with eternall destruction is not to be desired Yet it is to be noted that Christe maketh expresse mention of the buryall of the rich manne what became of Lazarus he concealeth not that his bodye laye in the open fieldes as cast out to wilde beastes but beecause it was without regarde and honour caste into a pitte for this may easily be gathered by the reste that they would bestow no more labour about him being dead then they did cost of him being alyue on the other part the rich manne was sumptuously buryed according to his riches hee hath yet a remnaunt of his former pride For in this behalfe we see prophane menne stryuing after a sorte against nature in that in the glory of their buryall and funerall solemnityes they desire to haue shewes remayning of theyr estate but how foolish ridiculous this their ambition is their soules in hell canne witnesse That he saieth Lazarus was caryed it is a figuratiue speach for beecause the soule is the better part of manne it dooth well challenge to it selfe the name of the whole And Christe assigneth this office to the Aungelles not in vaine which we knowe are giuen as ministers to the faithfull to employ theyr studies and labours for their saluation Into Abrahams bosome To reporte how diuersly manye interpreters of the scripture haue defined of the bosome of Abraham it is not needeful nor in my iudgement profitable It shall suffice to holde that whiche the readers well exercised in the scriptures doe acknowledge to bee the naturall meaning For as Abraham is therefore called the father of the faythfull because the couenaunt of eternall lyfe was first layde vp with him that being kept in faythfull custodye hee should delyuer it first to his sonnes then by hande to all the Gentyles and whosoeuer are heires of the same promise are called the sonnes of Abraham so after death they are sayde to be gathered into his bosome because they receyue the fruit of the same faith with him It is a Metaphor taken of a Father into whose bosome as it were the chyldren doe come togeather when they come home at the euening from theyr dayly labours Therefore sith the children of GOD doe trauayle as Pylgrimes scattered in this worlde as in this present race they followe the fayth of Abraham theyr father so departing they goe into that blessed reste wherein he looketh for them Neyther is it necessarye to imagine anye certeine place but that gathering of the Saints togeather is onely noted that the faythful might know indeede that they warre not in vaine vnder the conduct of the faith of Abraham for they enioy the same place in heauen If it be demaunded whether the godly at this day doe after death enioy the same estate or whether Christ by his resurrection should open his owne bosome wherein aswell Abraham himselfe as all the other godlye should rest I aunswere briefly as the grace of God shone more clearly vnto vs by the Gospell and Christe the verye Sonne of righteousnesse by his comming brought vs saluation which was graunted to the fathers in tymes past to beholde a farre off vnder darke shadowes so it is not to be doubted but that the dead came neerer to the full fruition of the heauenly lyfe Yet it is to be noted that the glory of immortalytie is dyfferd vnto the last day of the resurrection In respecte of the name that quiet hauen which receyueth the faythfull out of the nauigation of this present lyfe may be called aswell the bosome of Abraham as of Christ. But because we are growne hygher then the fathers vnder the law this distinction is the aptlyer noted if we the members of Christ should be sayd to be gathered to theyr head and as the light of the sunne at his rysing darkeneth all the stars so the metaphor of Abrahams bosome should then cease Yet by this phrase of speach which Christ vseth it may be gathered that the fathers vnder the law embraced by faith while they liued the enheritance of the heauenly life wherinto they were receiued at their death 23. And being in hell in tormentes he lyft vp his eyes Although Christ telleth a hystorie yet he describeth spirituall thinges by figures whiche hee knew to be fit for our capacitie For soules neither haue fingers nor eies neither are thirsty neyther haue they mutuall speach amongst thēselues as is here described betweene Abraham and the glutton But the Lorde here paynteth out a table which representeth the estate of the life to
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
not alwayes vse all the testimonies that serued for the same matter Yet Christ did not vnaduisedlye make choise of this place before the rest but chose it with great iudgement though at the first sight it seemeth to be hard because the Iewes should especially account of that and remember it sith it declareth that the Lord did therefore redeeme them because they were the children of Abraham God saieth that he came thither to helpe the afflicted people but hee addeth withall that he acknowledged that people for his in respecte of the adoption and for the couenaunt made with A braham Howe commeth it to passe that God should haue regard rather of the dead then of them which liue but because he gaue the greatest honour to the fathers with whome he had made his couenaunt But how should they be so excellent and honourable if they were dead This relation doth euidently set forth this matter also For as there can be no father without childrē nor a king without a people so the Lord cannot properly be called god but of the lyuing Christ doth not reasō so much of the commō maner and phrase of speach as of the promise which is included in these wordes For the Lord dooth offer himselfe of this condition to bee our God that he might haue vs againe to be his people which one thinge is sufficient to strengthen the hope of the ful and perfect blessednes Hence came that saying of the Church set downe by the Prophet Haba 1. 12. Thou art our God of old we shall not dye Therefore when he promiseth to saue all them whose God he saieth he is and this beeing spoken of Abraham Isaac and Iacob after their death it followeth that there remaineth hope of life euen for the dead If any man obiect that the soules maye lyue though the bodyes rise not againe I aunswered a litle beefore that these two are ioyned togeather beecause the soules beeinge not yet in their estate doe aspyre to the enheritaunce layde vppe for them 38. For all liue vnto him This manner of speach is diuerslye vsed in the Scriptures but Christ here meaneth that the faythfull doe lyue in heauen with God after they passe out of the world as Paule to the Ro. 6. 10. saieth that Christ after he was receiued into the heauenly glory liueth to God because he is exempted from the infirmities and troubles of this transitory lyfe But Christ doth purposely declare heere that wee must not iudge of the life of the godly after the sense of flesh and bloude beecause it is hydden in the secrete custodye of God For if they be almost like vnto the dead while they wāder in the world much lesse doth there appeare anye token of life in them after the death of the body But God is faithful so that beyond the capacity of men hee will keepe them aliue before him 39. Then certeine of the Pharises aunswered It is euident that they were all malitiously bent but by the power of God was this confession wrested out of some of the Pharises Though they wished that Christe myght haue beene ouercome and haue beene put to silence with shame yet because they saw themselues armed by his aunswere against the contrarye faction ambition causeth them to triumph at the victory gotten It may be also that for enuy they would not haue Christ ouercome by the Saduces But by Gods wonderfull prouidence it commeth to passe that euen his greatest enemies should subscribe to his doctrine Their boldnes also was brydeled not onely because they saw Christ prepared to withstand all their assaultes but beecause they feared they shoulde haue the foyle with shame as they had oft receiued before Further because they were ashamed by silence they graunted him the victory so that his credit encreased so much the more amongst the people And in Matthewes wordes that they wondred all at his doctrine it is to be noted that the doctrine of godlynes was at that time corrupted with so many corrupt and colde commentaries that it might well bee accounted as a wonder that the doctrine of the resurrection was so readily and so aptly proued by the law Mat. 22. Mark 12 Luk. 10. 34. But when the Pharises hadde heard that he had putte the Saduces to silence they assembled togeather 35. And one of them which was an expounder of the lawe asked him a question tempting him and saying 36. Maister which is the great commaundement in the law 37. Iesus said to him thou shalt loue the Lorde thy God with all thine heart with all thy soule and with al thy minde 38. This is the firste and the great commaundement 39. And the seconde is like vnto this thou shalte loue thy neighbour as thy selfe 40. On these two commandements hangeth the whole lawe and the Prophets 28. Then came one of the Scribes that had heard thē disputing together and perceiuing that he had answered them well he asked him which is the first commandement of al 29. Iesus aunswered him the first of all the commaundements is heare Israel the Lord our God is the onelye Lord. 30. Thou shalt therefore loue the Lord thy God with al thine heart and with all thy soule and with all thy minde and with all thy strength this is the first commandement 31. And the second is like that is then shalt loue thy neighbour as thy selfe There is none other commaundement greater then these 32. Then the Scribe saide vnto him well maister thou hast saide the trueth that there is one God and that there is none but he 33 And to loue him with all the hearte and with all the vnderstanding and with all the soule and with al the strength to loue his neighbour as himself is more then all burnt offrings and sacrifices 34 Then when Iesus sawe that he answered discretely hee said vnto him thou art not far from the kingdom of God And no man after that durst ask him any question 25. Then beholde a certeine expounder of the lawe stoode vp and tempted him sayinge maister what shall I doe to enherite eternall lyfe 26. And he sayde vnto him what is written in the lawe how readest thou 27. And he aunswered and sayd thou shalt loue thy Lord God with al thine heart and with all thy soule and with all thy strength and with all thy thought and thy neighbour as thy selfe 28. Then hee said vnto him thou hast answered right this do thou shalt liue 29. But he willing to iustifie him self said vnto Iesus who is then my neighbour 30 And Iesus aunswered and said a certeine man went downe from Ierusalem to Iericho and fell amonge theeues and they robbed him of his raiment and wounded him and departed leauing him half dead 31. And by chaunce there came down a certein priest that same way and when hee saw him hee passed by on the other side 32 And likewise also a Leuit when hee was come neere to the place went and looked on him
downe this their foolish arrogancye doth not onely say that they are no better then other nations beecause that God hath vouchsafed to send Prophetes and notable interpreters of hys wisdome vnto them but he proueth that this grace being abused shal be their greater rebuke and the more to theyr destruction for the purpose of GOD was farre otherwyse then they imagined namelye that hee might make them the more inexcusable and that the heape of their wicked malice might be brought to the full height as if he should haue said you doe verye fondlye and foolishlye pretende this as an honour to you that God hath sent you Prophetes For God hath determined another thing in his secrete iudgment that by this continuall course of calling of them so louingly he might openly discouer your wicked obstinacy and that he might when he hath brought the same to passe destroy the children and the fathers togeather As concerning the wordes the sentence in Matthew wanteth somewhat the sense wherof must be supplied out of Lukes wordes He numbreth the Scribes and the wise men with the Prophetes that he might amplifie and set forth the grace of God VVhereby their vnthankfulnesse dooth the more appeare that when GOD had omitted no meanes that might serue for their destruction yet it preuailed nothing Luke for the Scribes and wise menne placeth the Apostles but the sense is all one This place doth also teach that God dooth not alwayes saue menne so oft as he sendeth his word vnto them but his will is that it shall be preached to the reprobate whom he knoweth to be obstinate that it might be vnto them a â—auour of death vnto death The word of GOD is of it selfe and of the owne nature holsome and calleth all menne generallye to the hope of eternall life but because that all menne are not moued inwardlye neyther dooth GOD open the eares of all menne to be short because that all menne are not renewed by repentaunce nor brought to obedience whosoeuer doe refuse the worde of God doe by their vnbeliefe turne it to their destruction and make it deadly to them VVhen God knoweth before that it shall come so to passe he doth purposely send his Prophets vnto them that he may cast the reprobate headlong into the greater destruction as hee declareth more at large Isay 6. 10. I graunt that this agreeth not with the reason of manne as we see the wicked contemners of God doe take a iolly occasion to barke out that God as some cruell tyrant should delight himselfe in the greater destruction of menne whom without hope of profiting he doth wittinglye and willingly blinde and harden more and more But God doth by such instructions teach the faythfull modestie Therefore let vs learne this sobrietie fearefully to reuerence that which passeth our vnderstanding They which doe say that the foreknowledge of God is no hinderaunce but that the vnbeleeuers may bee saued they doe fondly excuse God with a vaine defence I graunt that the reprobate doe not seeke their owne death beecause that God foresawe that it should be so and therefore their destruction cannot be ascribed to his foreknowledge but I say that the righteousnesse of God is not thus rightly defended for it may be presently obiected that it is in the power of GOD that they doe not repent beecause that the gyfte of fayth and repentaunce is in his hand This maye also be obiected what the meaning of this should be that GOD of sette and deliberate purpose appoynteth the light of his word to blinde men why is he not contented simply with the destruction of them that are appointed to eternall death but would haue them perish twise or thrise There is no other aunswere to be made but to giue this glory to the iudgementes of God that we may cry with Paule that it is a profounde and vnsearchable depth Romanes 15. 33. But it is demaunded howe GOD should say that the prophesies were giuen to the Iewes for their destruction when as his adoption did alwaies flourish effectually in that nation I answere when as onely a smal remnaunt embraced the worde by faith to saluation he speaketh here of the greater nuÌ„ber or of the whole bodye as where Iesaias 8. 61. foretelleth the generall destruction of that nation hee is commaunded to seale vppe the lawe of God amongst the disciples Therefore we must knowe that as ofte as the Scripture iudgeth the Iewes to eternall death the remnauntes are alwayes excepted in whom the Lorde preserueth some seede beecause of his owne free election 35. That vppon you may come all the righteous bloud Hee dooth not onelye take from them that which they wrongfully toke to themselues but hee teacheth that the Prophetes were giuen them altogeather to an other end that no age might be free from the sinne of rebelling against God For the Pronowne you doth generallye comprehende the whole nation from their beginning If any man would obiect that it agreeth not with the iudgement of God that the children should be punished for the offences of the fathers the answere is ready sith they ioined with them togeather in that vngodly conspiracy it must not seeme absurd if God generally punishing all men should cast the punishment due to the fathers into the bosome of the children Therefore the account of perpetual contempte is iustlye exacted and required of the whole nation and the punishment is laid vppon them at once though some of them liued at one age and others in another For as God by the long continuance of his patience stroue continually with the malice of the whole people so the whole people is woorthily founde guilty of stubbornnesse which would not be amended but continued euen to the last of it and as all those ages slewe their Prophets as if they had agreed vpon the same so it was meete that they should be called to a generall iudgement and that all those slaughters which were done with one consent should be reuenged vppon them all From the bloude of Abel Thoughe Abel was not slaine by the Iewes yet Christ imputeth his death vnto them because there was a certaine kinred of vngodlinesse betweene them and Caine otherwise that which he saieth coulde not agree that the righteous bloude euen from the beginning of the worlde was shed by this generation Caine therefore is accounted as the heade and the prince and author of the Iewish people for since they began to kill the Prophets they succeeded in his roume whose steps they followed Further hee nameth Zachariah not as if that he were the last martyr for the Iewes made not an ende then of murthering the Prophets but their boldnesse and rage rather encreased therby and their posterities which followed them made themselues druÌ„ken with the blud which their fathers had only tasted neither yet for that his death were more famous and knowne though the holye scripture reporteth the same but there is an other reason which is worthye to be noted
rest in Iosephus Math. 24. Marke 13. Luke 21. 9. Then shall they deliuer you vppe to be afflicted and shal kil you and yee shall be hated of all nations for my names sake 10. And then shall manye be offended and shall betraye one another and shall hate one another 11. And many false prophets shall arise and shall deceiue many 12. And because iniquitie shall be encreased the loue of manye shal be colde 13. But he that endureth to the ende he shal be saued 14. And this gospel of the kingdome shall be preached throughe the whole worlde for a witnesse vnto all nations and then shall the ende come 9. But take ye heede to your selues for they shal deliuer you vppe to the councels and to the synagogues yee shall be beaten and broughte before rulers and kings for my sake for a testimoniall vnto them 10. And the gospell must first be published among all nations 11. But when they lead you deliuer you vppe take yee no thought before neither premeditate what you shall say but what soeuer is giuen you at the same time that speake for it is not yee that speake but the holy Ghost 12. Yea and the brother shall deliuer the brother to death and the father the sonne and â—he children shal rise against the parents and shall cause them to die 13. And yee shal be hated of all men for my names sake but who soeuer shall endure to the ende shal be saued 12. But before all these they shall lay their hands on you persecute you deliuering you vp to the synagogues and into prisons and bring you before kinges and rulers for my names sake 13. And this shall turne to you for a testimoniall 14. Lay it vp therfore in your hearts that you premeditate not what yee shall answeare 15. For I will giue you a mouth and wisedome where against all your aduersaries shall not be able to speake nor resist 16. Yea yee shal be betraied also of your parents and of your brethren and kinsmen frends and some of you shall they putte to death 17. And yee shall be hated of all men for my names sake 18. Yet there shal not one haire of your heads pearish 19. By youre patience possesse your soules 9. Then shall they deliuer you vppe to be afflicted Now Chirst foretelleth his disciples of an other kinde of temptation wherewith besides their common afflictions their faith should be tried for they shoulde be hated and detested of all the world This is harde and sharpe of it selfe to the children of God to be afflicted togither with the reprobate and contemners of God to be subiect to the same punishmeÌ„t which they endure for their sinnes And this seemeth the more intollerable to be sharpely oppressed with such grieuous miseries as the very wicked are free from But as the wheate when it is togither with the chaffe threshed out with the flailes is afterward broken and ground in the mill so God doth not onely afflicte his children togither with the wicked but layeth the crosse more vppon them then vppon others that they might seeme to be the moste miserable of all men But Christe doeth properly speake heere of the afflictions which the disciples should suffer for the Gospell For thoughe that saying of Paule is true Rom. 8. 29. whome God hath chosen them hath he also ordained to beare the crosse that they might be made like to the image of his sonne yet he doeth not marke all his children wyth this speciall marke that they should be persecuted by the ennemies of the Gospell Christe speaketh nowe of that kinde of affliction at that time when the faithfull of necessitye were to beare for the testimonie of the Gospel the hatred the reprochefull wordes and the fury of the wicked For his will was to let his disciples vnderstande that the doctrine of the Gospell whereof they shoulde be messengers and witnesses shoulde not be accepted or allowed of the world euen as he had tolde them before And he telleth them before that they shal haue contention not only with a fewe ennemies but that they shall be hated of all nations whether so euer they shall come But this was a wonder hardly to be beleeued which might make the most couragious mindes to feare quake that the name of the sonne of God should be so infamous and odious that it shuld procure all them to be hated euery where Therefore Marke sayeth Take heede to your selues By which word he noteth the ende and vse of this admonition namely that they should be ready to beare this least this temptation shuld ouerthrow them before they be aware Marke addeth in the same place that this should be a testimoniall to kings and rulers when the disciples of Christ shoulde be brought before their iudgement seat Luke reporteth this somewhat otherwyse This shall be to you for a testimoniall but the meaning is one with the former For Christ declareth that his Gospell shall be the more set foorth when it shall be defended with the daunger of death For if the Apostles should haue imployed their trauaile in preaching the Gospel and shoulde not stand constantly against the furious dealings of the ennemies in defence of the same it should not haue ben so notably confirmed But when they doubted not to lay their heades in daunger and that no terrours of death coulde driue them from theyr purpose it appeared by this their courage and constancie howe certainly they were perswaded of the goodnesse of their cause So this was a sure seale of the Gospell that the Apostles stoode without feare at the iudgement seates of kings and frely professed the name of Christ there And therfore Peter calleth himself a witnesse of the passions of Christe the signes and tokens whereof he bare vppon him And Paule to the Phil. 1. 17. glorieth that he was sette in defence of the Gospell The which is especially woorthy to be noted least they through vile cowardlinesse should fal away from the faith vppon whome God hath thought good to bestow so great honour as that he woulde make them patrones of his truthe MAR. 11. Take yee no thought before VVe haue expounded this sentence and the next in the tenth chapter of Mathewe for that the Lordes will was to ease his disciples of that sorowfull doubtfulnesse which hindereth vs from continewing in our calling while that wee distrust our selues as vnable to beare the burden Not that he would haue vs altogither carelesse for nothing is more profitable for vs then that we be taught humilitye by knowing our owne infirmitye and be prouoked to prayers but Christ teacheth vs to cast our cares into the bosome of the father that trusting in his promised helpe we may goe foreward chearefully in oure course But Luke setteth downe the promisse otherwise not that Christ wold deliuer his from death for this is not alwayes to bee hoped for but that he will giue them a mouth and wisedome wherewith
heard that most grieuous troubles were at hand It is not known whether Christ gaue his disciples twise warning of one thing But I thinke it to be probable that when mention was made of the coÌ„ming of the kingdom of God Luke added these sentences which I haue here set downe though they were spoken at an other time which is no rare matter with him as we haue sene otherwher But because this place is through ignorance diuersly wrested that the readers may haue the natural vnderstaÌ„ding of the same they must note the opposition betwene the secreat places the open spreading of the kingdom of Christ farre and neare and that of a sodain vnloked for as is the comming of the lightning from the East to the VVest For we know that the false Christes which was agreeable to the grosse and foolish ignorance of that nation could haue gathered any powers into corners of the desart or into dennes or into other secreat places that they might with a forceable and strong hande haue shaken off the power of the Romane Empire from them The sense therefore is that whosoeuer gathereth his riches into a secret place that he might by armes recouer the lybertie of that nation dooth falsely challenge himselfe to be Christ for hee is sent to bee the Redeemer who should sodeinly and vnlooked for spread his grace into all the quarters of the worlde But these two were contrarye the one to the other to shutte vp the redemption in some corner and to spread the same through out the whole world By this meanes were the Disciples taught not to seeke for the Redeemer any more in the secrete places of Iudea for he would sodenlye stretch the coastes of hys kingdome euen to the vttermost endes of the earth And this wonderfull speede in spreadinge the Gospel in so short a time through all the partes of the worlde was a notable testimony of the power of God For it coulde not be brought to passe by the witte of manne that the light of the Gospell should as the lightning assoone as it shineth presentlye spread it self from the one end of the world to the other and therefore Christ dooth not without consideration commend his heauenly glory by this circumstance Further by this describing of the largenes of his kingdome his will was to shew that the destruction of Iudea could not be any hindraunce to him but that he would reigne 28 VVheresoeuer a dead carkasse is The meaning is by what shiftes soeuer Sathan shall endeuour to drawe the children of God backe hether and thether yet the holy band of vnitie resteth in Christ himself wherewith it is meete that they shuld be holden which are bound For whence commeth this diuision or confusion but because that manye fall awaye from Christ who is our onely staye and strength Therefore here is a prescribed meane how to nourishe this holy vnitie least the fallinge into errours shoule teare the body of the Church asunder that is if we continue fast setled in Christ. The which must bee noted dilygentlye for Christ doth not tye vs eyther to the supremacy of the seate of Rome or to any other trifles but by this knotte onelye would hee tie his Church togeather if that all from all places would looke to him who is the only head whereof it followeth that whosoeuer doe cleaue to him with a pure fayth are out of daunger of a schisme Now let the Romanists goe and cry out that they are Schismatikes which doe not suffer themselues to be alienated from Christe that their faith might bee enthralled to a theefe The interpretation of the Papists is too sottish who take them which are of that company which professe one faith and the Eagles to be allegorically expounded for sharpe and quicke sighted menne when as it is euident that Christ hadde no other purpose then to call the children of God to him and to keepe them in him wheresoeuer they were dispearsed And he doth not heere call it simplye a bodye but a carkasse And Christe attributeth nothing to the Eagles but that which agreeth to the rauens and vultures with vs after the nature of the countrey which we inhabite Neither is there any firmenes in the fancy of others who saye that the death of Christ was so odoriferous as that it allured the electe of God For in my iudgment the purpose of Christ was to reason from the lesse to the greater if there is so great wisdome in byrdes that many of them canne come together out of places farre distant to one carkasse it is a shame for the faithfull if they should not come togeather to the authour of lyfe who is their onely true foode Matth. 24. Mark 13. Luke 21. 29. And immediatelye after the tribulations of those dayes shall the Sunne bee darkened and the Moone shall not giue her light and the Starres shall fall from heauen and the powers of heauen shal be shaken 30. And then shall appeare the signe of the sonne of man to heauen and then shall all the kinreds of the earth morne and they shal see the sonne of manne come in the cloudes of heauen with power and greate glorye 31. And hee shall sende his Aungelles with a greate seunde of a trumpet and they shall gather togeather his elect from the foure windes and from the one ende of the heauen 24. Moreouer in those daies after that tribulation the Sunne shal wax darke and the Moone shal not giue her light 25. And the starres of heauen shal fall and the powers which are in heauen shal shake 26. And then shal they see the sonne of manne comming in the cloudes with great power glorye 27. And he shall then send his Angels and shal gather together his elect from the foure windes and from the vtmoste parte of heauen 25. Then there shal be signes in the Sun and in the moone and in the stars and vpon the earth trouble among the nations with perplexitie the sea and the waters shal roare 26. And mens harts shal fayle them for feare and for looking after those things which shal come on the worlde for the powers of heauen shall be shaken 27. And then shall they see the sonne of manne come in a cloude with power and great glory 28. And when these thinges beginne to come to passe then look vp lift vp your heads for your redemption â—â—aweth neere Now Christ manifesteth his kingdome more fully whereof hee was demaunded at the firste and promiseth that after they haue beene vexed with so many troubles their redemption shall come at the time appointed For in his aunswere he specially bent to this to strengthen and to make his disciples of good comfort least they should faint in their minds for those troublesome stirres Therefore hee doth not simply speake of his comming but he vseth a propheticall kinde of speaking and as euery man was specially bent so contrarily it was necessary for him to abide a sharper kinde of
it is meete that they should be â—irred vp with this singuler benefit of God and that their senses should be sharpened least they should ouerwhelme themselues in that slouthfulnes which floweth euerye where For Peter doth to this end compare the ark of Noe with our baptism because that a small company of men separated from the multitude was saued in the water 1. Pet. 3. 20. VVherefore our soules must be ioyned to these few if we desire to escape safe 40. Then two men shal be in the fieldes the one shal be receiued Luke setteth downe some other sentences before he speaketh of this the first whereof as Matthew noteth belongeth to the destruction of Hierusalem Hee that is vppon the house let him not come downe into his house to take his stuffe out But it may be that Christ applyed the same wordes to diuerse things There followeth in Luke an admonition that the disciples should remember Lotâ— wife for that they should forget those thinges which are behinde them and should striue to come to the end of that calling which they haue from aboue For therefore was Lots wife turnde into a pillar of salte Gen. 19. 26. Because that she doubting that shee was come out of the citie in vaine looked behinde her which was a distrust of the woorde of God It is also probable that shee was drawne backe with the desire of her neast wherein she had taken pleasaunt rest Therefore sith GOD would that there should be sette vppon her a lesson to be learned for euer the mindes must be stedfast and constant in faith least through distrust they faint in the midst of the course then they must be framed to perseueraunce that they may bydde the pleasaunt baightes of this transitory lyfe farewell may willingly and gladly haste forwardes to heaueÌ„ Also the third sentence which Luke addeth that they shoulde loose their soules which would saue them perswadeth the faithful that the desire of this earthly life shuld not hinder them but that they shuld with courage hasten eueÌ„ through the midst of many deathes to that saluation which is laid vp for them in heaueÌ„ And Christ doth very aptly describ the frailty of this present life wheÌ„ he saith that the soules Zoogoneisthai that is are begotten or engendred to life wheÌ„ they are lost For it is as much as if he shuld deny men life vpon the earth beecause that the renouncing of the world is the beginning of the true perfect life Afterwards Lu. addeth that which Mat. also hath that men women shal then be separated least those felowshippes wherin men are mutually bound ech to other in this world shuld be any hinderaÌ„ce or stay vnto the godly For it falleth out oft times that whil some do look vpon others none of theÌ„ steppeth one foote forwards Therfore y t euery man might be freed at liberty froÌ„ al lets and might shift for himself with speed christ declareth y t of 2 y e one coÌ„panion shal be taken and the other refused not that it is necessary that whosoeuer are ioyned togeather should be so separated for a holy fellowshippe in holinesse causeth an honest woman to ioyne with an honest man and that children shuld follow the father but the purpose of Christ is onelye to cut away al lets to exhort al to make speede least that they which are now prest forward should in vaine waite for their fellowes Luke addeth this sentence VVheresoeuer the body is c. it may not be restrained to the last day But when the Disciples asked this question VVhere Lorde that is how shal we stand fast when so many fall away and remaine safe in so great stormes and what places of defence shall we that are ioyned together hide our selues in Christ as it is reported by Matthew saieth that he is the banner and standard of al assured vnitie vnder the which al the children of God must be gathered 42. VVatch therefore The exhortation sette downe by Luke is more playne and more speciall Take heede least your heartes be oppressed with surfeiting and drunkennesse and cares of this world And certeinly he which by lyuing intemperately hath his senses ouercome with meate and wine can neuer lifte vp his minde to meditate vppon the heauenly life But because that there is no pleasure of the flesh which dooth not make a man drunken al they which woulde hasten to the kingdome of Christe muste take dilygent heede that they surfeit not with the worlde By that one word of watching in Matthew is noted that continuall diligence which maketh vs to lift vppe our mindes to heauen while wee liue as straungers vppon earth In Marke the Disciples are commaunded first to looke least the destruction come vppon them vnawares or carelesse then they are commaunded to watch because that the mindes are made sluggish and sleepye with diuerse pleasures of the fleshe which creepe vppon them Afterwarde there followeth an exhortation to prayers for it is necessarye to seeke for helpes other where to ayde those infirmities Luke reporteth the forme of the prayer First that GOD woulde vouchsafe to drawe vs out of so deepe and troublesome a Labyrinth then that hee would place vs safe and sure in the presence of his sonne and we cannot be placed there except we escape an infinite number of deathes But beecause it is not enough by escapinge manye daungers to passe ouer the course of this life Christ noteth this as a principall matter that we may stande before his iudgement seate Beecause yee knowe not the day It is to bee noted that the vncerteintie of the time of the comming of Christ which maketh the most part of men slouthfull should stirre vs vppe to be more dilygent in watchinge For GOD of purpose woulde that it shoulde bee kept secrete from vs that wee might neuer bee carelesse but watch continuallye For what tryall should there be of faith and patience if the faithful al their life wandring idlely in their pleasures shoulde for the space of three dayes beefore prepare themselues to meete with Christ. Matth. 24. Mark 13. Luke 12. 43. Of this be sure that if the good man of the house knewe at what watche the theefe would come hee would surelye watch not suffer his house to be digged through 44. Therfore be ye also ready for in the houâ—e that yee thinke not will the sonne of man come 45. VVho then is a faithfull seruaunt and wiâ—e whom his maister hath made ruler euer all his housholde to giue them meate in season 46 Blessed is that seruant whome his master when hee commeth shal finde soo doing 47 Verely I say vnto you hee shal make him rular ouer all his goodes 48 But if that euil seruaunt shall say in his hart my master dooth deferre his comming 49. And beginne to smyte his fellowes and to eat and to drinke with the drunkâ—n 50. that seruaunts maister will come in a day when hee looketh not for him and in an
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
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
glory partely one that will plague their filthy falshood 48. And streight way one of them ran Hereof a probable coniecture may be gathered that when Christe had once refused drinke it was offred to him againe to trouble him Though withal it is likely that at the first he had vineger reached vnto him in a cuppe before that he was lifted vp on high afterward when hee now hung vpon the Crosse it was put to hys mouth in a sponge MAR. 36. Saying let him alone That which Marke here deliuereth that a soldiour reaching him vineger said Let him alone let vs see c. and Matthew attributeth this speach to others there is no repugnancye in it For it is likly that one began the scorning which being greedily accepted by others raised this cry amongst them all So the word Let him alone is not a word of forbidding but of scorning Therefore he which first scorned Christ speaking ironically to his fellowes Let vs see saith he whether Elyas wil come presently others followed and euery one sange the same song to his neighbour as it cōmonly cōmeth to passe in such mutual agreemēt And it is no matter to stand either vpon the plural number or the singuler for let him alone signifieth as much in the singuler number as in the plurall for the verb is put in steede of an interiection as if they had said st st 30. Then Iesus cried againe Luke who maketh no mention of the firste crying doth report the wordes of the second cry which Matthewe and Marke doe passe ouer And hee saieth that hee cried Father into thy handes I commend my spirit wherein he declareth that though hee had bene hardlye shaken with violēt temptations yet his faith was not shaken but alwaies kept his place inuincible For there could not haue beene a more notable triumphe shewed then when Christe boldly bragged that GOD was a faithfull keeper of his soule which all men thought to be lost Further because he had spoken to the deaffe he went straight to God and layde down the testimony of his faith in his lappe His wil was that men shuld heare that which he spake but though hee preuailed nothing with men he was content that God alone did witnesse with him And truely faith cannot be more certeinly and firmely approued then where a godly mā when he seeth himselfe beaten on euery side that he findeth no comfort in menne despising the madnes of al the world doth vnlade his sorowes and cares in the bosome of God and resteth in the hope of his promyses And though it seemeth that he tooke this manner of praier which hee vsed out of the Psal 31. 6 yet I doubt not but that according to the cyrcumstance of the time he applied the same to his present vse as if he had said I see O father my self by al mens mouthes appointed to destruction my soule drawn after a sort hither thither and in the meane while according to the flesh I do feele no helpe in thee Yet that shall not stop me but that I will lay vp my spirit in thy handes and will quietlye lye down in the secret custody of thy goodnes Yet it is to be noted that Dauid in that place which I cited euen now praid not only for this that his soule being receiued into y e hand of god might remain aliue safe after but he commended his life to the Lord that being protected by his defence he might be in happy estate as well liuing as dying He sawe himselfe continually assaulted with many deathes therefore nothing remained but that he should cōmit himselfe to the inuincible defence of God Further where he appoynteth God to be the keeper of his soule he glorieth that it is safe frō all danger and withall he quietly prepareth himselfe to meete with death when it should so seeme good to God because that euen in death the Lord himselfe doeth keepe the soules of his children Nowe because that was first taken away from Christe that hee shoulde commit to his father his soule to be preserued in the transitori◠estate of the earthly life he going chearefully to die desireth to be saued out of the world For therefore doeth God chiefly receiue our soules into his custodie that our hope shoulde clime vp aboue this shadowish life Now let vs remember that Christ commended his soul to his father not in his own priuate respect but cōprehended al the soules of his faithful ones as it were in one bundle that they might be saued togither wyth his Yea in this praier he begate vnto himselfe this right of preseruing al soules so that the heauenly father not onely for fauour of him vouchsafeth to take them into his custody but resigning those things which belōged to himself to him he cōmitted them to him to be preserued And therfore Stephen at his death deliuereth his soule into his hande Act. 7. 59. Lorde Iesu sayeth he receiue my spirite By whose example who soeuer will beleeue in Christ shal not at his death breath out his soule into the aire but it shall goe to a faithful keper who keepeth safely whatsoeuer is committed vnto him of the father The crie doth shew againe the vehemencie of the affection for it is not to bee doubted but that Christe brake not out of the straites of temptations wherein hee was holden bounde without earnest and ardent trauaile Thoughe withall by this hie and loude cryinge his will was to declare to vs that his soule shoulde be preserued and safe from death to the ende that we beinge furnished with the same hope might chearefully depart out of this transitorie cottage of our flesh 51. And beholde the vaile of the Temple VVhere Luke mixeth the renting of the vaile with the darkening of the Sun as if it befel before the death of Christ is an inuerting of the order For the Euangelistes doe not exactly obserue the moments of times as it is often seene And it was not likely that the vaile should be rent before the sacrifice of expiation was finished because Christe the true and eternall Priest abolishing the figures of the law then opened to vs by his bloud the way to the heauēly sanctuarie that we should not stand nowe a farre off in the Courte but come freely forth into the sight of God For so long as the worshipping of God in shadowes endured there was a vaile set vp in the earthly sanctuarie which kept thence not only the peoples feet but also their eyes But Christe wyping out the hande wryting which was contrary to vs Col. 2. 14. tooke away all hinderance that we enioying him for a mediatour should be all made a royall priesthoode Therefore the renting of the vaile was not only the abrogation of the ceremonies which were of force vnder the lawe but also an opening of the heauens so that now God doeth familiarly call the members of his sonne vnto him In the meane while the Iewes were admonished that
of God is shut against vs all vnlesse there be an enterance set open vnto vs by regeneration For he taketh this for a thing whiche all men confesse to be true that we cannot enter into the kingdome of GOD vnlesse we be spirituall But out of the wombe wee bring nothing but the carnall nature Therfore it followeth that we are all banished from the kingdome of God and that being depriued of the heauenly life wee remaine vnder the bondage of death Furthermore seeing that Christ reasoneth in this place that men must be borne againe because they are fleshe only without doubt he comprehendeth vnder flesh the whole man Therefore flesh doth signifie in this place not the body only but the soule also and so consequently all the partes thereof For the pelting popish diuines doe most foolishly restraine it vnto the parte whiche they call sensuall because by this meanes Christe his argument shoulde bee vnsit that we haue neede to be borne againe because some parte of vs is corrupt But and if the flesh be set against the spirite as that which is corrupt agaynst that which is sound that which is false against that which is true that which is polluted against that which is holy that which is defiled against that which is sincere we may thence easily gather that in this one word the whole nature of man is condemned Therefore Christe doth pronounce that our minde and reason are corrupt because they are carnall that all the affections of our heart also are wicked and reprobate because they also are carnal But here may a question be obiected Seeing that the soule is not begotten of the issue of man wee are not borne of fleshe in our principall parte Heereby it came to passe that many did thinke that wee doe not onely take our beginning according to our body of our parents but that the soules also are spread ex traduce that is that the father begetteth the soule of the sonne aswel as the body For it seemed an absurd thing that original sin which hath his proper place in the soule shoulde be spreade abrode from one man into all his posteritie vnlesse all soules had flowed from his soule as from a fountaine And truly the wordes of Christe seeme to import thus much at the first sight that we are therefore flesh because we are borne of fleshe I answere that as touching the wordes of Christe this is the only meaning thereof that we are all carnall as we are borne and that forasmuch as we come abrode into this worlde mortall men our nature sauoureth of nothing els but flesh For he doth heere make a plaine distinction betweene nature and the supernaturall gift For whereas all mankinde was corrupt in the person of Adam alone it commeth not so much by begetting as by the ordinance of God who like as hee had decked vs all in one man so he spoyled vs of his giftes Therefore euerye one of vs doeth not so much drawe vice and corruption from our parents as we are all corrupted together in Adam alone because so soone as hee was fallen away God did by and by take away that which he had giuen mans nature And also there ariseth another question For it is certaine that there remaine some giftes of God in this degenerate and corrupt nature whereupon it followeth that wee are not altogether wicked VVee may easily answere that the giftes which the Lorde hath left vs after the fall if they be considered by themselues they are worthie of prayse but seeing that the infection of euill doth infect all parts there shall no sincere thing be founde in vs which is voyd of al corruption VVhereas we haue some knowledge of God frō our birth whereas there is some differēce of good and euill engrauen in our conscience whereas we excell in wit for prouiding for this life and finally whereas we doe so many wayes excell bruit beastes that is of it selfe an excellent thing as it cōmeth frō God but all these thinges are polluted in vs euen as wine which being infected and marred with the mustinesse of the caske doth loose the grace of his good taste yea it is in taste both bitter and hurtfull For the knowledge of God which doth now remaine in man is nothing els but an horrible fountaine of idolatrie and all superstition his iudgement in y e choyce and difference of thinges is partly blinde partly preposterous partly lame and confused what industrie so euer wee haue it vanisheth away into vanitie and toyes and the will it selfe being altogether wanton is carryed headlong wholy vnto euill Therefore there remaineth no droppe of goodnesse in all the nature of man VVhereby it is manifest that wee must be framed and made fit for the kingdome of God by the second begetting and thus muche doe the wordes of Christe importe because man is borne of his mothers womb onlie carnall hee must be fashioned againe by the spirite that hee may begin to be sprituall And this worde spirite is taken in this place two manner of wayes namely for grace and the effect of grace For in the former place Christe teacheth that the spirite is the only authour of the pure and good nature afterward he giueth vs to vnderstand that we are spirituall after that we are renued by his power 7 Maruell not that I saide vnto thee you must be borne againe 8 The winde bloweth whyther it lusteth and thou hearest the sounde thereof but thou knowest not whence it commeth nor whyther it goeth so is euery one that is begotten of the spirite 9 Nicodemus answered and said vnto him how can these thinges bee 10 Iesus answered and saide vnto him Art thou a master in Israel and knowest thou not these things 11 Verily verily I say vnto thee wee speake that we knowe and wee testifie that which we haue seene and yee receiue not our testimonie 12 If I haue tolde you earthly things and yee beleeue not how will yee beleeue if I shall tell you heauenly things 7 Maruell not Interpreters doe wrest this place diuers wayes Some doe thinke that the grossenesse of Nicodemus and such like is touched as if Christe shoulde say that it is no maruell if they do not vnderstand that heauenly mysterie of regeneration when as they doe not vnderstande the reason of those things which are subiect to the senses Othersome doe coyne out a more subtile but too farre fet a sense As the blowing of the winde is free so are we restored vnto libertie by the begetting of the spirite that being loosed from the yoake of sinne we may runne vnto God freely of our owne accorde Moreouer that is altogether contrary to Christe his meaning which Augustine bringeth that the spirite of God is effectuall of his owne will Chrysostome and Cyrillus deale better who say that the similitude is taken from the winde and so they doe applie it vnto this present place For as much as the force therof is felt
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
as appertaining vnto the kingdome of God bee iudged dead And Paule declareth this death at large Ephe. 2. 1. and 4. 17. when as hee saith that we are estraunged froÌ„ the pure sound reason of the minde and that being enemies vnto God with all the affection of our hearte and aduersaries of his iustice that we wander in darkenesse beyng blinde we are giuen to wicked concupiscence If there be no force in a nature that is so corrupt to desire righteousnesse it followeth that the life of God is quite extinguished in vs. So that the grace of Christ is the true resurrection from death Furthermore we haue this grace giuen vs by the gospell not that the outwarde voyce hath so great force which doth oftentimes beate the eares in vaine but because Christ doth speake vnto our heartes within by his spirite that wee may receiue by faith the life that is offered vs. Neither doth he intreate in this place generally of al the dead but he meaneth only the elect whose eares God doth bore through and open that they may heare the voyce of his sonne that it may restore them to life Yea Christ doth distinctly in his words coÌ„mend vnto vs a double grace when he saith The dead shall heare the voyce of the son of God and they that shall heare shall liue For it is no lesse contrary to nature for the dead to heare then to bee called againe to life from which they were fallen Therefore both of these are properties of the secrete power of God VVhen he saith The houre shall come and now is he speaketh as of a thing before vnaccustomed And truly the publishing of the Gospell was a newe and sodaine resurrection of the worlde If any man aske this question whether the worde of God did not alwayes giue life to men or no wee may readilie answere that the doctrine of the lawe and the prophetes forasmuch as it was appointed for God his people it rather had this office to nourish those in life who were begotten to God then to bring them backe againe from death But the estate of the Gospel was otherwise whereby the Gentiles who were before aliants from the kingdome of God separated from God depriued of all hope of saluation were gathered into the fellowship of life 26 For as the father Hee sheweth by what meanes his voyce hath so great force to wit because he is the fountaine of life and doth powre out the same by his voyce into men For wee should not haue life from his mouth vnlesse the cause and originall thereof were in his power For God is not only said to haue life in himselfe because he liueth alone through his owne and inward power but because hauing in himselfe the fulnes of life he quickeneth all thinges And this truly doth properly appertaine vnto God as it is Psal. 36. 9. VVith thee is the VVell of life But because the maiestie of God as it is set far off froÌ„ vs might be like to an hidden secrete spring therfore did it shewe it selfe in Christ. Therfore we haue a readie and common well out of which wee may draw This is the meaning of the words because God would not haue life to be hidden with him as it were buried he therefore powred it out into his sonne that it might flowe vnto vs. Hence wee gather that this title is properly ascribed to Christ inasmuch as he was manifested in the flesh 27 And hath giuen him power Hee repeateth this againe that the gouernment was giuen of the father that hee may haue full power of all things both in heauen and earth exoâ—sia doth in this place signifie dignitie and iudgement is taken for gouernment As if he should say that the sonne is made of his father a king that he may gouerne the world and exercise his fathers power The reason which followeth immediately is principally to be noted Because he is the sonne of man For his meaning is that hee commeth vnto men adorned with so great power that he may impart vnto them that which he receiued of his father Some do think that that which is here spoken is all one with that of Paule Phil. 2. 7. That Christe when he was in the forme of God did make himselfe of no reputation taking vpon him the shape of a seruant and did humble himselfe vnto the death vpon the crosse VVherefore God hath also highly exalted him and giuen him a name aboue all names that euery knee may bowe before it c. But I doe make it to reache farther that Christe inasmuch as hee was man was appointed of the father to be the authour of life that we might not seeke farre for it For Christe did not take it to himselfe as if he needed the same but that he might inrich vs with his plentie The summe is that that was reuealed vnto vs in Christ as he was man which was hidden in God that the life which before could not be attained vnto is now in readines And whereas some doe knit this reason vnto the member following hauing pulled it away from his owne text it is farre set and contrary to Christ his meaning 28 Maruell not at this He seemeth to reason very vnfitlie whilest that he setteth the confirmation of that which he had spoken from the last resurrection For it is no harder matter for the bodies to be raysed vppe then for the soules I answere that here is no coÌ„parison made betwene the greater the lesser according to the thing it selfe but according to the meaning of men For as they are carnall they maruell at nothing but that which is carnall and visible Hereby it coÌ„meth to passe that they doe carelesly passe ouer the resurrection of the soule do more woÌ„der at the resurrectioÌ„ of y e flesh And also this our blockishnes causeth those things to be more of credite which can be seen w t the eyes theÌ„ those whiche caÌ„ be coÌ„ceued by faith only because he maketh meÌ„tioÌ„ of the last day y t restraint is no loÌ„ger added And now is but he doth absolutely say that y â— time shal once be And here meteth vs another obiectioÌ„ for althogh the faithful do wait for the resurrectioÌ„ of the bodies yet can they not leane vnto the knowledge thereof to bee persuaded that the soules are nowe deliuered from death because the bodies shall in time to come ryse out of the graues And what is more ridiculous amongest the wicked then to proue that which is knowen by that which is as they say vnknoweÌ„ I answere that Christ doth in this place boast of his power amongst the reprobate that he may declare that the perfect restoring of all things was commanded by the father as if he shold say that which I say I haue now begun I wil once finish before your face And truly whereas Christ doth now quicken the soules that were drowned in destruction by the voyce of his Gospel that is
is of God he hath seene the father 47 Verilie verilie I say vnto you hee that beleeueth in mee hath eternal life 48 I am the bread of life 49 Your fathers did eate Manna in the wildernes and died 50 This is the bread which came downe from heauen that some man may eat therof and not die 51 I am the liuely bread which came downe from heauen if any man shall eate of this bread he shall liue for euer and the bread which I will giue is my flesh which I will giue for the life of the world 46 Not that any man As hee hath hytherto commended the grace of his father so he doth call backe the faithful vnto himselfe alone For both these must bee ioyned togeather that there can no knowledge be had of Christ vntill the father doe illuminate with his spirite those who are naturally blinde and that it is but all in vaine to seeke God vnlesse Christ go before because the maiestie of God is higher then that mans wit and senses can reach vnto it Yea that shal be a deadly dungeon which shal be thought to be the knowledge of God without Christe VVhen he saith that he alone knoweth the father his meaning is that this office appertaineth vnto him properly to declare him vnto mē who is otherwise hidden 47 Hee that beleeueth in mee This is the exposition of the sentence next going before For we are taught in these wordes that we doe then knowe God when we beleeue in Christe For we doe then begin to see the inuisible God as it were in a glasse or in a liuely expresse Image Therefore accursed be that which is set before vs concerning God vnlesse it direct vs vnto Christ. I haue before declared what it is to beleeue in Christ for we must not imagine any confused or vaine faith whiche may spoyle Christ of his power suche as is amongst the Papists who doe beleeue so much of Christ as pleaseth them For we doe therefore obtain life by faith because we know that all the partes of life are conteined in Christe VVhereas certaine doe gather out of this place that to beleeue in Christ is as much as to eate Christ or his flesh it is not firme enough For these two thinges doe differ as the former and the latter as to come vnto Christ and to drinke him for comming vnto him goeth before I graunt that we doe eate Christ only by faith but the reason is because we doe receiue him by faith that he may dwell in vs and that we may be partakers of him and so be one with him VVherfore eating is an effect or worke of faith 48 I am the bread of life Besides that which he said before that hee is the liuely bread wherewith our soules are fed to the ende he may the better amplifie that he doth also repeat the opposition of this bread and the old Manna together with a comparison of men Your fathers saith he eate Manna c. He saith that Manna was vnto their fathers fraile food which did not deliuer them from death Therefore it followeth that the soules doe finde meate no where els saue in him wherby they may bee fed vnto the spirituall life Furthermore we must remember that which I saide in another place that he doth not in this place speake of manna as it was a secrete figure of Christ for in that respect Paule calleth it spirituall meate but we haue said that Christe doth attemper and applie his speech vnto his hearers who being only carefull for the feeding of the bellie did looke vnto no higher thing Therefore hee doth for good causes affirme that their fathers were dead that is suche as were in like sort addicted to the bellie And yet notwithstanding hee inuiteth them to eate when he saith that he came that some man might eate For this speech importeth as muche as if he should say that hee is readie for all who wyll only eate Vnderstande that none of those who haue once eaten Christ doe die because the life which he giueth vs is neuer put out as it is in the fift Chapter 51 I am the liuely bread He doth oftentimes repeate the same thing because there is neither any thing more needefull to be knowen and euery man doth perceiue for his owne part how hardly wee doe beleeue it and howe easily and quickly we doe forget it VVe do all desire life but we doe wander frowardly and foolishly through by wayes in seeking the same the greatest sort doth lothsomely refuse it when it is offered vnto them For who is he that doth not feigne vnto himselfe life without Christe And howe many are there whom Christe alone can satisfie Therefore it is no superfluous repetition whilest that Christe doth so often affirme that he alone is sufficient to giue life For he doth challenge to himselfe alone the tytle of bread that hee may plucke out of our myndes all feygned hopes of liuing Hee doth now call that the liuing bread which he called before the bread of life in y ◠same sense wherein he called it liuely Hee doth oftentimes make mention of comming downe from heauen because the spirituall and vncorruptible life shall not be found in this worlde the shape whereof passeth and vanisheth away but only in the heauenly kingdome of God So often as he putteth in the worde eate he exhorteth vs vnto faith which only maketh vs to inioy this bread vnto life And that not in vaine because there are but a few who can vouchsafe to reach foorth their hande that they may put this bread to their mouth yea when the Lord doth euen reach it vnto their mouth there are but few that can tast it but som do gorge thēselues with winde othersome being like to Tantalus being nigh vnto the meate it selfe are through their sluggishnes hungrie The bread whiche I will giue Because that secret force of giuing life wherof he spake might bee referred vnto his diuine essence he doth now discende vnto the seconde degree and teacheth that that life consisteth in his fleshe that it may bee drawen thence Truly it is a wonderfull purpose of God that hee hath set before vs life in that fleshe wherein was the only matter of death before And so by this means he prouideth for our infirmitie whi lest that he doth not call vs aboue the cloudes to inioy life but sheweth the same vpon the earth as if he did lift vs into the hidden places of his kingdome In the meane season correcting the pride of our nature hee alloweth the humilitie and obedience of faith whilest that he commaundeth those who will craue life to rest and stay in his flesh being to see to contemptible But it is obiected on the contrarie that the flesh of Christ cannot giue life which was both subiect to death and is not now of it selfe immortall secondly that this doth not agree with the nature of flesh to quicken the soules I answere
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
manifest a token of Gods power being shewed in a famous place in a great assemblie of people and euen almost at the gates of the Citie as vpon a stage doth straightway vanish out of their sight Yea the Iewes shutting their eyes maliciously did of set purpose not see that which was before their eies And truly this is no new or strange thing that men who doe alwayes too greedily gape after myracles are altogether dull and blockish at the consideration thereof The distance of place which is here noted was not two miles For a furlong containeth sixe hundred foote that is an hundred and fiue and twentie pases 19 That they might comfort them This was the thing for which they came but God had respect vnto another thing as I haue alreadie saide Furthermore it appeareth that the house of Lazarus and of his sisters was full of dignitie and honourably reuerenced And because it is a naturall thing that the death of friendes should bring vnto men sorrow heauines this dutie whereof the Euangelist maketh mention is not to be disalowed saue only that the corrupt excesse whiche reigneth as in other parts of the life so in this doth corrupt a thing which is of it self not to be discommended 20 Therfore when Martha had heard Martha went out of the Towne as wee shall afterward see peraduenture not only for reuerence sake but that she might receiue him more priuily because the daunger was freshe in memorie and the rage of the enemies was as yet scarse wel appeased which being somewhat pacified by the departure of Christ into Galilee might breake out a fresh so soone as it was heard that hee was returned 21 Lord if thou hadst been heere She beginneth with a complaint although shee doeth by this meanes modestly signifie vnto him what shee wold For it is as much as if she shold say Thou couldest by thy presence haue deliuered my brother from death yea thou canst euen now do it because God will denie thee nothing And by speaking thus she doth rather fauour her affection then keepe her selfe vnder the rule of faith I confesse indeede that these wordes did partly proceede from faith but I say that ther were certaine disordered affectiōs mixed with thē which carryed her beyond her boundes For whence had she this hope that her brother should not haue died if Christ had been present Truly it was not conceiued of any promise of Christe therefore it remaineth that she doth rather obey her owne desires then submit her selfe vnto Christ. It is a poynt of faith that shee ascribeth vnto Christe power and most singuler goodnesse but in that she promiseth herself more then she had heard of Christ that agreeth not with faith For we must alwayes hold the mutuall consent betweene the worde and faith least man doe forge vnto himselfe any thing rashly besides the worde of God Moreouer Martha did sticke too much in the corporal presence of Christ. Therefore the faith of Martha being mixed with and intangled with immoderate desires and not altogether voide of superstition could not shine out with perfect brightnesse so that there do only certaine sparkles appeare in these wordes 23 Thy brother shall rise againe This is wonderfull gentlenesse of Christe in that pardoning vnto Martha those faultes whereof we haue spoken he promiseth vnto her more of his owne accord then she durst precisely and openly aske 24 I know that he shall rise againe Now appeareth the too too greate fearfulnesse of Martha in that shee doth extenuate the saying of Christ. VVe said euen now that she went farther then was meete when shee feined vnto her selfe an hope after her owne imagination now shee falleth into the contrarie vice in that shee stood as it were trembling when as Christe reached out his hande VVherefore wee must take heed of both these thinges that we take not vnto our selues friuolous hope heere and there as winde being destitute of the worde of god and againe that the Lord doe not finde our heartes eyther shut or els too straitly restrained when he openeth his mouth But Martha meante to gather out of this answere some other thing then she durst hope for out of the wordes of Christe as if she should say if thou meane the last resurrection I doe not doubt but that my brother shall rise againe in the last day and with this hope doe I comfort my selfe but I cannot tell whether it hath any farther meaning or no. 25 I am the resurrection and the life Christe doth first of al affirme that he is the resurrection and life that done he doeth seuerally expounde both the members of that sentence In the former place he calleth him selfe the resurrection because the restoring from death to life is former in order then is the state of life But all mankinde is drowned in death Therefore no man shall bee made partaker of life saue hee that shall first rise from death So that Christ doth teache that hee is the beginning of life and he addeth afterwarde that the perpetuitie continuaunce of life is a worke of his grace Furthermore the expositiō which foloweth immediatly doth manifestly declare that he speaketh of the spirituall life He that beleeueth in me although hee shall bee dead yet shall hee liue VVhy is Christ then the resurrection Because he doth regenerate by his spirite the children of Adam who were estranged frō God through sin that they may begin to lead a new life VVhich thing I haue handeled more largely before in the Chap. 5. 21. and 24. ver And paule vnto the Ephesians is the best interpreter of this place Ephesians 2. 5. and 5 8. Let them now bee packing who babble that men are prepared by the motion of nature to receyue the grace of God It is as much as if they shoulde say that dead men doe walke For in that men doe liue and breath are endowed with sense vnderstanding and will all that tendeth to destruction because there is no part or facultie of the soule which is not corrupt and turned away from that which is right VVhereby it commeth to passe y t death reigneth euery where For the estranging from God is the death of the soule Therefore those which beleeue in Christ wheras they were before dead they do begin to liue because faith is the spirituall resurrection of the soule doth after a sort quicken the soule it self that it may liue vnto God according to that which is said before chap. 5. 25. The dead shall heare the voyce of the sonne of God and they that shall heare shall liue This is surely an excellent title and commendation of faith that powring the life of Christe into vs it deliuereth vs from death 26 And euery one that liueth and beleeueth in mee This is the exposition of the second member namely how Christ is the life because he doth neuer suffer that life to fall away which he hath once gyuen but preserueth it vnto the ende For
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
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
his heauenly glory and in light which no man can attaine vnto it vanisheth away and also the flesh doth of his owne accord put into our heads a thousand immaginations which may turne vs away from beholding GOD aright Therefore Christ setteth himselfe before vs as a marke whereunto if our faith bee directed it shall finde a place in readinesse where it may rest For hee is the true Immanuel who so soone as he is sought by faith he answereth vs within This is one of the principall points of our faith that it must be directed vnto Christ alone least it wander here there that it must be staide in him least it faint in temptations And this is the true tryall of faith when as we doe neuer suffer our selues to be pulled away from Christ and the promises made in him VVhen as the popish diuines do dispute coÌ„cerning the obiect of faith or rather do bable they doe only make mention of God they haue no respect vnto Christe Those that gather wisdome out of their inuentions they must needes quaile at euery small blast Prowd men are ashamed of Christ his humilitie therefore they flie vnto the vncomprehensible power of GOD. But there shall neuer any faith come into heauen saue that which submitteth it selfe vnto Christe who appeareth to looke vnto to be an humble God neither shall faith euer bee strong vnlesse it seeke some stay in Christe his weakenesse 2 In my fathers house Because Christ his absence did cause the Disciples to sorrowe hee testifieth that he goeth not away for this cause that he may remaine separated from them because they haue a place also in the kingdome of heauen For it was requisite that this suspition shoulde betaken away that Christ did ascende vnto the father that hee myght leaue his behinde him vpon earth and not care any more for them This place was falsly wrested vnto another sense as if Christ did teach that there are distinct degrees of honour in the kingdome of heauen For he saith that there are many mansions not diuers or vnlike but suche as are sufficient for many as if he did say that there is roome there not only for himselfe but also for all his Disciples If not I had told you The interpreters doe vary heere For some doe reade it all in one text thus If there were not mansions prepared for you alreadie I would haue tolde you that I goe before to prepare them for you But I am rather of their minde who distinguish it thus If the heauenly glory were prepared for me alone I woulde not deceiue you therefore I woulde haue tolde you that there is a place prepared for none but only for mee with the father But it is otherwise for I go before you to prepare a place for you In my iudgement the text requireth that wee should reade it thus for it followeth immediately after And if I shall goe away and prepare you a place In which wordes Christe giueth vs to vnderstande that this is the ende of his departure to prepare a place for his The summe is that the sonâ—â— of God did ascende into heauen not for himselfe alone that hee may dwell there apart but rather that it may bee a common inheritaunce for all the godly and that by this meanes the head may be ioyned with the members Yet here ariseth a question in what estate the fathers were after their death before Christ ascended into heauen for they gather commonly that the faithfull soules were included in the Limbe because Christ saith that there shall a place be prepared by his ascending into heauen But we may easily answere that he saith that he will prepare this place against the day of the resurrection For mankinde is banished from the kingdome of God naturally but the sonne who is the only heyre of heauen hath taken possession in our name that we may haue accesse thereunto through him For we possesse heauen alreadie in his person through hope as Paul teacheth Ephe 1. 3. yet shall we not inioy so great a good thing vntill the same Christe appeare againe in heauen Therefore the estate of the fathers after death is not distinguished from ours in this place because Christ hath prepard a place both for them and vs into which he shall receiue vs all at the last day The faithful soules did looke vnto the promised redemption as vnto glasses before the reconciliation was finished and they enioy blessed rest now vntill the redemption be fulfilled 3 And if I shall goe away The coniunction conditionall must bee resolued in to the aduerbe of time as if he had saide after that shall goe hence I will returne to you againe This returne must not be vnderstood of the holy Ghost as if Christe did shew himselfe to the disciples againe in the holy Ghost That is true in deede that Christe dwelleth with vs and in vs by the holy spirite but he speaketh in this place of the last day of iudgement wherein he shall come at length to gather his togeather And truly he prepareth a place for vs dayly if we respect the whole body of the Church VVhereupon it followeth that the day of our entring into heauen is not yet come 4 And whither I goe Because we haue neede of no small strength that wee may patiently suffer our selues to bee so long separated from Christ there is another confirmation added that the Disciples do know that his death is no destruction but a passage vnto the father and secondly that they know the way wherin they may follow him that they may come vnto the societie of the same glory VVee must diligently note both members that we behold Christ with the eyes of faith in the heauenly glory and blessed immortalitie and secondly that wee know that hee is the first fruites of our life and that he hath set open the way before vs which was stopt before time 5 Thomas saith vnto him Although Thomas his answere seemeth to disagree with Christ his saying at the first blush yet was hee not determined any whit to discredite his master Yet the question is howe hee denieth y t which Christ affirmed I answere that there is somtimes in the saints confused knowledges because they knowe not the manner and reason of a thing that is certaine and laid open before them So the calling of the Gentiles was foretolde by the Prophetes according to the true sense of faith and yet Paul doth testifie Ephe. 3. 5. that it was vnto them an hidden mysterie Therefore forasmuch as the Apostles beleeued that Christe did flit vnto the father and yet did not knowe how he should obtaine the kingdome Thomas obiecteth for good causes that they knewe not whither he went Hee gathereth thence that the way is more obscure for before wee enter into any course we must knowe whither to goe 6 I am the way Althogh Christ answereth not directly vnto the question whiche was asked him yet he omitteth nothing which
Seeing that those fell to the ground which came to binde Christe there was a visible token and signe shewed of that feare which all the wicked doe feele inwardly whether they wil or no when Christ speaketh by his ministers But seeing that this thing was accidentall to the voyce of Christ whose propertie is to lift vppe miserable men which laide in death it shall doubtlesse shew foorth that force towarde vs that it may lift vs vp euen vnto Heauen 7. Therefore he asketh them againe whome seeke yee they saide Iesus of Nazato beereth 8. Iesus answered and said I sayd vnto you that I am he If therefore ye seeke me let these depart 9. That the word might be fulfilled which he had spoken of those which thou hast giuen one haue I not lost any 7. Therefore he asked them againe Heereby appeareth what force that blindnes hath wherewith God striketh the mindes of the wicked and how horrible their amasednes is after that Sathan hath bewitched them by the iust iudgement of God If Oxen and Asses doe fall they are touched with some feeling these menne hauing tried the diuine power of Christ manifestly doe goe forward no lesse carelesly then if they hadde not seene so much as the shadowe of a man in him yea Iudas himselfe is not yet moued Therefore let vs learne to feare Gods iudgement wherby the reprobate being deliuered into the handes of Sathan are made more astonied then bruite beastes And doubtlesse it was Sathan which carried them headlong with such furious force vnto such carelesse boldnes For there is no phrensines that canne throwe downe a man headlong so violently as such blindnes For the wicked run headlong against God after that they are cast into a reprobate sense as if they had to deale onely with a flye They feele his power indeede but not that they may be bended For they wil be sooner broken an hundred times then they wil yeelde Finallye their wickednes is vnto them a vaile which hindereth them from beholding and looking vnto the light of God obstinacy doth make them harder then stones least they shuld at any time suffer themselues to bee tamed 8. I told you that I am Here we see that the sonne of God dooth not only die willingly that he may blot out our transgressions by his obedience but also that he fulfilleth the office of a good shepheard toward his stocke in defending the same Hee seeth the inuasion of the wolues hee waiteth not ne staieth vntil they come to the sheepe whose keeper hee was made but he setteth himself against them in time VVherfore let vs not doubt but that so often as either wicked men or the deuils doe inuade them we shal haue the same aide present with vs. In the meane season Christe prescribed a rule to all Pastours by his owne example which they must follow if they wil fulfill their office aright 9. I haue not lost any This sentence seemeth to be brought out of season which appertaineth rather vnto the soules then vnto the bodies for Christ did not preserue and keepe his Apostles safe and sound euen vntill the last end but this he did that their eternal saluation might alwaies be in safetie amongst continual daungers and in the middest of death I aunswere that the Euangeliste speaketh not simplye of their corporall death but that this is rather his meaning that Christ in sparing them for a time did prouide for their eternal saluation Let vs consider how weak they were as yet what do we think they would haue doone if they had beene examined and tried to the quick Therefore forasmuch as Christe would not haue them tempted and tried aboue the strength whiche hee had giuen them he deliuered them from eternal destruction And hence may we gather a general doctrine although he tried our faith with many temptations yet shal we neuer come into extreame daunger but hee wil giue vs strength also to ouercome And truely we see how hee beareth with our infirmitie oftentimes when as he beareth backe and driueth away so many endeuours and practises of the wicked by encountering with thē himself because he seeth that we are feeble and not ripe enough as yet Finally he neuer bringeth forth his vnto the battel vntyll they be well furnished and appoynted that euen in perishing they may not perish beecause there is gaine prepared for them aswell in death as lyfe 10. Then Simon Peter hauing a sword drew it and smote the hie priests seruaunt and cut off his right eare And his name was Malchus 11. Therfore Iesus saith vnto Peter put vp thy sword into the sheath wilt thou not that I drinke the cup which my father hath giuen me 12. Then the band and the Captaine and the ministers of the Iewes tooke Iesus and bound him 13. And led him away vnto Annas first for he was father in law to Cayphas whiche was high priest that yeers 14. And it was Caipha◠which had giuen counsell to the Iewes that it was expedient◠that one man should die for the people 10. Therefore Simon Peter The Euangelist describeth Peter his foolish zeale now who went about to defend his maister otherwise then it was lawful for him to doe Hee taketh vpon him and ventureth into great daunger for Christes sake couragiously and valiauntly but because hee respecteth not what his calling requireth and what God suffereth his fact deserueth so small praise that Christe reprehendeth him sharplye And let vs know that all that is condemned in the persō of Peter which men dare assay of their owne head VVhich doctrine is especially to bee noted For there is nothing more common then vnder colour of zeale to defend whatsoeuer we doe As if it skilled not whether God doe allow that or no which men think is right whose whole wisdom is meere vanitie If we did see no corruption in Peters zeal yet we ought to be cōtēted with this one thing only that Christ pronoūceth that it doth not please him But wee se◠that there wanted no good will in him to haue Christ called backe from death and that he should haue suffered eternal shame and reproach For in that he layeth violent handes vpon the captaine and soldiours he rageth in that respect like a robber or murtherer because he resisteth the power ordayned of God Seeing that Christ was ouermuch hated of the world this one facte might haue beene a colour for al slanders false reports wherewith the enemies burthened him falsely Secondly this is too preposterous that he will proue and declare his faith by the sword and cannot do it with his tongue VVhen as he is called to confesse he denieth but now without his maisters commaundement he rageth and maketh much a do VVherefore seeing that wee are admonished with so notable an example let vs learne to moderate our zeale And because the wantonnes of our flesh itcheth alwayes and is bold to do more then God commaundeth let vs knowe that our zeale shal
haue but bad successe so long as wee dare go beyond the woorde of God It may be sometimes that we may like the beginninges well but we shal be punished at length for our rashnes Therefore let obedience be the foundation of all things which we take in hand VVe are taught furthermore that those which determine to defende Christes cause doe not alwayes walke so vprightly but that there is in them some vice wherefore we muste so much the more diligently praye vnto the Lord that hee will gouerne vs in all our actions with the spirite of wysdome 11. Put vp thy sword By this commaundement Christ disaloweth Peter his fact And we must note the reason because it was not lawfull for a priuate man to resist them who were furnished with publike authoritie For we may gather that out of the other three who set down Christes generall sentence He that shal smite with the sword shal perish with the sword Therefore we must beware that we go not aboute with violence and weapons to resist our enemies yea those which prouok vs vniustly saue only so far forth as the lawes and publike autority doe permit vs. For whosoeuer doth passe the bounds of his calling althogh the whole world do commend him yet shal his facte neuer be approoued of God The cup which he hath giuen This seemeeth to be a special reason because it was mete that Christ shuld be dumb that he might be led like a lambe to be slaine Yet it is to be taken for an example because the same patience is required at al our hands The scripture compareth afflictions vnto Potions For as the good man of the house doeth distribute and deuide meat and drinke amongst his children and householde so God hath this power ouer vs to handle euery man as seemeth best to him And whether he make vs mery with prosperity or humble vs with aduersity he is sayde to giue vs sweete or bitter drinke to drinke This Potion was ordained for Christe that hee shoulde suffer death vppon the crosse for the reconciliation of the world Therefore he sayeth that he must drinke of the cuppe which the father hath measured and reached to him In like sort must we be prepared to suffer And yet these brainsicke men are not to be hearde who deny that we ought to seeke remedy for diseases and other euils whatsoeuer least we refuse that cuppe which God reacheth vnto vs. Because we know that we must once die it is meete that we be ready to die and because we know not the time of our death the Lord suffreth vs to preserue our life with those helpes which he hath ordained VVe must suffer diseases and sicknesse patiently howe grieuous soeuer they be to our flesh yet so long as it is not euident that they are deadly we may seeke some ease remedy only we must beware that we assay nothing saue that which is lawful by the woord of God Finally so that that doe alwaies remaine surely fixed in our hearts that the will of the Lord may be done we cease not to drinke the cuppe which he giueth in seeking to be deliuered from those euilles and miseries wherewith we are pressed downe 12. Then the bande and the captaine It may seeme to be an absurde thing that Christ who threwe the soldiours downe to the grounde wyth his voyce doeth nowe suffer himselfe to be taken for if he meant to submit himselfe vnto his enemies at length what neede had he to woorke such a myracle But the shewing of his diuine power had in it a double commodity For it serueth to remooue a stumbling blocke least we thinke that Christ did yeelde being ouercome through infirmitie secondly it proueth how willing he was to suffer death Therefore he defended hys power against his aduersaries so farre foorth as it was profitable but when he was to obey his father he refrained himselfe that he might be a sacrifice But let vs remember that the body of the sonne of God was bounde that our soules might be loosed from the snares of Sathan and sinne 13. And they brought him vnto Annas The other Euangelists passe ouer this because it doeth not much belong vnto the summe of the hystorie for there was nothing woorthy to be remembered done there Peraduenture the commodiousnesse of the place mooued them to put Christ in Annas his house vntill the chiefe Priest could call a councell The high priest of that yeare He meaneth not that the high priesthoode was a yearely office which many haue thought falsly but that Caiphas was high priest at that time whiche appeareth plainely out of Iosephus It was a continuall honour according to the prescript of the lawe neither was it ended saue onely by death but ambition and ciuill discorde caused the presidēts of Rome hauing put down one priest to chuse another at their pleasure which did excell in mony or fauour So Vitellius threw downe Caiphas whom Ionathas the sonne of Annas succeeded 14. VVhich had giuen counsel The Euangelist repeateth Caiphas his sentence which we had before 11. 50. that God vsed the vncleane mouthe of the vnfaithfull and wicked high priest to publish a prophesie like as hee directed the tongue of Balaam contrary to his desire so that hee was compelled to blesse the people whom he desired to cursse for king Balacke his sake Num. 24. 5. 15. And Simon Peter and the other disciple followed Iesus And the high prieste knewe that disciple Therefore he entred into the high priests hall with Iesus 16. And Peter stoode without at the doore Therefore the other disciple went forth whome the high priest knewe and spake to the porter and brought in Peter 17. Therefore the damsell that kept the doore sayde Art thou also one of this mans disciples He sayeth I am not 18. And the ministers and seruaunts stoode there who had made a fire of coales because it was colde and they warmed themselues 19. And Simon Peter stoode also among them and warmed himselfe 15. The other disciple Some were deceiued wyth a light coniecture so that they thought that this disciple was Iohn to witte because hee vseth to conceale hys owne name when he speaketh of himself But how came Iohn who was a simple fisher manne to be acquainted familiarly wyth the proude high priest And howe coulde it bee that hee shoulde frequent the house of the highe prieste seeinge that hee did alwayes accompanye Christe It is more likely that this was none of the twelue but that hee is called a disciple because hee had embraced the doctrine of the Sonne of God But Iohn is not curious in disposinge the hystorye because hee thinketh it sufficient for him to gather a briefe summe For after that hee hathe shewed that Peter hadde denied Christe once hee intermingleth certaine other thinges and then afterwarde hee retourneth vnto the other two denials Heereby it came to passe that readers which were lesse attentiue did gather that the first deniall was
if wee being terrified either with threatninges or daungers we depart from the profession of that doctrine which God hath sealed in our heartes by his spirit Furthermore we must note how detestable the papisticall tiranny is which driueth away the common people from reading the Gospell and al the whole scriptures Pilat being a reprobate and otherwise an instrument of Satan was yet by secrete inspiration appoynted to bee a preacher of the Gospell that he might publish a briefe summe thereof in three laÌ„guages Therfore what account ought we to make of those men who study so much as in them lyeth to suppresse the knowledge thereof wheÌ„ they proue themselues to be worse theÌ„ Pilate 23. Therefore when the soldiours had crucified Christ they tooke his garments and made foure partes to euery soldiour a part and his coate The coate was without seame wouen from the toppe throughout 24. Therefore they said amongest themselues let vs not cut it but let vs cast lots for it who shal haue it that the scripture might be fulfilled saying they parted my garments to themselues and on my ceate did they caste lâ—ttes And these thinges didde the souldiours 23. Therefore the soldiours There is mention made likewise in the other Euangelistes of the deuiding of Christes garmentes amongste the soldiours There were foure soldiours which parted the residue of his raiment amongst them The coate which was without seame remained which sithence it could not be deuided they did cast lots vpon the same To the end the Euangelistes may retaine our mindes in considering the intent and purpose of God they teach that the scripture was also fulfilled euen in this poynte Notwithstandinge it seemeth that the place which they bring out of the Psa. 22. 19. is applied vnto this present matter out of season For seeing that Dauid complaineth in that place that he was a pray vnto his enemies he comprehendeth metaphorically vnder the word Garmentes all that he had as if hee shoulde briefly say that he was spoyled robbed by the wicked which figure whilest the Euangelists doe neglect they depart from the naturall sense But we must first of all vnderstand that the Psalme must not be restrained vnto Dauid as it appeareth by many sentences and especially by that clause where it is saide I will praise thy name amongst the Gentiles which muste needes be expounded of Christ. And now it is no meruaile if that were more darkly shadowed in Dauid which appeareth more plainely in Christ to witte how much more excellent the trueth ought to be then the figure therof Furthermore let vs know that Christ was stript out of his clothes that he might cloath vs with his righteousnes that his naked bodye was laid open to the reproches of men that we may appeare with glory before Gods iudgement seate VVheras some do wrest this place allegorically vnto the scripture which the heretiks pull in peeces it is too much racked I doe not mislike the comparison that like as the prophane souldiours did once deuide Christ his garments so at this day peruerse men doe pull in peeces with straunge inuentions the scripture wherewith Christ is cloathed that we may see him But wee must in no case suffer the wickednes of the Papists which is ioyned with the horrible blasphemye of God They say that the Heretikes doe pull the scripture in peeces but the coate that is the Church remaineth whole and sound to the end they may proue reiecting the autoritie of the scripture that the vnitie of y â— faith consisteth in the only title of the Church As if the vnitie of the Church were grounded any where els saue onely in the faith of the scripture Therefore when as they pull faith from the scripture that it may be subiect to the Church alone they do not now dispoile Christ by such a diuorcement but they pull in peeces his body by cruell sacriledge Although we graunt vnto them that the coat which was without seame was a signe figure of the Church yet shal they not obteine that which they hunt after because it shall remaine that they proue that the Church is with them whereof they shew no token at all 25 And there stoode beside the crosse of Iesus his mother and his mothers sister Mary the daughter of Cleopas and Mary Magdalen 26 Therfore when Iesus had seene his mother and the disciple standing by whome he loued he said vnto his mother woman behold thy sonne 27 Then said he to the disciple behold thy mother And from that houre the disciple tooke her home vnto him 25. And there stoode The Euangelist telleth here by the way that Christ did so obey God the father that he did not neglect the duetie of humane godlynes toward his mother Hee forgate himselfe and all thinges so farre forth as it was necessary for him to obey his father but when hee had done thus he would not omit the dutie which he did owe vnto his mother And hereby we learne how we must obey God and men It falleth out oftentimes that when God calleth vs any whither our parents wife or children do call vs vnto the contrary so that we cannot satisfie them altogether If we make men equall with God we deale wickedlye Therefore we must preferre Gods commaundement wee must preferre his honour and worship afterward we must giue men their right so far forth as it shal be lawfull for vs. Neither doe the commaundementes of the firste and seconde Table of the lawe euer disagree as it appeareth at the firste sighte but wee muste beeginne with Gods woorshyppe afterwarde wee muste giue menne the lower place To whiche ende these sentences tende he that shall not hate father and mother for me he is not woorthy of me Math. 10. 37. Luke 14. 26. Therefore we must so obey men that they doe not hinder vs and keepe vs backe from woorshipping and obeying God VVhen we haue obeyed GOD then shall we thinke rightly and orderly vppon our parents wife and children As Christe taketh care for his mother but being vppon the crosse whereunto he was called by the decree of his father But if wee weighe the circumstaunce of the place and time the godlinesse whiche Christe shewed towardes his mother was woonderful I omit the extreeme torments of his body I omitte his rebukes but althoughe horrible blasphemies against God did make him woonderfull sorrowfull and hee dyd suffer an horrible conflicte with eternall death and the deuill yet none of all these things doeth hinder him from being carefull for his mother VVe may likewise gather out of this place what honour that is whiche God commaundeth vs to giue to our parentes in the lawe VVhen as Christe committeth the charge of his mother to the disciple hee deliuereth her vnto him to be nourished and cared for Therefore it followeth that honour due to parents consisteth not in the ceremonie but in all necessary dueties Nowe we must on the other side consider the faith of the
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
Papistrie tendeth to this ende that men may inuent to theÌ„selues innumerable meanes to purchase saluation VVhence we gather that it ouerfloweth with abominable sacrileges The abhomination of the Masse is principally condemned by this voyce of Christ. It was meere that the sacrifices of the law should cease when as the saluation of men was finished by the onely sacrifice of the death of Christ therefore what authoritie will the Papistes say they had to erect a new sacrifice whiche might reconcile God vnto men They obiect that it is no new sacrifice but that selfe same which Christ offered But we may easily refute them that they haue no commandement to offer and secondly that when Christ had ended one oblation he pronounceth from off the crosse that the whole is finished Therefore they are more then forgers and falsifiers which corrupt and violate traiterously the Testament sealed with the holy blood of the sonne God Hee gaue vp the ghost All the Euangelistes doe diligently expresse the death of Christ and that not without cause For we haue hope of life hence hence haue we also safe boasting against death in that the sonne of God suffered the same in our steed and by striuing with the same did get the victorie And we must note the phrase which Iohn vseth wherby we are taught that all the godly which die with Christ do commit their soules to God to keepe who is faithfull and will not suffer that to perish which he hath taken to keepe There is this difference betweene the death of the children of God and the reprobate that the wicked do rashly breath out their soules but the children of God doe committe them to Gods tuition as some precious thing which he will keep faithfully vntill the day of the resurrection This woorde Ghoste is taken in this place for the immortall soule as it appeareth sufficiently 31 The Iewes then because it was the preparation that the bodyes shoulde not remaine vpon the crosse on the Sabboth day and it was a great day of that Sabboth besought Pilate that their legges might be broken and that they might be taken downe 32 Therefore the souldiers came and they brake the legs of the first and of the other which was crucified with him 33 And when they came vnto Iesus after that they saw that he was alredie dead they brake not his legs 34 But one of the souldiers opened his side with a speare and straightway there came out blood and water 35 And he that saw it bare witnesse and his witnesse is true and he knoweth that he speaketh the truth that ye may beleeue 36 And these thinges were 〈◊〉 that the scripture might be fulfilled yee shall not breake a bone of him 37 And againe another scripture saith they shall see him whome they haue thruste through 31 Because it was the preparation This narration is also of force to edifie faith First because it sheweth that that was fulfilled in Christee person which was foretolde in the scriptures and secondly because it conteineth a misterie of great importance The Euangelist saith that the Iewes requested to haue the bodies taken downe from the crosse That was commaunded in the lawe of God but the Iewes as hypocrites are wont to doe taking heede only to small thinges passe ouer most great and horrible sinnes without any stop or stay For to the ende they may keepe their Sabboth religiously they are carefull for the externall pollution onely in the meane while they doe not consider what an haynous offence it was to put an innocent to death So we saw a little before that they entred not into the common hall least they should pollute theÌ„selues wheras their vngodlines did pollute the whole countrie Neuerthelesse the Lord bringeth that to passe by them which was very profitable for our saluation that the body of Christe remaineth marueilously vntouched and that blood and water doe spring out of his side It was a great day of that Sabboth The more common reading is That day was a great day yet this whiche I haue put in is vsed in many olde and allowed copies Let the Readers choose which they will If you reade it ekeincu in the Genetiue case you must take the Sabboth for the week it self as if the Euangelist had said that the holy day of that week was most famous in respect of the passeouer And the Euangelist speaketh of the next day which began at the Sunne setting wherfore it was a greater matter of conscience to let the bodies hang. But if we had rather reade it in the nominatiue case that was a great day the sense shall come all to one ende as touching the summe of the matter the variety shal be onely in the wordes to wit that the Easter made that Sabboth more holy 33 And when they were come vnto Iesus In that hauing broken the legs of the two theeues they finde Iesus dead and therefore they touched not his body there appeareth an extraordinarie worke of Gods prouidence therein Some profane meÌ„ will say that it commeth to passe naturally y t one man dyeth sooner then another but he that shal weigh the whole course of the historie he shal be enforced to ascribe it vnto the hidden counsell of God that death which came sooner then all men wold haue thought did exempt Christe from hauing his legs broke 34 But one of the souldiers with a speâ—â—e In that his side was thruste through with a speare it was done to proue his death but God respected a farre higher thing as we shall see by and by That is but a childish surmise and inuention of the Papistes who make this souldier that had the speare Longes feigning that it was the proper name of a man and to the end they mighte make vp the lye they say that the souldier was blinde before and that so soone as he had receiued his sight he beleeued therefore they did canonize him amongest the saints Seeing that their prayers doe leane vnto such patrones so often as they call vppon God I pray you what can they euer obteine But whosoeuer they be which despice Christe and seeke succour at the handes of Saintes they are worthie to bee carryed away by the Diuel vnto night spirites and hobgoblins There came out blood and water Some men were deceiued in feigning a myracle heere For it is a naturall thing for when blood is congealed it is made like vnto water hauing lost his readnesse It is also a thing well knowen that there is water within a thinne skin which is nigh to the midriste And they were deceiued because the Euangelist vrgeth this so diligently that there came out water blood as if hee did shewe some strange thing and something which is contrary to the order of nature But he intended another thing to wit that he might applie his narration to the testimonyes of scripture which he addeth by and by chiefly that the faithfull might thence gather that which
But thys is a great matter that they were not afrayed to take vppon them continuall warre wyth their nation Therefore it is certaine that it came to passe throughe the heauenlye motion that they who gaue not due honour vnto Christe so longe as hee liued doe runne vnto his carcasse being dead They brynge their odours to enbalme Christes bodye but they woulde neuer haue done this vnlesse they hadde fealt the sauour of his death VVhereby it appeareth howe truely Christe sayde That onlesse a wheat corne die it remaineth alone but after that it is deade it bringeth foorth frute aboundantly before 12. 24. for wee haue a moste manifest testimonie in thys place that his death was more liuely then his life And the sweetenesse of the smell whyche the death of Christe breathed oute into the mindes of these two menne was of so great force that it did easily extinguishe all the affections of the fleshe So longe as the loue of richesse and ambition raigned in them the grace of Christe was vnto them vnsauerie but nowe all the whole worlde beginneth to be vnto them vnsauerie But lette vs knowe that there is prescribed vnto vs in the example of them what wee owe vnto Christe These two to the ende they might shewe some token of their faith caried the body of Christe constantly thoughe not without great daunger vnto the graue Therefore it is shamefull and filthye â—luggishnesse if wee defraude him of the confession of faith when as hee raigneth in the heauenly glorye VVherefore their vngodlinesse is so muche the more vnexcusable who seeinge they doe at this daye denye Christe with faithlesse dissimulation doe yet notwythstanding pretende the example of Nicodemus And I confesse they are like him in one poynte they endeuour by all meanes possible to haue Christe buried but nowe it was no time to burye hym sithens that hee is ascended vnto the right hande of the father that hee maye bee aboue menne and Aungels and that euery tongue maye confesse his high gouernment Philippians 2. 9. 10. 11. Secreatlye for feare of the Iewes Because feare is in this place set against the holye constancie whyche the spirite of the Lorde wroughte in the heart of Iosephe it is likelye that hee was not voyde of all vice Not that all feare whereby the faithfull take heede to themselues and auoyde tyrauntes and the ennemies of the Gospell is corrupte and vitious but because the weakenesse of faith bewrayeth it selfe so often as the confession of faith is suppressed by feare VVee must alway marke what the Lorde commaundeth vs to doe and howe farre hee biddeth vs goe Hee that stayeth in the midst of the course sheweth that he beleeueth not in God and hee hath no excuse who setteth more by his owne life then by the commandement of God In that the Euangelist vouchsafeth to bestow vpon Ioseph the title name of a disciple at such time as he was too fearfull and durst not professe his faith before the worlde we know by this howe gently the Lorde dealeth with those that be his and how fatherly he pardoneth their faultes Neither is there any cause why the false Nicodemites should flatter themselues who doe not only hide faith within but whilest that they feigne a consent with wicked superstitions so much as in them lyeth they deny that they were Christes disciples 40 As the Iewes are wont After that Christ had suffered extreame ignominie vpon the crosse God woulde haue his buriall to be honourable that it might be an entrance into the glory of the resurrection Ioseph and Nicodemus bestow no small cost so that it might seeme to bee superfluous but we must looke vnto the purpose of God who did also enforce them by his spirite to doe his sonne this honour that he mighte take from vs the horrour of the crosse with the smell of the sepulchre But those things which are extraordinarie ought not to be taken for an example And againe the Euangelist saith plainely that hee was buried after the manner of the Iewes by which woordes hee signifieth that this was one of the ceremonies of the lawe For it was requisite that the olde people vnto whom the resurrection was not so well made knowen and which had no token and pledge thereof in Christ should bee vnderpropt with such helps y t they might loke for the coÌ„ming of y â— mediatour with a constant faith VVherefore we must note the difference that is betweene vs vnto whom the brightnesse of the Gospell hath shined and the fathers vnto whome figures did supplie Christe his absence This is the reason why greater pompe of rites was tollerable then whiche shoulde not be without fault at this day For those whiche bury the dead so sumptuously at this day doe not onely bury dead men but also Christ himselfe so much as in them lyeth who is the king of life hauing pulled him out of heauen because his resurrection hath abrogated these old ceremonies There was also great care and religion amongest the Gentiles in burying which tooke his beginning of the fathers as sacrifices But seeing they had no hope of the resurrection they were not followers of the fathers but their Apes For the promise the word of God is as it were the soule which quickeneth the ceremonies so soone as the woorde is taken away what rites soeuer men do vse although they agree in externall shew with the obseruing of holy thinges yet they are nothing els but rotten and foolish superstition But wee must as I haue saide before at this day vse sobrietie and sparing in this point because immoderate cost doth take away the smell of Christ his resurrection 41 And there was in the place This is the thirde point which I saide was to be noted in the historie of the buriall The Euangelist expresseth the place for many causes first of all it came to passe not rashly or without the certaine prouidence of God that the body of Christ was laide in a newe sepulchre For although he died the death which all other men die yet because he should be the first begotten of the dead and the first fruites of those which ryse againe from the dead he had a new sepulchre giuen him Ioseph and Nicodemus had another thing in their heads For because it was but a shorte time to the settyng of the Sunne which was the beginning of y e Sabboth they sought the coÌ„modiousnes of the place In the meane while God did chose contrary to their mind a sepulchree wherein neuer man had laid for his sonne Therefore the holy men doe like the nighnesse of the place onely for this cause that the Sabboth might not be broken But God offereth vnto thâ— that thing which they sought not that hee might discerne and distinguish the bâ—riall of his sonne from the common order by some token The circumstance of the place did also serue to this end that the resurrection might be more famous and that it might giue
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
warily was therefore giuen as I doe imagine because that he remeÌ„bred that by very many meanes Christ had heretofore proued his Godhed But in the meane season his madnes was to be wondred at either in that his friuolous dissimulation to hide himselfe when he shoulde come into the sight of the sonne of God or that he would oppose the witte of men against his great power but that the wicked are so driuen forwarde with their owne madnesse that they entangle themselues in their winding and croked thoughts 49. God saue thee master I doubt not but that Iudas as one afraid at the peril of his master in these wordes preteÌ„ded a pitiful affection therfore Marke expresseth a patheticall repetition Master master For though the maiestie of Christ vrged him yet the deuill had so bewitched his minde that he hoped throughly to couer his treason with a kisse and flattering words Therefore this saluation or acclamation was a pretence of pitie and I doe iudge the same of the kisse For thoughe it was an ancient custome amongst the Iewes to entertaine their frends with a kisse yet because that Iudas had a little before departed from Christ he semeth now as one afraid at that sodaine danger to giue his master this last kisse So in shewe of piety he exceedeth all the rest while he seemeth to be hardly drawen from his maister in the meane season it appeareth by Christes answeare that he profited nothing by his deceitfull dealings 50. Frend wherefore art thou come It is more expresly set downe by Luke Iudas dost thou betray the sonne of man with a kisse But this reproofe is the more vehement that he doeth wickedly abuse the good will of the master and the great honor which he had bestowed vpon him to so great treacherie For it is no ironical speache when Christ calleth him frend but he obiecteth vnto him his ingratitude that of a neare frende and companion he is become a traitour as it was spoken of before in the Psalme 41. 55. 13. 14. If a straunger had done this it might haue bene borne but nowe it was my familiar and companion with whome I ate breade ioyfully who went into the teÌ„ple of the Lord with me hath lifted vp his heele against me And here we doe euidently see that which I spake of before with what craft soeuer hypocrites doe couer themselues and what pretences soeuer they will seeme to make when they shall appeare before the Lord their sinnes shal be discouered yea the greater iudgement shall light vpon them for that they being receiued into the bosome of Christ doe traiterously rise vppe againste him for the name of a Frende as wee saide carieth with it a sharpe reproofe But vnto this mischiefe whyche Christe once did beare in hys owne personne we muste knowe that the Churche shall be alwayes subiecte that shee shall alwayes nourish traytours in lier owne bosome And therefore it is sayde a little before The traitour came who was one of the twelue least by suche examples we should be troubled aboue measure for by bothe the meanes the Lorde would trie our faith while Sathan oppresseth vs and the Churche without by open ennemies and within by hypocrites he forgeth the secreat destruction of it Yet whatsoeuer we are that are of his disciples we are togither taught to woorshippe God in sinceritie For the defections which we doe daily see doe prouoke vs bothe to feare and to the studie of true godlinesse as Paule sayeth VVho soeuer calleth vppon the name of the Lord lette him depart from iniquitie we are all commaunded to kisse the Sonne of God Therefore beware that no man doe it traiterously otherwise it shall be to their great cost that they were preferred to so great honour Mathew 26. Marke 14. Luke 22. 51. And beholde one of them which were with Iesus stretched out his hande and drewe his sworde and stroke a seruaunt of the high priest and smote of his eare 52. Then sayd Iesus vnto him put vp thy sword into his place for all that take the sword shal pearish with the sworde 53. Either thinkest thou that I cannot nowe pray to my Father he wil giue me mâ— then twelue legions of angels 54. How then should the scriptures be fulfilled which say that it must be so 55. The same hoâ—re sayd Iesus to the multitude ye be come out as it were against a thiefe with swordes and staues to take me I sate daily teaching in the temple amonge you and you tooke me not 56. But al this was done that the Scriptures of the Prophets might be fulfilled Then all the disciples forsooke him and fled 47. And one of them that stoode by drewe out a sword and smote a seruaunt of the hie prieste and cutte off his eare 48. And Iesus aunsweared and sayde vnto them yee be come out as vnto a theefe with swordes and staues to take me 49. I was daily with you teachinge in the temple and yee tooke me not but this is done that the scriptures should be fulfilled 50. Then they all forsooke him and fled 51. And there followed him a certaine young man cloathed in linnen vpon his bare bodye and the younge menne caught him 52. But hee left his linnen cloth and fledde from them naked 49. Now when they which were about him saw what would followe they sayde vnto him Lord shall we smite with the sword 50. And one of theÌ„ smote a seruaÌ„t of the hie priest and stroke of hys righte eare 51. Then Iesus answeared them and sayde Suffer them thus farre and hee touched his eare and healed him 52. Then Iesus said vnto the hie priestes and captaines of the temple and the elders whiche were come to him Be ye come out as vnto a thiefe wyth swordes and slaues 53. VVhen I was daily with you in the Temple ye stretched not forth the handes against meet but this is your very houre the power of darkenesse 51. Behold one of them Luke sayth that al the disciples conspired togither to this ende y t they might fight for their master VVherby it apeareth how much bolder and readier wee are to fight then to suffer VVherefore it behoueth vs wisely to consider what the Lorde shal command what he shall require of euery of vs least the heat of our zeale do break forth out of reason and measure And that the disciples are said to haue asked Christ they did it not of that minde that they might obey his commaundement but by these wordes they declared that they were prest and readye to refell the force of the enemies But Peter tarried not vntill that he should be commanded and lycensed to strik but rashly he steppeth forth to vse vnlawfull force This stoutnes seemeth at the first sight to bee praise worthy that the Disciples forgetting their own weaknes though they were vnequally matched for resistaunce yet would pledge their bodyes for their maister and doubted not to throwe themselues into
the certeine daunger of death For they had rather to die with the Lord thē themselues to liue and to see him ouerwhelmed But beecause that they attempted more then the calling of God woulde suffer or permit their rashnes is iustly condemned VVherefore that the Lorde may be pleased with our doinges let vs learne to depende vppon his will and let not any man moue a finger further then he shal be commaunded by him And therefore it dooth especially behoue vs diligently to apply our selues to this modesty beecause that in steede of a righte and well ordred zeale there dooth for the moste parte reygne in vs a disordered rashnes The Euangelistes doe in this place conceale Peters name but Iohn declareth and it dooth shortly after by the text appear that it was Peter whoe is heere noted though his name be not sette downe Yet it may be easilye gathered by Luke that he had also other fellowes as hot as himself for he doth not only speak vnto one but he saieth generally vnto all Suffer them thus farre 52. Put vp thy sword Christ in these words confirmeth that cōmaundement of the lawe wherein priuate men are forbidden the vse of the sword And the appoyntment of the punishment which is presently added must especially be noted For the penalty was not left to be appointed at the pleasure of men for them thereby to reueng their own bloud But God himselfe by restraining vs seuerely from murders doth declare how deare mankinde is vnto him First therefore he wil not be defēded by force and might because that God had forbidden to strike in the law And this is a generall reason and presently hee descendeth to a speciall But heere is moued a question whether it be neuer lawefull by violence to repell vniust violence For when Peter had to doe against vngodly wicked theeues he is yet condemned because he tooke the sword If that in this facte an exception of a moderate defence could not auaile Christ seemeth to tye all mens handes But though this question was handled by vs before vppon the fift chapter yet I will now againe in few wordes rehearse my iudgemet First it is meete to distinguish betweene the ciuill court and the court of conscience For if any man resisteth a theefe beecause the lawes doe arme him against a common enemy of mankinde he shall not bee in daunger of publike punishment So as oft as it is opposed as a defence against vniust violence the penalty which God hath cōmaunded earthly iudges to execute ceaseth But the simple goodnes of the cause dooth not free the conscience from guiltines except there go a pure affection with it Therefore that a man may rightly and lawfullye defend himselfe it is necessary for him to put off the heate of anger and hatred and desire of reuenge and all disordered forces of the minde that the defence may haue no troublesome thing in it Because that this is very rare and befalleth scarsly at any time Christ hath good cause to call his Disciples backe to the general rule that they should altogeather abstaine from the sworde Furthermore fanaticall men doe fondlye abuse this testimonie that they might pull the sword from the Iudges They say that it is wicked to strike with the sword and I doe graunt the same to be true for it is lawefull for no man to commit murther at his owne pleasure to be the authour of murther but I deny the magistrates to bee accounted amongst the common order of men for they are the ministers of God by whome he executeth his owne iudgementes Adde also that Christ by these his wordes doth expresly giue this power to them For when he saieth that the murtherers shall be putte to death it followeth that the sword is put into the Iudges handes that they may reuenge the death of them which are vniustly slaine It doth sometimes fall out that bloudy men are punished by other meanes yet this is the ordinary way wherby the Lord would haue the cruell fiercenes of the wicked restrained least it shoulde goe vnpunished Nowe where some Canonistes dare be so bold as to break into this impudency to teach that the sword was not taken from Peter but commaunded that he should keepe it vp vntill opportunity should come for to draw it heereby we doe perceiue howe groslye and vntowardlye those dogges doe abuse the woorde of God 53. Thinkest thou that I cannot Now followeth that special reason wherof I made mention a litle before For Christe declareth that hee hath at hande a farre better maner of defence and more lawefull but that the will of the father must be obeyed For this is the summe sith that by the eternall counsel of GOD he was appoined for a sacrifice and the same was witnessed by the Oracles of the scriptures it muste not be resisted So the rashnesse of Peter is condemned by another circumstaunce in that he endeuoureth not onely to ouerthrow the heauenly decree but also to stoppe vppe the way against the redemption of mankynd Not only Peter doth draw his sword vnlawfully but the disciples were foolish and madde that they being so few and not meete for the wars shuld attempt to doe any thing against a bande of souldours and so greate a company Therefore the Lord that he might the more euidentlye reproue theyr folly putteth this comparison if he should seeke for defence for preseruation of his life he had not onely eleuen Angelles ready but a great and inuincible armye therefore when as he calleth not the Angels for help much lesse would he moue a stirre without consideration whereby no good were to be hoped for For it should no more auaile to haue the disciples to make a stirre then if a few frogges shoulde make a noyse But some interpreters doe search here in vaine howe Christe could obtayne Angelles of his father by whose decree it was that hee should dye For these things are contrary one to the other that he should delyuer his son naked and vnarmed to death beecause it was so necessarye and once appointed yet that he might be moued with praiers to sende him succours But Christes speach was conditional that he had a much better meanes for the defence of his life if the will of the father were not againste it So all the repugnancy is taken away for Christ therefore abstayned frō praying to his father because that hee was sure of his decree to the contrary Hereof yet is this profitable doctrine gathered that they doe iniurye to God which doe flye to vnlawful meanes vnder pretence of necessitie If any man doth want riches and helpes that are lawful he runneth headlong to wicked counsels and sinfull endeuours namely because that fewe doe attend vppon the secrete counsell of God which onely should be sufficient to giue vs rest If we be in daunger because the end appeareth not vnto man we imagine this or that as if there were no Aungels in heauen which the
although this power doe come from some thyng els then from the flesh yet is there no let but that this title doeth aptly agree thereunto For as the eternall worde of God is the fountaine of life so his fleshe doeth powre out vnto vs as a conduit the life which resteth as they say in the inwarde diuinitie And in this sense is it called liuely because it imparteth vnto vs the life which it borroweth of some other That shal be plaine enough if we consider what is the cause of life namely righteousnesse And although righteousnesse doe flow from God alone yet wee haue the same fully giuen vnto vs onely in the flesh of Christ. For the redemption of man was fulfilled in it in it was offered the sacrifice for satisfaction for our sinnes the obedience was perfourmed towardes God which might reconcile him vnto vs. It was also sprinckled with the sanctification of the spirite it was receiued into heauenly glory after that death was ouercome Therefore it followeth that all the partes of life were placed in it so that no man canne iustly complaine that he is depriued of life because it is hid farre off VVhich I will giue for the life of the worlde The worde giue is diuersly taken the former giuing whereof hee maketh mention is done daylye namely so often as Christe doth offer himselfe vnto vs in the seconde place he meaneth that onely giuing which was done vpon the crosse when he offered himselfe vnto the father for a sacrifice For then hee gaue himselfe vnto death for the life of men now he inuiteth vs to reap the fruite of his death For it should nothing profite vs that that sacrifice was once offered vnlesse we should now eate the holy banket Furthermore we must note this that Christ challengeth to himselfe the office of sacrificing his flesh VVhereby appeareth with what wicked sacrilege the papistes do pollute themselues who doe in the Masse vsurpe that which was proper to that priest onely 52 Therefore the Iewes did striue amongest themselues saying how can hee giue vs his flesh to eate 53 Therefore Iesus said vnto them verilie verilie I say vnto you vnlesse you shall eat the flesh of the sonne of man and shall drinke his blood you haue not life in you 54 Hee that eateth my flesh and drinketh my blood hath eternall life and I will rayse him vp at the last day 55 For my flesh is meate in deede and my blood is drinke indeed 56 Hee that eateth my fleshe and drinketh my blood abideth in mee and I in him 57 As the liuing father hath sent me I doe also liue for the father and he that eateth me he shall also liue for mee 58 This is the bread which came downe from heauen not as your fathers eat Manna and dyed he that eateth this bred shall liue for euer 52 Therefore the Iewes did striue Hee nameth the Iewes againe not for honours sake but that he may cast in their teeth their vnbeliefe because they doe not receiue his familiar doctrine concerning eternall life or at least because they do enquire vnmodestly of a thing which was as yet dark doubtful For it is a signe of frowardnes contempt in that he saith they did contende and they who doe dispute so contentiously do stoppe the way before themselues so that they cannot come vnto the knowledge of the truth Neither is this simplie reprehended in them that they did aske concerning the meanes for then should the same reprehension fall vpon Abraham and the blessed virgin Therefore they are either deceiued through ignorance or they deale vncourteously who passing ouer the lust and boldnesse which they had to contend whiche the Euangelist doth only condemne doe only tosse this worde how as if it had been wickednesse for the Iewes to enquyre of the manner of eating But this is rather to be imputed vnto slouthfulnesse then vnto the obedience of faith if we keepe those knots of doubtes vnloosed willingly wittingly which are losed for vs by the word of the Lord. VVherfore it is not onely lawfull to enquire of the manner of eating of the flesh of Christ but it is also profitable for vs to know the same so farre foorth as it is expounded in the scripture Away with that twise stubborne colour of humilitie that one only saying of Christ is sufficient for me when he affirmeth that his flesh is meate in deede I am willingly blinde in the rest As if the heretikes may not haue the same colour if they be willingly ignorant of this that Christ is conceaued of the holy Ghost because beleeuing that he is the seed of Abrahā they will search no farther VVe must only holde this moderation in the secrete workes of God that we desire to knowe to more then he setteth downe in his worde 53 Verilie verilie I say vnto you Indignation did wring out of Christe this oath when he saw his grace refused with so proud contempt for he doth not now vse plaine doctrine but doth also intermingle threatnings to make them afraid withall for he denounceth eternall destruction vnto all those who shall refuse to fet life from his flesh as if hee shoulde say if you despise my fleshe knowe yee that there remaineth no other hope of life for you This vengeance remaineth for all the contemners of the grace of Christe that they doe wickedly perish through their pride and they are to bee vrged with this precise seueritie that they may not proceede to flatter themselues For it we doe threaten death vnto sicke men which refuse remedies what shall the wicked doe when as they endeuour so much as in them lyeth to abolish the life it selfe In that he saith the flesh of the sonne of man it hath great force for he toucheth their contempt which did arise thereupon because they saw that he was like vnto other men The meaning therfore of the wordes is contemne me at your pleasure because of the humble base sight of my flesh yet is there life included in this contemptible flesh whereof if you depriue your selues you shall finde no where els that which can quicken you It was a grosse error of the mē of old who thought that infants were depriued of eternal life vnlesse that the sacrament of the Lords body were giuen them For he speaketh not of the supper but of the euerlasting participation which wee haue without the vse of the supper And the Boemians dealt not well whenas they did prooue by this testimony that the vse of the Cuppe ought to bee common vnto all in general As touching infants Christ his institution doth barre them from the partaking of the supper because they cannot yet try themselues they can not obserue the memorial of the death of Christ. The same institution maketh the cup cōmon vnto all together with the bread for hee commaundeth vs all to drinke thereof 54 Hee that eateth my flesh This is a repetition but not superfluous for it confirmeth