seruice hee proposeth vnto them the bowels of the mercie of god The scripture is ful of such testimonies which declare that the grace of Christ is made of no effect if we bēd not to this purpose But it is to be noted that he saith that we shuld serue him without feare For it signifieth that god cānot be rightly serued but with quiet setled mindes for they which are not perswaded but are in doubt with themselues whether they shal finde him merciful or offended whether he accepteth their obedience or refuseth the same to be short they which vncertainly wauer betweene hope and feare it may be that somtimes they carefullye busie thē selues in seruing him but they neuer submit themselues sincerely from the heart vnto him for feare doubtfulnes cause thē to abhor him so that if it were possible they wold rather wish that his Godhead were extinguished But we know that no sacrifice is acceptable to God but that which commeth of a free wil and which is offered with a glad heart VVherefore that men may worship aright it is necessarie that their cōsciences be first quieted as Dauid saith Psa. 130. 4. Mercy is with thee that thou maist be feared For God hauing giuē peace to men doth cal them louingly to him and causeth them to come gladly and with a free bold affection to worship him And hereof doth Paule gather that sentenc◠whatsoeuer is not of faith is sinne Rom. 14. 23. For seeing that God hath reconciled men to himself in his sonne Christ seeing he defendeth them by the ayde of the same his sonne that they might be without al feare and seeing hee hath layd vp their saluation in his hand and keeping Zachary hath good cause to say that by his grace we are deliuered from feare Therefore the Prophetes ascribe this as a propertie to his kingdome that men should haue a certaine peace and should enioy most quiet ioy 75. In holynes and righteousnes As God hath comprehended in two tables the rule of liuing well So Zachary doth shewe heere that wee haue then serued god according to his law whē as our life is framed to holines righteousnes For it is not to be doubted but that holines doth cōtaine those dueties of godlines which belong to the first table of the law And of this thing Plato was not ignoraunt and rigteousnes extendeth to all the dueties of charitie For God requireth nothing else of vs in the second table but that we should giue to euery man that which is his due There is added before him that the faythfull may know that it is not sufficient for them to gouerne their life wel or that they keepe their hands their feete and their whole body from all sinne before the sight of men for it behooueth them to liue to the iudgement of God who is not satisfied with an outward holines but he especially beholdeth the heart Last of all least any man thinke that he hath done his duetie when as he hath serued God for a small time Zachary saieth that they were redeemed of this condition that they should spend their whole life in endeuouring to serue God And seeing that our redemption is eternall it is our duetie neuer to forget it And seeing God adopteth vs vnto him selfe for euer our thankfulnes ought not to be trāsitorie or for a smal time to be short seeing that Christ died and rose againe for them it is conuenient that hee should be Lord both of their life and death Therfore Paule in that place which I cited a litle before commaundeth vs to lead a holy and a righteous life vntill the comming of the mightie God looking for saith he the blessed hope c. Matthew Marke Luke 1. 76. And thou babe shalt be called the Prophet of the most heigh for thou shalt goe before the face of the Lord to prepare his waies 77. And to giue knowledge of saluation vnto his people by the remission of their sinnes 78. Through the tender mercie of our God whereby the daye spring from an high hath visited vs. 79. To giue light to them that sitte in darkenesse and in the shadow of death and to guide them into the way of peace 80. And the childe grewe and waxed strong in sprit and was in the wildernesse til the day came that he should shew himselfe vnto Israel 76. And thou childe Zachary returneth againe to the commendation of the grace of Christ but he doth this as it were vnder the person of his owne sonne briefly setting forth the office of teaching for the which he was prepared and apponted And although that he could not yet discerne any prophetical giftes in the litle childe being but eight dayes old he yet turning his eies to behold the counsaile of God doth speake as of a thing perfectly knowne To be called a prophet of God is in this place taken for to be accompted and to be openly knowne The secrete calling of God was gone and passed before it onely rested that it should be made knowne vnto men what he was But because that the name of a prophet is generall therefore by the reuelation brought vnto him by the Angel he is appoynted to be the forerunner of Christ. Thou shalt goe before the face of the Lord saith he That is this office thou must vndertake that by thy preaching thou maist turn men to heare the Lord But why Iohn when he had almost ended his course denied that he was the Prophet of God it is declared in that place in Iohn And we shal hereafter see what manner of preparing of a way this is whereof Zachary here speaketh 77. To giue knowledge of saluation Zachary nowe toucheth the chiefe poynt of the Gospell in that he teacheth that the knowledge of saluatiō is put in the forgiuenes of sinnes For seeing that by nature we are born the children of wrath it followeth that by nature wee are condemned and lost and this is the cause of our damnation that we are guiltie of vnrighteousnes wherefore there is no other way whereby we may escape death except that God should reconcile vs to him selfe by not imputinge or laying our sinnes to our charge And it is easily gathered out of the words of Zachary that this is the onely righteousnes that remayneth for vs before God For wherof commeth saluation but of righteousnes And if that it be not lawful for the children of God to acknowledge any other saluatiō then through forgiuenesse of sinnes it followeth that righteousnesse cannot any other where bee sought so the righteousnesse which proude men haue forged and framed to them selues of the merites of workes is nothing else but imputation of righteousnes whilst that God freely absolueth vs from the guiltinesse of sinne Moreouer it is to bee noted that Zachary speaketh not of straungers but of the people of god whereof it followeth that not onely the beginning of righteousnes doth depend vppon forgiuenesse of sinnes but that the faythfull also
are by imputation or imputatiuely that I may so speake righteous before god euen vntil the end because that otherwise they cannot stand before his tribunal seate except that dayly they haue recourse to the free reconciliation in his grace 78. Through the tender mercie In this so great a benefit Zachary as it is requisite doth set forth the mercy of God and he was not content to call it simply the saluation which was brought vs through Christ but he saith that it came out of the tendernesse or very bowelles of Gods mercy the which is more forcible Afterwardes hee metaphorically addeth that through the great mercie of God it came to passe that the daye gaue light to them that satte in darkenes Oriens i. the day springing in this place is not a participle for in greeke it is anatole that is the coast where the sunne ariseth to the which the fall is opposed Therefore Zachary extolleth the mercy of God in this that the darkenes of death being shaken off the light of life was restored to the people of God In this maner it becommeth vs as oft as we speake of our saluation to lift vp our minds to the mercy of God It seemeth to be an allusion to the 4. chap. 2 v. of Mal where Christ is called the sunne of righteousnes hauing health vnder his winges that is carrying it in his beames For the wordes light and darknesse there are the like in Esa. 9. 2. The people that walked in darknes haue seene a great light they that dwelled in the land of the shadow of death vppon them hath the light shined And in many other places are those wordes vsed But by these wordes wee are taught that there is no light of life in the world without Christ but that al thinges are couered with the most horrible darkenes of death Therefore in an other place Esay doth testifie that this is proper to the Church alone Behold saith he darknesse shall couer the earth and grosse darknesse the people but the Lorde shall arise vpon thee and his glorye shall be seene vpon thee Chap. 60. 2. Yet it is demaunded how the Israelites satte in the shadow of death whose heartes the Lord alwayes lightned through faith I aunswere that the godly which liued vnder the law being on euery side compassed with the darknesse of death did beholde light a farre off in the comming of Christe wherewith they were refreshed least they shoulde haue ben ouerwhelmed with present death It may be also that Zachary had respect to the miserable estate of his time But generally this is true for by the comming of Christ there arose a light to all the godly which were before and also which were to come which should quicken them because he extended his life also euen to the dead To sitte signifieth as much as to lye downe therfore Esay commaundeth the Church to arise when the day shone 60. 1. 79. To guide our feete By this clause Zacharyas teacheth that the chefe perfection of all goodnesse and felicitie doth consist in Christ alone The word peace might here haue beene vsed in his proper sense and shoulde not haue beene much amisse because that the light of Christ pacifieth the mindes of men But because that amongst the Hebrewes peace doth signifie a good blessed successe of al things I doubt not but that Zachary in this place would make Christ the aucthour of all perfect blessednes least that we should seeke any thing that is good else where but that we being perswaded that through Christ we should be made perfectly and wholy blessed might rest in him alone To the same purpose belong those wordes of Isaias 60. 19. Thou shalt haue no more sunne to shine by day nor moone by night for the Lord shall be thine euerlasting light If that Zachary by the onely beholding of his sonne that was yet a childe was lead to speak so notably of the grace and power of Christ before he was borne are not they thrise foure times vnthankfull which after that he is dead risen againe and ascended into heauen that hee might sitte at the right hand of his father doe esteeme lesse honourably reuerently of Christ and they extenuate his power whose praise the holy Ghost set forth while he was yet in his mothers wombe For we must remember that which I touched before that Zachary spake not of himself but as the spirit of God gouerned his tongue 80. And the childe grâ—w Luke addeth this to conclude the history with First he declareth that Iohn was strong in the spirit whereby hee signifieth that there was a rare and vnwoonted towardnesse in the chylde which was a signe that the heauenly spirite dwelt in him yet withall he saieth that hee remained hidde as one vnknowne in the wildernesse vntill the day came that hee should shewe himselfe that is vntill the Lorde appoynted to bring him forth whereby we gather that although Iohn knew well of his calling yet hee would not attempt anye thing before the time but taryed the calling of God Math. 1. 1. The booke of the generation of Iesus Christe the sonne of Dauid the sonne of Abraham 2. Abraham begate Isaac and Isaac begate Iacob and Iacob begat Iudas and hu brethren 3. And Iudas begate Phares and Zara of Thamar and Phares begate Esrom and Esrom begat Aram 4. And Aram begate Aminadab and Aminadab begat Naassâ—n and Naassâ—n begate Salmon 5. And Salmon begat Booz of Rachab and Booz begate Obed of Ruth and Obed begat Iesse 6. And lesse begat Dauid the king and Dauid the king begat Solomon of her that was the wife of Vrias 7. And Solomon begat Roboam and Roboam begate Abia and Abia begate Asa. 8. And Asa begat Iosaphat and Iosaphat begat Ioram and Ioram begat Oziaâ— 9. And Ozlaâ— begat Ioatham and Ieatham begate Achaz and Achaz begat Ezechias 10. Ezechias begate Manasses and Manasses begat Amon and Amon begat Iosias 11. And Iosias begat Iochonias and his brethren about the time they were caried awaye to Babylon 12. And after they were caried away to Babylon Iechonias begat Salathiell and Salathiell begat Zorababell 13. And Zorobabel begat Abiud and Abiud begat Eliacim and Eliacim begat Azor. 14. And Azor begat Sadock and Sadock begat Achim and Achim begat Eliud 15. And Eliud begat Eliazar and Eliazar begat Matthan and Matthan begat Iacob 16. And Iacob begate Ioseph the husbande of Marye of whome was borne Iesus which was called Christ. 17. So al the generations from Abraham to Dauid are fourteene generations froÌ„ Dauid vntil they were caryed away into Babylon fourteene generations and after they were caryed away vnto Babylon vntil Christ fourteene generations Marke Luke 3. 23. Iesus was supposed to bee the sonne of Ioseph which was the sonne of Eli. 24. The sonne of Matthat the sonne of Lâ—ui the sonne of Mâ—lchi the sonne of Ianne the sonne of Ioseph 25. The sonne of Mattathias the sonne of Amos the sonne
reason be hidden it is necessary to honour and to worship the depth 28. They were filled with wrath They vnderstoode to what purpose those two examples tended which Christ alleaged that is that the grace of God should be trasferred to a place Therefore they took it for theyr reproach But wheras their consciences ought to be touched to the quick that their faults being corrected they might seeke remedie they are onely driuen into a madnesse So the wicked do not onely stubbornly resist the iudgementes of God but they cruelly rise against his seruants Hereby it appeareth what force these reproues haue which come from the spirite of God for they enflame their mindes with madnesse that willingly do scorne the same Further when we see the mindes of menne to be so full of poyson that they waxe madde against God so soone as they are sharpely handled we must aske the spirite of meekenesse that the same fury cary not vs into this deadly battayle VVhen Luke saieth that Christ went thorow the middes of them and so escaped their handes hee declareth that he was delyuered by God not without a great myracle from the present death By which example we are taught although our aduersaries preuaile that our life seeme to be at their pleasure yet the power of GOD shall alwayes be the conquerer to preserue vs so long as he will keepe vs in this world eyther he will binde their handes or strike their eyes with blindnes or amase their heartes and mindes Matth. 4. Marke Luke 13. And leauing Nazareth went and dwelt in Capernaum which is neere the sea in the borders of Zabulon and Nepthalim 14. That it might be fulfilled which was spoken by Isaias the Prophet saying 15. The land of Zabulon and the land of Nepthalim by the way of the sea beyond Iordan Galile of the Gentiles 16. The people which sate in darknesse sawe great light and to them that sate in the regiâ—â— and shadow of death light is risen vp   13. And leauing Nazareth I haue thought good therefore to adde this place of Matthew to the hystorie of Luke because it may be gathered that Christ to this time was accustomed to frequent the citie of Nazareth he bidding that citie farewell that hee might auoyde daunger hee went to Capernaum and the cities thereaboutes This history hath no difficultie but that Matthew seemeth to abuse the testimonie of the prophet into an other sense But if we weigh the naturall sense of the Prophet the applying of it to this present cause shal be apt and easie For Isaias after he had spoken of the most grieuous calamitie of the people that he might comfort them in sorow promiseth when the people shall be brought to the lowest ebbe presentlye delyueraunce shall followe which darkenesse being shaken off shall restore the light of lyfe The wordes are the darknesse shall not be according to the affliction that it had when at the first he touched lightly the land of ZebuloÌ„ the land of Nepthali nor afterwarde when he was more grieuous by the way of the sea beyonde Iordan in Galile of the Gentiles The people that walked in darkenesse haue seene a great light The Israelites were now oppressed with a double calamitie for first foure trybues or thereaboutes were lead into captiuitie by Theglath Pelefer Then wheÌ„ Salmanasar stroke all the kingdome of Israell there remayned a thirde plague whiche the Prophet about the end of the eight chapter saieth shal be the sharpest of all But nowe in the wordes which we haue rehearsed there followeth a mittigation because God reacheth his hande to his people death shall be easier to be borne then sicknesses were before Although saieth hee the whole people shall be blotted out yet the shining light of grace shall bring to passe that there shal be lesse darkenesse in this latter destruction then was in the double destruction of the tenne trybes Also I doubte not but that the promise ought to be extended to the whole body of the people which in shewe seemed to be in like miserable and lamentable estate For the Iewes do preposterously apply the same to the deliuerance of the citie of Ierusalem as if they lyght of lyfe had bene restored when by the flight of king Sennacherib the siege was raysed Certeinly it doth plainely appeare by the text that the Prophet had a further regard Therefore when he shall promise a general restitution of al the church it followeth that the lande of Zabulon and the lande of Nepthalim and Galile of the Gentiles were comprehended in the number of theÌ„ whose darkenesse of death were chaunged into the light of life The returne of the people from Babylon was the beginning of this light and as the morning At the length the sonne of righteousnes Christ came forth in his full brightnes and by his comming hee vtterly abolyshed the darknes of death Therefore P. to the Ep. 5. 14. admonisheth that in him was fulfilled that which euery wher is fouÌ„d in the prophets Awak thou that sleepest stand vp from the dead Now when wee knowe that the kingdom of Christ is spirituall it is necessary that the light of saluation which he bringeth and what help soeuer we receiue from him should be agreeable to the nature of the same VVherof it followeth that our soules are drowned in the darknes of eternal death vntil he lighten theÌ„ with his grace The Prophet speaketh of the ouerthrowing of a countrey but the condition of mankinde is described as in a glasse vntill it be sette at lybertie by the grace of Christ. That they that sate in darkenesse are sayd to see a great light so sodeine and so notable a chaunge dooth amplyfie the greatnesse of the diuine saluation The lower Galile was called Galile of the Gentiles not onely because it was so neere to Tyre and Sydon but because the Gentiles were there myngled amongst the Iewes especially for that Dauid had graunted certaine cities to king Hiram Matth. 4. Mar. 1. Luke 5. 18. And Iesus walking by the sea of Galile sawe two brethreÌ„ Simon which was called Peter and Andrew his brother casting a net into the sea for they were fishers 19. And he sayd vnto them follow me and I will make you fishers of men 20. And they straight way leauing the nets followed him 21. And when he was gone forth from thence hee sawe other two brethren Iames the sonne of Zebedeus and Iohn his brother in a shippe with Zebedeus their father mending their nets and he called them 22. And they without â—arying leauing the ship and their father followed him 23. So Iesus went about all Galile teaching in their Synagogue and preachinge the Gospell of the kingdome and healing euery sicknes and euery disease among the people 24. And his fame spread abroade through all Syria and they brought vnto him all sicke people that were taken with diuers diseases and grypinges and them that were possessed with deuilles and
be esteemed by the iudgement of the flesh for it doeth oft fall out that God doeth suffer them to bee miserablye afflicted whome yet hee loueth Therefore if we be miserably vexed in body let vs take heed least the bitternesse of the griefe take away the tast of the goodnesse of God but rather let this one comfort temper and mollifie all our euils assone as God taketh vs into his fauour what troubles so euer we doe suffer they doe further vs towardes saluation So it shal come to passe that our faith shall not only escape from all miseries with the victory but it shall sweetely be at rest euen in the midst of the bearing of afflictions Mathew 27. Marke 15. Luke 23. 45. Nowe from the sixte houre was there darkenesse ouer al the land vnto the ninthe houre 46. And about the ninth houre Iesus cried with a loude voyce sayinge Eli Eli lamasabacthanie that is My God my God why hast thou forsaken mee 47. And some of them that stoode there when they heard it sayde This man calleth Elias 48. And straight waye one of them ran and toke a spong filled it with vineger and putte it on a reede and gaue hym to drinke 49. Other sayde let be let vs see if Elias will come and saue him 50. Then Iesus cried againe with a loude voyce and yeelded vp the ghoast 51. And behold the vaile of the Temple was rent in twain from the toppe is the bottome and the earth did quake and the stones were clouen 52. And the graues did open themselues and many bodies of the Sainctes whiche slepte arose 53. And came out of the graues after his resurrection and went into the holy Citie and appeared vnto many 54. VVhen the Centurion they that were with him watchinge Iesus sawe the earthe quake and the thinges that were done they feared greatlye saying Truely this was the sonne of God 55. And many womenne were there beholding him a farre off which had followed Iesus from Galile ministring vnto him 56. Among whom was Marie Magdalen and Marye the mother of Iames and Ioses and the mother of Zebedeus sonnes 33. Now when the sixt houre was come darkenesse arose ouer all the lande vntill the ninth houre 34. And at the ninth houre Iesus cried with a loude voyce sayinge Eloi Eloi lamasabacthani which is by interpretation my God my God why hast thou forsaken me 35. And some of them that stoode by when they hearde it sayde Beholde he calleth Elias 36. And one ranne and filled a sponge full of vineger and putte it on a reede and gaue hym to drinke saying lette him alone lette vs see if Elias will come and take him downe 37. And Iesus cried wyth a loude voyce and gaue vppe the ghoast 38. And the vaile of the Temple was rent in twaine from the top to the bottome 39. Nowe when the Centurion whiche stoode ouer agaynste hym sawe that he thus cryinge gaue vppe the ghoast he sayde Truely this man was the Sonne of God 40. There were also women which beheld a far off among whom was Mary Magdalen and Marye the mother of Iames the lesse and of Ioses and Salome 41. VVhiche also when hee was in Galile followed him and ministred vnto him and many other womenne whiche came vp with him vnto Ierusalem 44. And it was about the sixt houre there was a darknesse ouer all the lande vntill the ninthe houre 45. And the Sunne was darkened and the vaile of the Temple rent thorough the mids 46. And Iesus cried with a loude voyce and sayd Father into thin◠handes I commend my spirite And when hee thus had sayde he gaue vp the ghoast 47. Nowe when the Centurion sawe what was done hee glorified God saying of a suretie this man was iust 48. And al the people that came togither to that sight beholding the thinges which were done smote their 〈◊〉 and returned 49. And all his acquaintaunce stoode a far off and the women that followed him from Galile beholding those things 45. Now from the sixt houre Though in the death of Christe the infirmity of the flesh for a while couered the glory of the Godhead yea the Sonne of God himself lay without forme vnder reproch and contempt and as Paul saith he was made of no reputation yet the heauenly father ceased not to adorne him with some marks and when he was at the lowest cast hee erected some tokens of the glory to come which might strengthen the mindes of the godly against the offence of the crosse So the maiesty of Christe was royally set forth by the darkning of the sun earthquake cleauing of rockes and renting of the vaile euen as if heauen and earth shoulde yeelde the worshippe due to their maker and framer But first it is demāded for what purpose the sunne was eclipsed For where the old Poets in their tragedies do faine that the light of the sun is withdrawn frō the earth where any notable offence is committed tēdeth to note the greatnes of the wrath of God this fantasie was gathered of the common sense of nature Therefore some interpreters doe think that God sent darknes in signe of detestation as if God by darkning the sunne should hide his face from the moste filthy wickednes of all Others do say that by the darknes of the visible sunne was the death of the sunne of righteousnes declared Others had rather to applye it to the making of that nation blind which followed shortly after For the Iewes reiecting Christ after he was taken from amongst them were depriued of the light of the heauenly doctrine neither was there any thing left them besides the darknes of desperation But I do rather thinke that this people because they would not see the light they were so blockishe were stirred vp by darknes to consider the wonderful counsel of God in the death of Christ. For the vnwonted alteration of the order of nature if they had not beene altogether hardned should haue earnestly moued their senses to attende to that renewing of the woorld to come In the meane while a sight full of terrour was shewed them that they myght feare before the iudgment of God And truely this was an incomparable testimony of the wrath of God that spared not his onely begotten Son neither could he otherwise be appeased then by the price of that sacrifice But where the Scribes and Priestes and a great part of the people carelesly neglected and as it were with closed eyes passed by the darkeninge of the Sunne their woonderfull madnesse shoulde make vs afraide For they must of necessitye be more blockishe then the brute beastes who being warned by such a woonder of the rigour of the heauenly iudgement ceased not their scoffing But this is the spirit of amasednesse and giddinesse wherwith God maketh the reprobate drunken after that he hath long striuen with their malice In the meane while let vs learne that after they are bewitched with the sleightes
to thee neither oughtest thou to enquire concerning thy fellow in office what shall become of him let me alone with that aske onely of thy selfe and make thy selfe ready to follow whither thou art called Not that all care for our brethren is superfluous but that it ought to haue a measure that it bee care and not curiositie which hindereth vs. Therefore let euery manne haue respect vnto his neighbours if by any meanes he bee able to draw them vnto Christ with him and not that hee maye bee stayed with theyr stumblyng blockes 23 Therefore this worde went abroad The Euangelist sheweth that there did spring an errour amongest the Disciples from the wordes of christ being euill vnderstoode that Iohn should neuer die Furthermore hee meaneth those that were present when the woordes were spoken that is the Apostles not that this worde brethren appertaineth vnto them alone but because they were as it were the first fruites of the holy vnitie And it may bee he speaketh of other beside the eleuen who were then with them By this woorde went out hee signifieth that the errour was spread heere and there which notwithstanding as it seemeth continued not long amongest them but did remaine only vntill such time as beeing illuminated with the spirite they did thinke more rightly and purely of the kingdome of Christ all grosse surmises beeing abolished But that happeneth dayly which Iohn reporteth of the Apostles neither is it any marueile for if the inward and houshold Disciples of Christe were so deceiued how much more shall they bee readie to fall who were not so familiarly taught in Christes schoole But let vs also note whence this vice proceedeth Christ teacheth vs profitablie to edifiyng and that plainely but we turne light into darkenes by our wicked inuentions which we fet from our owne reason Christ would affirme no certaine thing of Iohn but doth onely challendge to himselfe full power ouer him of life and deathe So that the doctrine was of it selfe plaine and profitable but the Disciples doe forge and imagine more then was spoken VVherefore to the end we may bee free from the like daunger let vs learne to be wise soberly But such is the wantonnesse of mans nature that it runneth headlong into vanitie with mayne force VVhereby it came to passe that euen this errour whereof the Euangelist warned in plaine wordes to beware did neuerthelesse reigne in the world For they babled that when he had commaunded them to dig him a sepulchre and had gone into the same it was founde emptie the next day Wherfore we see that there is none end of erring vnlesse we do simple imbrace that which the Lord taught refuse all other strange inuentions 24 This is that disciple Because Iohn had hytherto spoken of himselfe in the third person he expresseth now that he was the partie to the end that a witnesse which sawe it with his eyes may haue greater weight and who did well know all those thinges whereof he speaketh But least any man shoulde suspect his speech as if it were framed fauourably because he was beloued of Christ he preuenteth this obiection saying that he had passed ouer moe thinges then were written and yet hee speaketh not of all manner actions of Christe but only of such as appertained vnto his publike office Neither ought this hyperbole to seeme absurd seeing those are borne with which are commonly vsed in profane writers we must not onely consider the number of the workâ— of Christ but also the weight and greatnesse thereof is to bee weighed The diuine maiestie of Christ which swalloweth vp not onely the senses of men with the infirmities thereof but also the heauen and earth that I may so speake did shewe foorth his brightnesse wonderfully there If the Euangelist beholding the same doe crie out beeing astonied that the whole world cannot comprehend the iust narration who can marueile Againe hee is not to be reprehended if he vse a common olde â—igure to set foorth the excellencie of Christes works For we know how God applieth himselfe vnto the common maner of speech for our ignorances sake yea how he doth somtimes as it were stammer In the mean while wee must remember that which we had before that the summe which the Euangelistes haue set downe in writing is sufficient both to the institution of faith and also to giue saluation Therefore he shall be wise enough whosoeuer shall righly profite vnder these masters And surely forasmuch as they were ordained by God to be vnto vs witnesses as they did their duties faithfully so it is our part to depend wholy vpon their testimonies on the other side and to desire no more then they haue set downe Especially for asmuch as their pennes were guided by the certaine and sure prouidence of God least they shoulde leade vs with an huge heape of thinges and yet that making câ—oyse they mighte deliuer so much as he knewe was expedient who is God only wise and the only fountaine of wisedome to whome bee prayse and glory for euer and euer Amen The loue of God ouercommeth all thinges A Table of those thinges which are contained in this Gospell according to Iohn or which are expounded The former number signifieth the Chapter the latter the Verse A ABraham Abraham the father of al the whole woorld 8. 15. VVhye Abraham is called the Father of many nations 10. 16. Abraham the father of the Iewes 8. 39. Abrahams children before GOD. 8. 39. Abrahams seede 8. 33. Abraham his sonne 8. 37. 39. Abraham sawe Christe his daye 8. 56. Abraham reioyced to see Christes day 8. 8. 56. Aboue To be from aboue and not of the world 8. 23. To be or come from aboue 3. 31. 32. Adam In Adam al mankind is corrupt 3. 6. Adultery Adultery ought to be punished with death 8. 11. Adultery bringeth with it much euill 8. 11. Affection The true affection of godlines 10. 24. Affections are meant by this word feete 13. 9. Affections were voluntary in christ 12. 27. How Christ tooke vpon him mans affections 11. 33. Affections which are to bee brideled 12. 27. Afflictions Afflictions are compared in the scripture to potions 18. 3. Afflictions for Christ. 15. 28. 16 2. 2. 20. Anabapt Anabapt do feigne a straÌ„ge Christ. 1. 14. Angels Why Angels appeare cloathed in white garments 20. 12. How the Angels are said to ascend and discend vpon Christ. 1. 51. VVhy Aungelles are called powers vertues 5. 4 Antiquitie VVhat account we ought to mak of antiquitie 10. 8 Apollinaris Apollinaris his errour 1. 14 Apostle The godlines of the Apostles 20. 22. The Apostle is no greater theÌ„ he that sent him 13. 16. the Apostles had houses familyes 19. 27. The sorow of the Apostles is turned into ioy 16. 20. Arrius Arrius his wickednes 1. 1 Ascend To ascende into heauen 3. 13. B Bapt. Bapt. is not to bee esteemed according to the person of the minister 4. 2 How rightly
consisteth of two partes repentance and the preaching of grace and saluation Hee exhorteth the Iewes to conuersion because the kingdom of God is at hand that is because God will take his people into his hande to gouerne them which is the ful and perfecte felicitie Marke speaketh a little otherwise The kingdome of God is at hande Râ—pâ—nt and beleeue the Gospell yet in the same sence for hauing spoken before of restoring the kingdome of God amongst the Iewes hee exhorteth to repentaunce and faith Yet it may be demaunded sith repentance doeth depende on the Gospell whye Marke separateth the same from the doctrine of the Gospell It may be answeared two wayes For God sometime so calleth vs to repentaunce so that hee onely commaundeth that the life be chaunged to better Afterwardes he sheweth that conuersion and newnesse of life is the gifte of his spirite that we might knowe that we are not onely commaunded that which is our duetie but that there is together offered the grace and power of obedience If after this maner we take this whiche Iohn preached of repentance the meaning shall be the Lorde commaundeth you to tourne to him but because yee can not doe it by your owne industrie he promiseth the spirite of regeneration VVherfore it behooueth you to embrace this grace by faith though the faith which he requireth to be hadde in the Gospell ought not to be restrained to the gift of renouation But it belongeth especially to forgeuenesse of sinnes For Iohn ioyneth repentaunce with faith because God doeth therefore reconcile himselfe to vs that as a father he may be worshipped of vs in holinesse and righteousnesse Furthermore there is no absurditie if we saye that to beleeue the Gospell doeth signifie as muche as to embrace fre righteousnesse For this speciall relation betwene faith and remission of sinnes is often found in the scripture as when he teacheth that we are iustified by faith This place may be expounded both wayes yet let that principle remaine vnshaken that free saluation is offered vs of God that being conuerted to him we should liue to righteousnesse Therefore he promising vs mercy doeth call vs to the denial of the flesh The Epytheton is to be noted wherewith Marke adorneth the Gospell For heereby we learne that by the preaching of the same the kingdome of God is erected and established vppon the earthe neyther doeth God raigne by any other meanes amongst men VVherby it also appeareth howe miserable the condition of menne is wythout the Gospell LVKE 15. Hee was honoured of all menne Thys is namely set downe by Luke that we mighte knowe that the diuine power did presentlye from the beginning shine in Christe which driue men not as yet infected with a malitious desire of gainsaying into admiration of him Matthew Marke Luke 4.   16. And he came to Nazareth where he had been brought vppe and as his custome was went into the Synagogue on the Saboth daye and stoode vppe to reade 17. And there was deliuered vnto him the booke of the Prophet Esaias and when hee had opened the boke he fouÌ„d the place where it was wrytteÌ„ 18. The spirite of the Lord is vpâ—n me because he hath anoynted me that Iâ— should preach the Gospel to the poore hee hath sent me that I shoulde heale the broken hearted that I shâ—uld preach deliueraÌ„ce to the captiues râ—â—â—uering of sight to the blind that I shuld set at libertie theÌ„ that are brused 19. And that I should preach the acceptablâ— yeare of the Lord. 20. And hee closed vppe the booke and gaue it again to the minister and sate downe and the eyes of al that were in the Synagogue were fastened on him 21. Then hee beganne to saye vnto them This day is this scripture fulfilled in your eares 22. And all bare witnesse and wondred at the gracious words which proceeded out of his mouth and sayd Is not this Iosephes sonne 16. Hee came to Naâ—areth The Euangelistes doe stand vpon this one thing that they might shewe by what meanes Christ was made known for which purpose Luke here reporteth a thing worthy to be remeÌ„bred that is that he expounding the place of Isaiah and applying it to the present vse he turned the eyes of all menne vppon himselfe VVhen he saith that he came into the Synagogue according to the custom we hereby gather that he did not onely speake to the people in the streetes and hygh wayes but as much as hee might he obserued the vsuall order of the Church Also we see withall though the Iewes were degenerate yet in such confusion of thinges and in the estate of the Churche miserablye corrupted this good thing remayned that they read the scripture before the people that thereby they might take occasion of teaching and exhorting VVhereby it also appeareth what was the right and lawfull maner of keeping the Saboth For GOD did not therefore commaund his people to keepe holy dayes as though that he was simply pleased with their reste but rather that hee might exercise them in meditating his workes Also because the mindes of men are dimme in considering the workes of God it is necessary that they should be directed by the rule of the scripture but though Paule numbreth the Saboth amongst the shadowes of the lawe Colloss 2. 17. yet in this poynt wee haue like cause to obserue it as the Iewes hadde that the people maye come togeather to heare the word to publike prayers and to other exercises of godlynesse for the which cause the lords day came in place of the Iewish saboth Now if the times be compared it shall easily appeare out of this present place that the corruptions of the popishe hierarchy are at this day more filthy more deformed then they were amongst the Iewes vnder Annas and Cayphas For the reading of the scripture which then was vsed was not onely vnder the Pope growne out of vse but with sworde and fire was driuen out of the Churches But that which they songe in an vnknown tongue as it seemed in mockerie Christ rose vp to read not onely that his voyce might be the better heard but in signe of reuerence For this doth the maiestie of the scripture deserue that the interpreters of it shuld professe them selues to come modestlye and reuerentlye to handle the same 17. He found the place It is not to be doubted but that Christ of purpose chose this place Some thinke that it was euen offered to him by God but sith he had graunted him a free election I doe rather referre it to his iudgment that he chose this place before others Also Isaiah promiseth in that place that after the captiuitie of Babylon there should yet be some witnesses of the fauour of God which should gather the people from destruction and out of the darknes of death and should with a spirituall power restore the Church afflicted with so manye calamities But because that redeÌ„ption was to be proclaymed in the
doeth not heare their requestes but for this cause that hee might knowe what manner of people the Gadarenes were And it may be that he gaue that liberty to the deuils ouer their swine that hee mighte by that meanes punishe their offences But as no certaine cause doth appeare vnto vs so it doth behooue vs reuerently to deeme of the secret iudgement of God with godly humility to honor the same But this place doth teach vs how foolishly certeine prophane menne doe trifâ—le which imagine that diuelles are not essentiall spirites but onelye wicked affections For how can couetousnes ambition crueltie and infidelitie enter into swine Therefore wee knowe the euyll spirites as they are appoynted to destruction to be enemies of mankinde to that end that they maye cary as many headlong with them to the same destruction as they can MAR. 15. They came to Iesus VVee haue hereby a notable instruction all which feele the hand of God doe not profit as they ought that they might thereby submit themselues vnder true holynesse The Gadarenes beholding the miracle were afraid namely because the maiestie of God did shine in Christ. Thus farre they did well But that they sende him out of their coastes what could they haue doone worse then that They also were scattered the shepheard is ready which gathereth together nay God stretcheth out his armes by his own sonne that he might cary them which were ouerwhelmed with the darkenesse of death in his owne armes into heauen They had rather lose the saluation offered them then any longer abide the presence of Christ. They seeme to be offended at the losse of their swine but Luke noteth a greater cause that they were taken with a great feare and certeinly being exasperated by receiuing that losse they would els not haue required him but they would haue driuen him out more roughly But when they reuerence him as a minister of God and being afrayde doe yet desire to haue him further from them we see that they were touched with no feeling of the grace of God And certeinly though all the wicked doe reuerence God and doe bestow much time in appeasing him yet if their choice were giuen them they would conuey themselues a great way from him becuase his face is terrible to them so long as they think him to be a iudge rather then a father Hereof it commeth to passe that the doctrine of the Gospell then the which nothing can be imagined to be sweeter is in diuers places grieuous and sowre so that a great part of the world would wish it buried Yet it is true that parte of the feare ryseth through their losse So at this day while menne doe openlye and priuately account that the kingdome of Christ is against their commodities being possessed with a wicked feare of the flesh they will not taste of his grace Therefore at his comming they imagining God rather to be angry then merciful asmuch as in theÌ„ lyeth send him away to an other place And this is a token of vile blockishnesse that the losse of their hogges doth more terryfie them then the saluation of the soule doth make them ioyfull LV. 38. The man besought him The Gaderenes cannot abide him with them but the man which was delyuered from the deuill desireth that hee may lose his countrey and follow him Hereby appeareth how much difference there is betweene the knowledge of the goodnes and of the power of God because the power striking in a feare maketh men to flye from the sight of God driueth them farre away but the goodnes doth sweetely allure so that they account nothing more to be desired then to be vnited to God It is vncerteine why Christe refused to haue this man to follow him except he hoped that greater profit should aryse by his telling that so excellent and notable a benefit amongst his owne countrey men And Mar. Lu. do testifie that he did so Christ purposely coÌ„mandeth him to shew forth the work of god not his own so that he being accouÌ„ted for a true Prophet minister of God and this hee dooth that he might get credit to his doctrine For so it was meete by a litle at once to instructe that rude people which as yet knew not his godhed And though Christ is the ladder whereby we ascend to God the father yet because hee was not as yet reuealed he beginneth at the father vntill he haue a more fitte opportunitie Now this doctrine is to be added Christ in the person of one manne sheweth a token of that his grace which he extendeth to al mankinde For though we are not tormented of the deuill yet he holdeth vs bound vnto him vntil the son of God del yuer vs from his tirannye VVe wander naked rent and deformed vntill he restore vs to a sound and a perfect minde It remaineth that we testifie our thankfulnes in celebrating his grace Matth. 10. Mark 6. Luke 9. 1. And hee called his twelue disciples vnto him and gaue them power against vncleane spirits to cast them out and to heale euery sicknes and euery disease 2. Now the names of the twelue Apostles are these the first is Simon called Peter and Andrew his brother Iames the sonne of Zebedeus and Iohn his brother 3. Phillip and Bartlemew Thomas and Matthewe the Publican Iames the sonne of Alpheus Lebbeus whose surname was Thaddeus 4. Simon the Cananite and Iudas the Iscariot who also betrayed him 5. These twelue did Iesus send forth and commanded them saying goe not into the way of the Gentiles and into the citie of the Somaritanes enter yee not 6. But goe rather to the loste sheepe of the house of Israel 7. And 〈◊〉 yee goe preach saying the kingdome of heauen is at hand 8. Heale the sicke cleanse the Lepers raise vp the dead cast out the deuils freely ye haue receiued freely giue 7. And hee called y e twelue and beganne to seÌ„d them two two and gaue theÌ„ power euer vncleane spirits 1. Then called he the twelue disciples togeather and gaue them power and auctority ouer deuils and to heale diseases 2. And he sent thâ—â— to preach the kingdome of God and to â—urâ— the sicke Heere is discribed the calling of the Apostles but not suche a calling as you heard of before when the Lord minding to prepare them to their office chose them into his felowship for now they are called to the present execution of the same they are commaunded to prepare themselues to the worke commissions are giuen them and least they shoulde lacke aucthoritie they are adorned with the power of the spirit Therfore first they were chosen and prepared in hope that they should work now Christ telleth them that the houre is come when they must set their handes to the work Yet it is to be noted that he speaketh not as yet of the perpetuall Apostleship but onely of a temporall embassage wherby the mindes of men might be stirred vp wakened
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
of intemperaunce and rapine Therefore he reproueth their hypocrisie beecause they only sought to frame their liues to the eyes of men that they might get themselues the reporte and vaine fame of holynes Therefore he calleth them backe to a pure and sincere desire to liue wel Make cleane saith he first that which is within for it were a ridiculous thing to feede the eyes with outward cleannes and to drink of a cuppe foule with dregges or filthy by other means 27. You are like to whited tombes Here is an other similitude but it tendeth to the same ende For hee compareth them to tombes which the menne of the worlde doe ambitiouslye make fayre and gorgeous for themselues Therefore as the painting and pargeting of tombes draweth mennes eyes to looke vppon them when as they are full of dead carkases within so Christe saieth that hypocrites doe deceiue with the outwarde shewe because they are full of fraud and wickednesse Luke vseth other wordes as that they deceiue mennes eies as the graues which they do not often perceyue which walke ouer them yet the meaning of them both is one for vnder the pretence of feigned holynesse there laye filthynes hydden which they nourished in their heartes euen as the marble tombe beecause it maketh a fayre and pleasaunt shewe couereth the filthines of the carkases least it should offend them that passe that way VVhereby we gather that which I sayde before that Christ puld of their paynted visor that he might helpe the simple and vnlearned people whoÌ„ the Scribes through dissimulation kept in bondage vnder them For this admonition was profitable to the simple that they might the speedilyer withdraw themselues out of the iawes of the wolues Yet this doctrine containeth a generall doctrine that the children of God shoulde not so much desire to be seene as to be pure Math. 23. Mark Luk. 11. 29 VVoe be to you Scribes and Pharises hypocrites for yee builde the tombes of the Prophets garnish the sepulchres of the righteous 30 And say if wee had beene in the dayes of our fathers we woulde not haue beene partners with them in the bloud of the prophets 31. And then yee bee witnesses vnto your selues that yee are the chyldren of theÌ„ that murthered the Prophets 32 Fulfil ye also the measure of your fathers 33 O serpents the generation of vipers how should ye escape the damnation of hel 34 VVherefore beholde I sende vnto you Prophets and wise men and Scribes and of them ye shal kil and crucifie and of them shal ye scourge in your Synagogues and persecute from citye to citie 35. That vppon you may come all the righteous bloud that was shed vppon the earth from the bloud of Abell the righteous vnto the bloud of Zacharias the son of Barachias whom yee slew betweene the temple and the altar 36. Verely I saye vnto you all these things shal come vpon this generation 37 Ierusalem Ierusalem which killest the Prophetes aud stonest them which are sent to thee how often would I haue gathered thy children togeather as the hen gathereth her chickens vnder her winges and ye would not 38 Beholde your habitation shall be left vnto you desolate 39 For I say vnto you yee shall not see me henceforth till that ye say blessed is he that commeth in the name of the Lord.  47. VVoe bee to you for yâ—e builde the sepulchres of the Prophetes and your fathers killed them 48. Truely yee beare witnesse and allow the deedes of your fathers for they killed them and ye build their sepulchres 49 Therfore said the wisdome of God I will sende them Prophets and Apostles and of them they shal slay and persecute 50 That the bloud of all the prophets shed from the foundation of the worlde may be required of this generation 51 From the bloud of Abel vnto the bloud of Zacharias whiche was slaine betweene the altar and the temple verely I saye vnto you it shall be required of this generation Luke 13. 34 O Ierusalem Ierusalem which killest the Prophetes and stonest them that are sent to thee how often would I haue gathered thy children togeather as the henne gathereth her broode vnder her wings ye would not 35 Behold your house is lefte vnto you desolate and verely I tell you yee shall not see me vntill the time come that yee shall saye blessed is hee that commeth in the name of the Lord. Luke 11. 53 And as hee said these thinges vnto them the Scribes and Pharises began to vrge him sore and to prouoke him to speake of manye things 54 Laying waite for him and seekinge to catch some thinge of his mouth whereby they might accuse him 29. For you buylde the tombes Some doe wrongfully thinke that he reproued the Scribes of superstition because that they preposterouslye honoured the Prophets which are dead with sumptuous Sepulchres as the Papistes nowe doe giue the honour due to God to dead Saintes and do wickedly worshippe their images They were not at that time so blinde nor so madde wherefore Christ had another purpose The Scribes also by this dissimulation gatte themselues credit amoÌ„gst the vnlearned people and amongste all the Iewes beecause that they reuerentlye esteemed the memory of the Prophetes For when they in this manner feigned to maintain their doctrin euery man would haue thought that they had beene faithful followers and most earnest and zealous keepers of the worshippe of God Therfore it was a thing verye plausible to build the monumentes of the Prophetes for by this meanes religion was puld as it were out of darkenesse to be honoured But they meant nothing lesse then to restore the doctrine which might seeme to haue ben ouerthrown by the death of the Prophets But thogh they were straungers and most cruel enemies of the doctrine of the prophetes yet being dead they honoured them with sepulchres as if that they maintained one cause with them And this is the manner of hypocrites to honour the holy ministers of God and pure teachers after theyr death whom they could not abide in their life And this commeth not onely of common corruption which Horace noteth in these wordes of enuie we hate vertue when it is present and seeke for it when it is taken away but because the dead ashes doe not trouble them any more with sharpe and seuere rebukes they doe willingly make a vaine shew of religion in worshipping of them at whose wordes and speach they hadde beene almost mad For this dissimulation to desire to worshippe the dumbe is not much to be regarded So all the Prophetes in their tyme were contumeliously reiected and much troubled of the Iewes yea and they were oft times most cruelly slaine And the posteritie which came after them being nothing better then their fathers rather reuerenced the memory of them as in a shadow then imbraced their doctrine for that they hated that as much as their teachers For as the world because it dareth not despise God
absurditye if in prayers there be not alwaies a present consideration of all things for the keeping of a distincte order But in that after Marke which Christ sayeth that all things are possible with God tend not to this end as to set his power at controuersie wyth his vnchangeable truth and constancy but because there was no hope as it vseth to come to passe in things that are without hope of recouerie he throweth himselfe into the power of God By the word cup or pot as it is sayd other where is noted the prouidence of God which disposeth to all men a measure of the crosse and of afflictions euen as the housholder measureth out a part to euery seruant deuideth the portions amōgst the children Neuerthelesse not as I will VVe do see how Christ restraineth his affection euen at the first and bringeth himselfe quickly into order But first here it may be demanded howe his wil was free from all fault which yet agreed not with the will of God For if the will of God be the only rule of that which is good and right it followeth that all affections which do differ from the same are corrupt I do answear though this is the true right line to haue all our affections framed to the will of God yet there is a certaine shewe of some ouerthwart difference which is not faulty nor is imputed for sinne as if any man should desire to see the estate of the church quiet and flourishing if he shoulde desire to haue the children of God freed from troubles that all superstitions should be taken away the rage of the wicked repressed that they shuld not hurt Sith these things of themselues are good the faithfull may rightly desire them though the pleasure of God be otherwise who wil haue his sonne to raigne amongst enemies his children to be exercised vnder the crosse and the victory of faith and the Gospell to be made glorious wyth the contrary assaults of sathā VVhe see how the praiers may be godly which in shew do differ from the wil of God because that God wold not haue vs alwaies exactly scrupulously to search what he shall determine but he permitteth vs to search from him that which is mete for the capacity of our vnderstanding Yet the question is not throughly answeared For when it was sayd euen now that all the affectiōs of Christ were rightly ordred how doth he now correct himself for he bringeth his affection so downe into order as if he should haue been out of order Truely that patient moderation wherof I spake doeth not appeare in hys firste prayer for as much as in him lieth he refuseth denieth to execute the office of the mediator I answear there was no fault in it that the terrour of death being set before him there came withall such a darknesse that all other thinges beinge sette aside hee brake oute to that praier Neither is it necessary subtilly here to dispute whether he coulde be forgetfull of our saluation for this one thing shoulde suffice vs when he brake into this prayer for the auoiding of death he thoght not of other things which might haue stopped the same If any man will except that the first motion which shoulde haue beene brideled before it had runne out any further was not so tempered as it was meete it should I answear in the corruption of our nature there cannot be seene the heate of affections with that temperature that was in Christ but this honour must be giuen to the sonne of God that we iudge not him by our selues For al the affections of the flesh do so burne in vs that they breake out into a froward stubbernnesse or at the least they haue some dregges mixed wyth them And so Christ was mooued both with sorrow and feare that yet he kept himselfe within measure Nay as diuers partes in a song differing amongst themselues are so farre from hauing any discord that they do rather make an agreeable and a sweete harmonie so in Christe there was a notable example of a due proportion betweene the wils of God men how without contrariety repugnācie they do differ amongst themselues This place doeth euidently declare that the olde heretikes which were called the Monothelites were too folish in that they imagined Christ to be endued with one the same wil. Neither yet as he was God willed he any other thing then the father Therefore it followeth that the affections of his humane soule were distinguished from the secreat counsel of God But now if it was meete that Christ should leade his wil prisoner that he might make it subiect to the wil of god though it was so wel ordred how carefully must we kepe vnder the libertye of our affectiōs which alwaies are both caried without cōsideration hedlong and are filled with frowardnesse If that the spirite of God shoulde gouerne vs so that we would nothing but that which is agreable to reason yet we owe this obedience to God to beare with patience that our praiers are not alwaies graūted For this is the modesty of faith to graūt to god that he shuld determine otherwise then we desire This rule must be especially holden where we haue not any certaine special promisse that we aske not any thing but vnder this condition that God shoulde fulfil that which he hath determined which cannot be but by our resigning of our vowes vnto him Now it is demanded what Christ profited by praier The Apostle to the Heb. chap. 5. 7. sayth that he was heard of his feare for so that place may be expoūded and not as it is commonly red for his reuerence further that shuld not agree if Christ had simply feared death for he was not deliuered from the same VVherof it followeth that for feare of a greater euil he was driuē to pray against death For when he sawe the wrath of God set against him for that he stode at his seat of iudgement loaden with the sins of all the world it was necessary for him to fear at the bottomlesse depth of death Therfore though he sustained death yet because the sorrowes of death were losed as Pet. teacheth Act. 2. 24. in the wrastling he went away conquerour the Apostle hath good cause to say that he was heard of his feare Vnlearned men do heere rise vp and they cry out that it is a thing vnwoorthy that Christ should be afraid of being swallowed vp of death But I woulde that they shoulde answeare me what feare doe they thinke it was that wrong drops of bloud out of Christ for that mortal sweat could neuer haue come but of a fearfull vnwonted horror If any man at this day shuld sweat forth bloud that in such abundance that the drops ranne down to the ground it shuld be an incredible wonder if this shuld befall to any man for fear of death we would say that he had a faint a womannish hart They
a fire in the mids of the hal and were set down together Peter also sat downe among them 56. And a certeine maid beheld him aâ— be sate by the fire and hauinge wel looked on him said this man was also with him 57. But hee denied him saying woman I know him 〈◊〉 58. And after a litle while another maÌ„ saw him said thou art also of them but Peter said man I am not 59. And about the space of an houre after a certeine other affirmed saying verely euen this man was with him for he is also a Galilean 60. And Peter said may I knowe not what thou saiâ— And immediately while hee yet spake the cocke crew 61. Then the Lorde turned backe looked vpon Peter and Peter remembred the word of the Lorde howe hee had said vnto him before the cocke crowe then shalt deny me thrise 62. And Peter wente 〈◊〉 and wept bitterly The fall of Peter which is here set down is a notable spectacle of our infirmity Againe in his repentance there is set beefore vs an example of the goodnes and mercy of God worthy to be remembred And so the history which is reported of this one containeth doctrine common to the whole Church and that very profitable partly to teach them which stand carefully to feare partly to raise vp them that are falne with the hope of forgiuenes And here is first to be noted how vnaduisedly Peter did when he entred into the hie priestes hall It was a point of pietie to follow his maister but sith that he was warned how he shuld fal away he shuld rather lye hid in some corner least that he should cast himselfe into daunger of sinning So it doth befal oft tymes that the faithfull vnder the colour of vertue do cast themselues into temptations VVherefore let vs pray to the Lord that he would keepe vs in with the brydle of his spirit least that we going out of our calling should presentlye bee punished VVe must also pray vnto him so oft as we do enterprise to do any thing that he would not suffer vs to fainte in the midst of our labours or in the beginning of our work but that he would strengthen vs froÌ„ heauen vnto the end The feeling of our infirmity shuld be no cause to make vs slothful but it shuld restrain our rashnes from atteÌ„pting any thing aboue our calling and also to stir vs vp to praiers that God who hath giuen the gift to begin wel wold also giue the grace of perseuereÌ„ce 69. A maid came to him Here we see that there is no neede of any great conflict nor of many bands of men or deuises to ouerthrow a man for whosoeuer is not vpholden by the hand of God shall by and by fal at euery smal blast or at the noise of the falling of a leafe Certeinlye Peter had as great courage as any of vs and euen now he had shewed a strang token of a stout mind though in a preposterous boldnes yet he tarrieth not vntil he shuld be drawn before the iudgment seat of the hie priest or vntil the enemies by force shuld threten death but feared with the voice of a daÌ„sel he forth w t denieth his master And but late he seemed to him self to be a soldiour inuincible euen to death Therfore let vs remember that our forces are so far from being able to bear that they fal away at the only shadow of a battel But so the lord doth pay a iust reward for our faithlesnes wheÌ„ he vnarmeth vs weakeneth vs so that we shall be afraid of nothing after we haue cast away his feare For if the perfecte feare of god had flourished in the hart of Peter he had bene a fortres inuincible but now he being naked vnarmed feareth wheÌ„ he is yet far froÌ„ daunger 70. He denied before them al. This circuÌ„stance maketh the fault the greater that Peter was not afraid to deny his master before so great a company of witnesses And the holy Ghost wold of purpose note this that the verye light of men might encourage vs to holde the confession of fayth For if we deny Christ before weakelinges because they beeing shaken by our example doe wax faint we doe asmuch as in vs lyeth destroy so manye soules but if before the wicked contemners of God and enemyes of the Gospel we defraude Christe of the testimonye due vnto him we do make his holy name to be scorned of all men To be short as a bold and free confession dooth strengthen all the godlye and maketh all vnbeleeuers ashamed so the falling away draweth with it a publyk ruine to faith and a reproach to sound doctrine in the Church Therefore the hygher place that anye manne is in the more diligentlye hee must take heede to himself for he cannot fall from his estate but that he shal do the more harme Further the maner of denyall which is here set down doth euideÌ„tly declare that y e miserable sophisters do auail nothing by their ambiguous and shifting answeres if they bee at any time called to yeeld a reckoning of their faith Peter dooth not expresly abiure the whole doctrine of the Gospel he only denieth that he knew the manne but because that he doth indirectly burye the light of redemption offered vnder the person of Christ hee is condemned of vile and filthy treachery He had heard the Lorde say but a little beefore that confession of fayth was a sacrifice acceptable to GOD. Therefore the denial cannot be excused which defraudeth God of his lawefull worshippe and Christe of his honour Therefore lette vs learne that the leauing of the simple and free confession of faith is a defrauding him of his lawful testimony 71. An other maide saw him By Marks words it may rather be gathered that it was the same maid he doth not certeinly expresse any other besids the former yet there is no repugnaÌ„cy in it for it is probable that that which one had spoken â—lew abroade through all their mouthes so that as the first shuld speak of it to many oft so others withal came forth to coÌ„firme that iudgement and to spread it further And Iohn reporteth that the question was not demaunded the seconde time by a maide but of a multitude of men VVherby it appeareth that the speach which came froÌ„ the damsel was taken vp by the men which stood by and they assaulted Peter There is another difference betweene Mark the other three for he maketh mention of the crowing of the cock twise but the other doe say that the cock then crew when that Peter had denied the Lord thrise But the vnlosing of this knot is not hard for Marke reporteth nothing contrary to the hystory of the others but that that which they doe passe ouer in silence he deliuereth more plainly I do think when Christ saide to Peter before the cock crow that he meant such a crowing as contained many courses doubled in it For the
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
Christ did indeede execute the office of a teacher yet he vsed the hidden reuelation of the spirit and not onely the sound of the voice to make his father manyfest His meaninge is therefore that he taught the Apostles effectually but because their fayth was yet weake he promyseth vnto them greater proceedinges and that they should profit better in time to come and so he prepareth them to hope for greater grace of the spirit And although he speaketh of the Apostles we may gather a common exhortation thence that wee study to go forward dayly and that we do not think that wee haue runne so wel but that we haue yet far to go so long as we are compassed aboute with the flesh That the loue c. That is that thou maist loue them in me or that the loue wherewith thou hast loued me may spread it selfe abroade euen vnto them For the loue wherewith God loueth vs to speake properlye is no other loue saue that wherewith he hath loued his sonne from the beeginning that he might make vs also acceptable amiable vnto himself in him And certeinly as I haue sayd a litle before we are hated of God as touching our selues without Christ and he beginneth to loue vs theÌ„ when as we grow into the body of his well beloued sonne This is an vnestimable priueledge of fayth in that we know that the father loued Christ for our sakes that we might be may be partakers of the same loue continuallye But we must note this particle I in them whereby wee are taught that we are no otherwise comprehend in that loue whereof he speaketh vnlesse Christ dwel in vs. For as the father cannot behold the sonne but that he hath all his body before him together so if wee wyll haue him to beeholde vs we must be his members indeede Chap. 18. 1. VVHen Iesus had spoken these thinges he went out with his disciples ouer the brock Cedron where was a garden whereinto he entred his disciples 2. And Iudas knew the place also which betrayed him because Iesus came thither often with his disciples 3. Therefore when Iudas had receiued a band and ministers of the Priests and Pharises he came thither with lanternes and lightes and weapons 4. And seeing that Iesus knew what thinges soeuer should come vpon him hee went out and said vnto them whom seeke yee 5. They answered him Iesus of Nazareth Iesus said vnto them I am he And Iudas which betrayed him stoode with them 6. Therefore so soone as he sayde vnto them I am he they went backward and fell to the ground 1 VVhen Iesus had spoken these thinges In this hystory Iohn omitteth many thinges which are read in the other three Euangelistes and this doth he with good aduisement like as he determined to gather many thinges worthy to be remembred which they conceale Therefore let the readers borrow these thinges of the other Euangelistes which are wantinge heere Ouer the brooke Cedron In the Greeke the article is added as if the brook had his name of Cedars but it is like that it crept in through errour For there is mention made oftentimes of the valleye or brooke Kidrâ—n in the scripture The place was so called by reason of the darknes beecause the valley was hollow and therefore darke Although I doe not contend about that matter I bring that onely whiche is more like to be true wee must especially note the Euangelists purpose in shewing the place for he meant to shew that Christ went forth willingly vnto death Hee cometh into the place which he knew Iudas knew familiarly Why so saue only that he may willingly offer himself vnto the traitor his enemies Neither did vnaduisednesse or rashnesse deceiue him seeing that he knew al things before which were at hand Iohn addeth afterward that he went to mete them Therefore he died not being constrained but of his owne accord that he might be a voluÌ„tary sacrifice for without obedience our sinnes had not ben purged Furthermore he entreth into the garden not that he may hide himselfe there but that he might haue freer and more space to pray And in that he desired thrice to be deliuered from death it is not contrary to that willing obedience whereof we haue spoken For it was meete that he should wrastle with difficulties and daungers that he might at length get the victorie now hauing subdued the horrour of death he maketh haste vnto death freely and ioyfully 3. Therefore Iudas In that Iudas commeth furnished with souldiours and so great a garde in is a signe of an euill conscience which feareth alwayes for no cause It is certaine that he receiued the band of menne at the Presidents pleasure who sent also a Tribune who was a captaine of a thousand footemen For there was a garrison of soldiours alwaies in the citie for feare of sodaine tumultes and the President himselfe did alwayes carie with him a companie of soldiours which wayted vppon him whether soeuer he went the rest were the seruaunts of the priestes But Iohn nameth the Pharisies apart whose madnesse was most hotte as if they cared more religion 4. And seeing Iesus knâ—we The Euangelist setteth downe more plainely how willingly Christ went vnto death and yet he doth also shew what great power he breathed out in one voyce and woorde to the ende we may knowe that the wicked could doe no more to him then he suffered them Hee answeareth courteously that he is the same man whome they seeke and yet he throweth them downe to the ground as if it had been with a violent whirlewinde yea with a thunderbolte Therefore hee wanted no power to stay and restraine their hands if he had thought it good but he woulde obey his father by whose decree he knewe he was called to die Hence we gather how horrible and fearful Christ his voice shal be to the wicked when as he shal sitte vppon his iudgement seate to iudge the world He stode then as a lambe ready to be offred vp in sacrifice he was depriued of his maiestie then to loke to he throweth down his enemies at a sodaine with one word which were armed fre from feare and with this word he did not accuse them but doth only answer I am hee VVhat shall befall them then when hee shall come not to bee iudged of men but to be the iudge of quicke and dead not in that base and simple apparell but in his heauenly glory with his Angelles But he meant to shew some token of that force and efficacy which Isaias 11. 4. giueth to his voyce The Prophet reckeneth this amongst other powers vertues of Christ that he shall strike the earth with the rodde of hys mouth and he shal flea the wicked with the breath of his lips Paul suspendeth and deferreth the fulfilling of this prophesie vntill the ende 2. Thes. 2. 8. Yet we see the wicked fall daily with their fury and pride at the voyce of Christ.