found perfect in euery respect and pure from all sinne the aunswere is ready Christ requyreth not an exact perfection wherein is no want but onely a simple affection without dissimulation from the which the Pharises to whome Christ spake were far wide For as the scripture calleth them euill and wicked which are wholly giuen to Sathan so the sincere worshippers of God though that through the infirmitie of their flewe they be compassed about with many sinnes and do grone vnder the burden are yet called good and this is the free mercy of God which vouchsafeth so honourable a title to them which aspire to goodnes 34. O generation of Vipers In this place Christ applyeth the similitude of the tree and the fruit to his present speach that he might thereby discouer the inward and secrete malice of the Scribes and this is the cause why he standeth so much in this one kind of sinne Therefore Christ inueighed bitterly against them because they bewraied by their false slanders that which was not so euident in the rest of their life It is saith he no merueile if you vomit out euil words seeing that your heart is ful of malice let not any think the reproofe to be too hard for truely he could not haue dealt more mildly with them Other sinnes deserue sharp reprehension but where vnconstant men do depraue that which is right or seeke to colour those thinges that are naught this is a wickednesse againste the which the Lorde of right shoulde thunder more vehementlye then againste other sinnes But the purpose of Christe was as occasion serued to condemne their wicked sophistrie whiche turned light into darkenesse This place therefore teacheth howe precious trueth is to the Lorde whereof hee is so sharpe a defender reuenger And I would with that this were more diligētly considered of thē which haue a wit too ready and prompt to defend al causes and set their tong on sale to vtter al forged subtil shifts But Christ especially inueigheth against them whom either ambition or enuy or other wicked desire enforceth to speak euil and where there is nothing that their consciēce misliketh Christ also was after his maner sharper against the Pharises because they were so bewitched with a false perswasion of righteousnes that a milde admonition should haue profited but litle And certeinelye except hypocrites be sharply pricked they do disdainfully despise whatsoeuer is said How can ye speake good things I haue said before that prouerbial sentenses may not be alwaies drawn to a general rule because they only shew what commeth to passe for the most part And sometimes it commeth to passe that he which is cruel with sweete alluring words shal deceiue the simple and that the subtil shal circumuent vnder the cloake of simplicitie and that he which imagineth most wickedlye shal in tongue pretend an angellike puritie yet the cōmon vse proueth that to be true which Christ here saith of the abundance of the heart the mouth speaketh As also in an old prouerb the tongue is called the Character of the mind And certeinly though the heart of man hath secrete and hidden corners and euery man dissembleth his faultes with wonderfull shifts yet the Lorde wresteth out of al mē some cōfessiō so that they bewray with their tong their desire and inward affections Also it is to be noted to what ende Christe vseth these parables for hee vpbraideth the Pharises for that they vtter in wordes the malice which they had cōceiued inwardly Further he knowing them to be sworne and obstinate enemies he took occasion of this one cauill to laye open al their life and to discredite them with the people for their credit and authoritie was too great to deceaue and to hurt Also though good speaches doe not alwaies proceede from the inward affection of the heart but only grow as men say on the outside of the lips yet this is alwaies true euil words are witnesses of an euil heart 36. Of euery idle word they shal giue an account The argument is from the lesse to the greater For if euery idle word is to be called to an accounte how shall God spare their open blasphemies and sacrilegious reproches which they vtter against the glory of God An idle word is here takē for vnprofitable which bringeth neither edifying nor fruit This seemeth too hard to many but if we consider to what vse our tongues are made we wil graunt that they are worthy to be condemned which rashly addicte and apply them to such friuolous triflles Neither is it any smal offence to abuse the time in wastinge it about vaine matters which Paul cōmaundeth vs Col. 4. 5. carefully to redeeme And sith there is no man so spare in speaking that can so wisely moderate himselfe but that he shall break out into some idle speaches so that if God should deale with vs al according to the extremitie of the law there remained nothing for vs but despaire But because the hope of our saluation is grounded vpon this that God will not enter into iudgment with vs and that of his free mercy he wil forget our sinnes which deserue innumerable deathes we doubt not but that he blotting out the guiltines of our life will also pardon the offence of vanne speach For the scripture speaking of the iudgement of God doth not ouerthrow the forgiunes of sinnes yet let no man flatter himself hereby but let euery man diligētly endeuor to bridle his tongue First that we may speake of the holy misteries of God reuerently soberly then that we may abstain from scurrilitie vaine iestings and especially from enuious euill speaking and lastly we must giue our dilygence that our speach may be seasoned with salt Col. 4. 6. 37. By thy wordes thou shalt be iustified He applyeth the common prouerb to the present cause For I doubt not but that this saying was common in the mouthes of the people that euery man shoulde either be condemned or absolued by his own confession And Christ applieth it to a sēse somwhat differing namely that the wicked speach as it is a shew of hidden malice so it suffiseth to condemne a man And the obiection which the Papistes gather by wresting this to ouerthrow the righteousnesse of fayth is a childish fancie Man is iustified by his owne words not that the speach is the cause of righteousnes for by faith we obtaine the fauour of God that he should account vs for righteous but the pure speach purgeth vs frō being found wicked in our tongue Is it not foolishly inferred of this that men should deserue a part of righteousnes before God But this place rather strengthneth our doctrine For though Christ entreateth not of the cause of our righteousnes yet the contrarietie betweene the two words declareth what this word to iustifie signifieth It seemeth absurd to the Papistes that we say that man is iustified by faith for they expound it to be made and to be righteous in deede and
malitiously or through deceit but seeketh that plaine dealing be mutually vsed amongest all menne in euery thing wherein they haue to doe one with an other And so charitie is accounted to be the summe of the lawe I knowe that there are some which doe otherwise interpreate the woorde faith as that by the figure Synecdoche it should comprehend the whole woorshippe of God but Christe heere after his maner doeth diligently trie their holinesse by their loue to their brethren and therefore he toucheth not the first table at all And thoughe Luke putteth in the loue of God for faith yet doeth it not make against this sense for it was the purpose of Christe to shewe what the Lorde doeth especially require of vs in the lawe And it is well knowen that the lawe was deuided into two tables that he might shew first what was due to the Lorde and after what was due to menne And Luke setteth downe both partes as if Christ should say that the law did principally tende to this that wee shoulde loue God and be vprighte and mercifull towardes our neighbours Mathewe was content with the one table onely and it is no absurdity to call the dueties of charity the chiefe poyntes of the lawe sith that Paule to the Romanes 13. 18. calleth charitie it selfe the perfection of the lawe as he sayeth in another place that the lawe is fulfilled if we loue our neighbours And Christ being demanded before of the commaundements of the lawe onely rehearseth these of the seconde table If any man wold obiect that by this meanes mē shuld be preferred before God because the charitie which is done to thē is more accounted of then relygion it is easily aunswered the second Table of the lawe is not opposed here against the first but he rather proueth by the obseruation of the second whether their worship of God be true and from the heart Because that godlynes lyeth hidde within and that God is not conuersāt amongst vs to try our loue towards him and needeth not our seruice it is an easie matter for hypocrites to lye and falsly to pretend the loue of God And because the worke of brotherly charity may be seene and iudged of all men their impudency is the better reproued by them Christ therfore would not subtilly dispute in this place of the seueral partes of righteousnes or of the order of them but as the common capacity of menne could conceaue he taught simply that the law of God is then truely obserued when they behaue themselues vprightly louingly and truely towardes each others for so they doe witnesse that they doe loue and reuerence God and do shew forth a lawfull and fit testimony of sincere godlynes Not that it shall auaile to doe our duety towardes menne except that God haue his due but because it dooth necessarily follow that he should be a true worshipper of GOD which frameth hys lyfe after hys appoyntment But yet the question is not throughly aunswered for the tythes before the which Christe preferreth equitye and mercye were a part of the worshippe of God and some part of them was wont to be bestowed amongst the poore so there was a double sacrifice in thē I aunswere he doth not simply compare here the tithes with almes and faith and iudgment but the fained holynes of the Scribes with sincere and perfecte charitie For why were they so ready and willing to paye tythes but that they would please God with a small charge and trouble For they were not bent to do it throughly And therfore it might not be numbred amōgst the works of charity because that in smal matters they dissembled both with God and men 23. These thinges you should haue done It is an aunswere wherwith Christ preuenteth their quarrel For they might haue ouerthwartlye quarrelled at his speach as if he should make no accounte of that which was commaunded in the law of God Therefore he graunteth that what things soeuer God hath commaunded must be obserued and not any thinge of the same omitted but the loue of the whole law is no impediment to hinder them from obeying the chiefe poyntes VVhereof hee gathereth that they deale preposterously which busie themselues in small matters when they should rather beginne at the chiefest for the tithes were but an addition to the law Therefore Christ saieth that it was not his mind to derogate from the authoritie of the least commaundementes though he commendeth and requireth an order in the obseruation of the lawe The whole law therefore remaineth sound which cannot be broken in any poynt without the contempt of the Authour for he which hath forbidden to commit whoredome and to kill and to steale hath also condemned all concupiscence VVherby we gather that al the commaundements are so knit togither that it is not lawfull to disceuer the one from the other VVherfore it is also wrytten Curssed is he that doeth not all things that are wrytten In which wordes the whole righteousnes of the law is sanctified without exception but this regard as we saide taketh not away the difference betweene the commaundementes nor the purpose of the law whereto the true obseruers of the same doe direct their minde least they should onely play with the outward shew 24. Yee blinde guides It is a prouerbe which doth well set forth the vile scrupulositie of hypocrites in small matters For at smal sinnes they tremble as if they had rather die an hundred deathes then fall into one such transgression but in most grieuous sinnes they doe fauourablye flatter themselues and others Therefore they doe asmuch as if a man shoulde straine at a crumme of bread and swallow downe a whole loafe VVee know that a gnat is a small creature and a camell a great beast nothing therefore is more ridiculous then to straine wine or water leaste thou shouldest hurt the iawes with swallowing vp a gnat but carelesly suppe vp a camell But it is manifest that hypocrites doe dally with such toyes for when they passe by iudgment mercy faith and neglect the whole law they are very austere and sharpe in matters of no great weight And when by this meanes they would seeme to kisse Gods feete they do disdainfully spit in his face 25. Yee make cleane the outward side The Lord prosecuteth the same sentence and after this manner as in a figure he reproueth the Scribes beecause that they did only regard this to be accounted of before men For by the outward side of the platter he doth metaphorically note the outward shew As if that he should say you haue no regard of any cleannes but of that which is to the outward appearaunce euen like as if any man should diligently wipe away the filth from the outward side of the cup and should leaue the inside filthy This is a borrowed manner of speach as it appeareth by the seconde parte of the sentence where the inwarde filthines is condemned and that because they were inwardly full
offered in the heauenly oracles doeth profite vs nothing But nowe if by vnderstanding we do not perceiue what shoulde be right howe shoulde our will be able to yeelde obedience Therefore it must be granted that we are weake euery way so that the heauenly doctrine is not otherwise profitable and effectuall to vs but so farre as the Spirite doeth frame our mindes to vnderstande the same and our hearts to be subiecte to the yoake of the same and therefore that we may become sitte disciples to him it is necessary that all trust in our owne witte being cast away to aske for light from heauen and also leauing the folish opinion of free will to deliuer our selues to be gouerned by God And it is not without a cause that Paule in the first to the Corrinthians the third chapter and the eighteene verse doth commaunde menne to become foolish that they may be wise to God for the light of the spirite cannot be extinguished by a worse darknesse then by trusting to our owne witte Furthermore lette the readers obserue that the disciples hadde not the eyes of the minde opened wherewith without the helpe of God they might discerne mysteries but as they are compreheÌ„ded in the Scriptures and so was that fulfilled which was spoken in the hundreth and nineteene Psalme and eighteene verse Lighten mine eyes that I may consider the maruellous woorkes of thy lawe For God doeth not giue suche a Spirite to his childrenne as shoulde abolishe the vse his woorde but rather it should make the same frutefull VVherefore fanaticall menne doe wickedly vnder pretence of reuelations graunt themselues libertie to despice the Scripture For that which we doe reade heere of the Apostles Christ worketh daily in all his for that by his spirit he directeth them to vnderstand the Scripture but not to carye them to vaine imaginations But it is demaunded why Christe hadde rather loose his labour for the space of whole three yeres then to open their eyes presently I doe aunsweare first thoughe the fruite of the labour doeth not so speedily appeare yet it was not vnprofitable for being lightened a newe they also felte the profite of the former time For I doe take that their mindes were opened not onely that they might afterwardes be apt to learne if any thing shoulde be taught them but that they might call to memorie for their profite the doctrine hearde before in vaine Furthermore that ignorance by the space of three yeares doeth teache vs a profitable lesson that they obtained not this knowledge a newe by any other meanes then by the heauenly light Adde also that Christe in this shewed an euident token of his Godhead because that hee was not onely a minister of the outwarde voyce which should giue a sounde in the eares but by his secreate power he pearsed into the mindes and so he declareth that it belongeth to him alone which Paule denieth to the doctours of the Churche 1. Corrinthians 3. 7. yet it is to be noted that the Apostles were not so voyd and depriued of the light of vnderstanding but that they knew some few principles but because it was only a smal taste whiche they hadde this is accounted the beginning of true vnderstanding while the vaile being remooued they doe see Christe plainely in the Lawe and the Prophets 46. Hee sayde vnto them so it is wrytten By this texte is their quarrel confuted whiche doe pretende that the outwarde doctrine is but in vaine if that we haue in vs by nature no power to vnderstande the same To what ende say they shoulde the Lorde speake to the deafe But we see where the Spirite of Christe which is the inwarde maister perfourmeth his parte that the labour of the minister which teacheth is not lost For after that Christe endewed his with the Spirite of vnderstandinge they doe receiue fruite by that which he teacheth out of the Scriptures And euen amongest the reprobate thoughe the outwarde voyce vanisheth awaye as if it were deade yet notwythstandinge it maketh them inexcusable And as concerninge the woordes of Christ they are gathered of that principle It is necessary that what soeuer is wrytten shoulde be fulfilled because that God witnessed nothing by his prophets but that which hee woulde certainly bring to passe But by the same woordes wee are taughte what must be chiefly learned out of the law and the Prophets for sith Christe is the ende and soule of the lawe without him and besides him what knowledge soeuer is obtained is vaine and friuolous VVherefore as any manne shall desire to profite best by the Scripture lette him bee alwayes bente to thys poynte And nowe Christe doeth heere firste sette downe his death and resurrection and afterwardes the fruite whiche shall come to vs by them bothe For whence commeth repentaunce and forgiuenesse of sinnes but because oure olde manne is crucified with Christe Romanes 6. and the 6. verse that throughe the same wee maye arise to newnesse of life for by the sacrifice of his death our sinnes are cleansed and our filthinesse washed with bloude but righteousnesse is obtained by the resurrection Therefore hee teacheth that the cause and matter of oure saluation muste be soughte in hys death and resurrection for from thence proceedeth reconciliation with God and regeneration into a newe and spirituall life And therefore it is plainely expressed that as well forgiuenesse of sinnes as repentance caÌ„not be preached but in his name For neither can we hope for imputation of righteousnesse neither growe to the deniall of our selues and newnesse of life but so farre foorth as he is become our righteousnesse and sanctification 1. Cor. 1. 30. But because we haue entreated at large in another place of this summe of the Gospel it is better that the readers should thence seeke for any thing whiche they haue forgotten then to be burdened with repetition 47. Amongst all nations beginning first Now doeth Christ at the lengthe declare euidently that which hee had before concealed that the grace of redemption which he brought doth generally appertaine to all nations For though the calling of the Gentiles hadde beene oft foretold by the Prophets yet the same had not beene so reuealed as that the Iewes â—huld easily admit them into the hope of saluation with them Therefore vntill the resurrection Christ was not supposed to be the redeemer but of that one speciall people And then was the wall first broken downe that they which before were straungers and scattered abroade might be gathered into the sheepefolde of the Lorde Yet in the meane season least the couenaunt of God might seeme to bee in vaine Christe placeth the Iewes in the first degree commaunding that they should first beginne at Hierusalem for because that God had peculiarly adopted the stocke of Abraham it was meete that it shoulde be preferred before the rest of the worlde This is the right of the first begotten which Ieremiah assigneth vnto them 31. 9. Paule also doeth euery where
which shal come to passe 14. He shal glorifie me because he shal take of mine and show vnto you 15. Al things which the father hath are mine therefore said I vnto you he shal take of mine and shew vnto you 8. VVhen yee shall come Omittinge the diuersitie of expositions whiche the obscuritye of this place hath broughte forthe I will onelye affirme that whiche I doe thinke dooth beste of all agree with Christ his meaning Hee had promised the spirit to his disciples he commendeth the excellency of the gift now by the effect because his spirit shal not gouerne vphold and defend them alone but shal spread abroad his force farther He shal reproue the world saith he That is he shal not onely abide shut vp in you but shall spreade abroade himselfe from you through his power throughout the whole worlde Therefore hee promiseth vnto them the spirite which shall be the iudge of the world and by whome their preaching shal be so liuely and effectuall that it shal bring those into order who passing their boundes beefore throughe vnbrideled lyberty were holden with no feare or reuerence And we must note that Christ speaketh not in this place of secrete reuelations but of the power of the spirite which appeareth in the externall preaching of the Gospel and in the voice of menne For how commeth it to passe that the voice of manne pearceth the mindes doth take roote there and finallye bringeth foorth fruite making fleshy heartes of stony heartes and renewinge the menne themselues saue only because the spirit of Christ doth quicken it Otherwise it shuld be a dead letter and a vaine founde as Paul teacheth excellently 2. Cor. 3. 6. where he boasteth that he is a minister of the spirite because God wrought mightely in his doctrine The sense therefore is this when as the Apostles shal haue the spirite giuen them they shall bee furnished with celestiall and diuine power that they maye exercise authoritie and haue iurisdiction throughout the whole world This is attributed rather to the spirite then to them because they shall haue no power of their owne seeing they shal be onely ministers and instrumentes and it is the spirite alone which is in them which shall gouerne I thinke that he comprehendeth vnder this word world aswel those that should be truely conuerted vnto Christ as the reprobate and hypocrites For the spirit reproueth men two manner of wayes in the preaching of the Gospel for some are touched throughly so that they humble themselues willingly they subscribe vnto the iudgemente readily whereby they are condemned Othersome although they being conuicted cannot escape guiltinesse yet doe they not yeelde from their heart neyther doe they submit themselues vnto the authority and dominion of the spirit but rather beeinge subdued they frette inwardly and being confounded they doe not yet cease to nourish stubbernnes in their hearts Now do we see how the spirite ought to reproue the world by the Apostles to witte because GOD reuealed his iudgement in the Gospel wherewith when the consciences were smitten they beganne to feale their own mysery and the grace of God For the word Elenchein is taken in this place for to conuicte That which is contained 1. Corinth â—4 24. shall bringe no small lighte to the vnderstanding of this place where Paul saith if they prophecie all and an vnbeleeuer or an idiote doe come in he is reproued of all he is iudged of all and so the secretes of his heart are made manifest Paule intreateth in that place properly of one kinde of reprouing to wit when the Lord bringeth his elect vnto repentaunce by the Gospel yet it appeareth euidently heereby how the spirit of God doth by the sound of mans voyce compell men vnacquainted before with the yoake to acknowledge and submit themselues to his gouernment Now the question is to what end Christ said thus Some doe thinke that he noteth the cause of the hatred whereof he made mention as if he should say that the world doth hate them for this cause because the spirite shall vrge the world on the other side by them But I doe rather subscribe vnto those other who teach that Christe didde intende some other thing as I haue alreadye touched in the beeginninge For it was verye requisite that the Apostles shoulde knowe that the gyfte of the spirite which was promysed them was no small gyft Therefore the excellencie thereof is descrybed that GOD shall by this meanes erecte his iudgemente seate to iudge the whole world 9. Of sinne Now it remayneth that we see what it is to reproue of sinne Christ seemeth to make infidelytie the onely cause of sinne and that is diuersly wrested by the interpreters But as I sayd before I will not declare what euery one of them teacheth or thinketh VVe must firste of all note that the iudgement of the spirite beginneth at the declaration of sinne For this is the beginning of spiritual doctrine that menne begotten in sinne haue nothing in themselues but the matter of sinne Furthermore Christ maketh mention of infidelitie to the ende hee mighte shew what the nature of man is in it selfe For because the bond wherby he vniteth himselfe vnto vs is fayth vntil we beleeue in him wee are without him and deuided from him Therefore these words importe as much as if he should haue said when the spirit shall come he shal declare and proue that sinne reigneth in the world without me Therfore infidelitie is named in this place because it separateth vs from Christ and so bringeth to passe that there is nothing left in vs but sinne To be shorte the corruption and frowardnes of mans nature is condemned in these words least we should think that there is one drop of righteousnes in vs without Christ. 10. Of righteousnes VVe must note the course of the degrees whiche Christ setteth downe Hee saith now that the worlde must be reproued of righteousnes For doubtlesse menne shal not hunger and thriste after righteousnes yea they shal with loathsomnesse refuse whatsoeuer shall be spoken of it vnlesse they shal be touched with the feeling of sin Especially we must thus thinke of the faithfull that they cannot profitte in the Gospel vntil they shal be first humbled which cannot be vntill they come to the knowledge of their sinnes It is the proper function of the law to call the consciences vnto Gods iudgement and to wounde them with feare but the Gospel cannot be rightly preached but that it muste bring from sinne vnto righteousnes and from death to life Therefore it must needes borrow that first member of the law wherof Christ spake And heere vnderstand that righteousnes which we haue by the grace of Christ. Christ placeth that in his ascention vnto his father and that not without cause for like as as Paule testifieth Rom. 4. 24 hee rose againe for our iustification so he sitteth nowe at the right hande of the father that he may exercise whatsoeuer power
his Crosse bee went out into the place whiche is called of a Skull and in Hebrue Golgotha 18. VVhere they crucified him and two other with him the one on the one side and the other on the other and Iesus in the midle 19. And Pilate wrote also a Title and putte it vpon the Crosse and the writinge was IESVS OF NAZARETH KINGE OF THE IEVVES 20. Therfore many of the Iewes reade this Title because the place was nigh to the Citie where Iesus was crucified And it was written in Hebrue Greeke and Latin 21. Therefore the Priestes of the Iewes saide vnto Pilate write not Kinge of the Iewes but that he saide I am Kinge of the Iewes 22. Pilate answered That which I haue written I haue written 17. Hee went out into a place The circumstaunces whiche are noted in this place are of great force not onely for the certaintie of the hystorie but also to edifie our faith VVee must seeke righteousnesse in the satisfaction made by Christe Therefore to the ende he might prooue that he was a satisfaction and sacrifice for our sinnes he woulde both be caried out of the citie and also hanged vppon the tree For the sacrifices whose bloude was shedde for sinnes were woonte to be caried without the tentes accordinge to the commaundement of the lawe Exodus 29. 14. Leuiticus 4. 12. and the same law pronounceth him accurssed whosoeuer hangeth vppon the tree Deuteronomie 21. 23. Both things were fulfilled in Christe so that we may be fully assured that our sinnes are purged by the sacrifice of his death that hee was subiecte to the cursse that he might redeeme vs from the cursse of the lawe Galathians 3. 13. that he was made sinne that wee maye be in him the righteousnesse of God 2. Corrinthians 5. 21. that he was brought without the Citie that he might take away our filthinesse which was laid vpon him Hebrewes 13. 12. To the same ende tendeth that whiche followeth concerninge the theeues For as if the crueltie of the punishment were not sufficient of it selfe he is hanged betwene two theeues as if he were not some one of the number of other menne but of all other the most wicked and detestable For we must alwayes remember that the wicked hangmenne which crucified Christe did nothing but that which was decreed by the hand and councell of God For God did not lay open his sonne to their will and pleasure but he would haue him offered vppe like a sacrifice to himselfe according to his owne wil and minde And if so be it the counsell of God wanted not good reason in al those things which he would haue his sonne suffer we must well ponder both the greatnes and grieuousnes of his wrath conceiued against sinne and also the infinite greatnes of his goodnes toward vs. The guiltines of vs all could by no other meanes be purged vnlesse the sonne of God shoulde be made a sacrifice for vs. VVee see how he was driuen into an execrable place being polluted as it were with an huge heape of sinnes that hee may appeare accursed there before God and menne VVee are too dull certeinely vnlesse we see clearely in this glasse how greatly GOD abhorreth sinnes and wee are more then stonie vnlesse we tremble and quake at such a iudgement of his And whilest that on the other side GOD dooth testifie that our saluation was so deare vnto himselfe that hee spared not his onely begotten sonne what aboundaunt greatnesse of his goodnesse and grace doe we see there Therefore whosoeuer shall well weigh the cause of Christes death togeather with the fruite which wee reape thereby the doctrine of the crosse shal not be vnto them either foolishnes as to the Gretians or a stone of stumbling as to the Iewes 1. Cor. 1. 23. but rather an vnestimable token and pledge both of Gods power wisdom righteousnes and goodnes VVhen Iohn saith that the place was called Golgotha he taketh it either from the Chaldean or els from the Assyrian tong The name is deriued of Galgal that is of rowling beecause the scull is round like a ball or bowle 19. And he wrote a title The Euangelist maketh mention of a facte of Pilate worthye to bee spoken of after that hee hadde giuen sentence It was peraduenture an vsuall thing to set vppe titles when euill doers were punished that the cause of their punishment might be knowen for an example vnto all men but this is an extraordinarie thinge in Christe that the title is set ouer his head without reproche For it was Pilates intent to the ende hee might bee auenged of the Iewes by the way who with their frowardnesse had caused him vniustly to punish an innocent man to condemne the whole nation in the person of Christe Hee is so farre from defaming Christ for any fault of his owne But the prouidence of God had respecte vnto a farre higher thing which directed Pilate his stile It came not into Pilates minde to praise Christ as the authour of saluation and a Nazaret of God and the king of the elect people yet God did indite this praise of the Gospell vnto him not knowing what he shoulde wryte By the same secreate motion of the spirite came it to passe that he shoulde publish the title in three languages For it is not to be thought that this was a common vse but the Lorde declared by this preparatiue that the time was now at hand when his sonnes name should be knowen euery where 21. Therefore the priestes sayde vnto Pilate They perceiue that they were spitefully touched and therefore they desired to haue the title changed that it might onely burden Christ without defaming the nation But in the meane season they doe not dissemble with how great hatred of the truthe they were infected seeing they cannot abide the least title therof Sathan doeth alwayes so pricke forwarde his ministers that they maye endeuour either to extinguish or at least with their darknesse to choake the light of God so soone as it appeareth but a little The constancie of Pilate is to be attributed to Gods prouidence For it is to be doubted but that they assayed and tempted his minde diuerse wayes Therefore wee may know that it was holden by God that it might remaine constant Pilate yeelded not vnto the praiers of the priestes neither didde he suffer himself to be corrupted by them but God did testifie by his mouth how stable his sonnes kingdome is But and if there was greater strength and firmnesse of the kingdome of Christ shewed in Pilates writing thē that it could be shaken with the endeuours of the enemies what muste wee thinke of the testimonies of the prophetes whose handes and mouthes God hath sanctified to himselfe And also Pilate his example putteth vs in minde of our duetie that we be constant in defending the trueth The prophane manne dooth not call backe that which he wrote truely concerning Christ though vnaduisedly therefore what a shame is it
horrible 664. 48. 687. 24. whye the punishment of the VVicked is deferd 377. 6. whye the punishments of the wicked are foretolde 633. 2. the destruction of the wicked 116. 9. and 121. 12. 343. 41. 389. 7. 400. 26. and 439. 13. and 441. 14. The tormentes of the wicked perpetuall 400. 26. the causes whye a wiâ—e is to be put away 516. 9. VVil looke frewill VVhat it is to doe the wil of the father 223. 21. and 340. 48. wise menne for Astrologers and Philosophers 79. 1. how the wise men were directed to come vnto Christ 80. 1. what the wise mennes giftes doe signifie 84. 11. the papistes haue imagined that three wise men came vnto Christ. 80. 1. what true wisdome is 466. 22. how wisdome is iustified of her children 300. 35. the fountaine of wisdome from the spirite of God 102. 40. the wisdom of the righteous is their faith 14. 17. Howe farre wisdome is condemned of Christ 275. 16. from whence the faith of the woman of Chanaan was conceiued 443. 22. women bent to superstition 612. 14. The thankefulnesse of the women that followed Christ 345. word takeÌ„ for a thing or substance 29. 37 the worde taken for the will and decree of God 129. 4. the worlde is giuen to the deceits of Sathan 329. 29. the worlde subiecte to the will of God 283. 29. the worlde alwayes ready to stirre vp hys owne faultes 253. 52. the world frameth to it selfe offences that it may not follow Christ 293. 6. the world takeÌ„ for the vnbeleuers 487. 7 the world somtimes taken for the church 341. the prince of the world is sathan 329. 29. the corrupt wisdome of the world ibid. the wisdome of the worlde is accursed before God 14. 17. the peruerse iudgement of the VVorlde concerning Gods workes 19. 24. the vnthankefulnesse of the VVorlde is noted 3. 1. and 73. 10. and 159. 7. 210. 1. and 383. 3. 400. 19. the conuersion of the worlde is not to be looked for 652. 30. the contempt of the worlde is necessarye for the godly 201. 21. and 365. and 389. 4. and 468. 26. workes of supererogation of the papists 409. 10. how good woorkes are to be done 187. 2. good woorkes are of God 166. 16. good woorkes are not separated froÌ„ faith 390. 11. good woorkes are frutes of repentaunce 116. 8. the defenders of the woorkes of righteousnesse 7. 6. the ende of good woorkes is the glorye of God 165. 16. woorthipping for the bowing of the knee 250. 18. wrath for the iudgement of God 115. 7. Z ZAcharie of the stocke of the priestes 5. 5. Zacharie how iust and vnreprâ—ueable 7. 6. VVhy Zacharie was so seuerely reprooued 15. 18. Zacharies punishment of vnbelief 17. 20. Zacharies thankfulnesse 142. 64. Zacheus his repentance 550. 8. Zacheus his faith 548. the Zeale of hypocrites is fained 436. 3. euery kinde of Zeale is not to bee approoued 115. 7. and 227. 4. 255. 30. and 466. 22. and 511. 54. 512. 55. and 565. 12. and 699. 33. 713. 51. Preposterous Zeale 466. 22. 23. Vnder pretence of Zeale charitie is not to be broken 497. 15. the moderation of true Zeale 320. 8. Heere endeth the Table of the Harmonie The argument of the Gospell of Iesus Christ according as it is sette foorth by MATHEVVE MARKE and LVKE THAT we may read this Euangelicall hystorie to our profite aâ—d commoditie it shall not be litle auaileable to vnderstand the sence of this word EVANGELIVM which we call in English the GOSPEL for thereby we shall easily discerne what mooued these heauenly witnesses to câ—mmit these things to wryting and to what ende all things that they haue wrytten are to be referred For these hystories were not so named by other men but that the authours themselues did so intitle them it is manifest by Marke which sayeth in plaine woordes that he declareth the beginning of the Gospel of Iesus Christ. Moreouer the perfecte and plaine definition of the Gospell is gathered specially out of a certaine place in Paule where he sayeth that it was promised of GOD in the scriptures by the Prophets as concerning his sonne which was borne of the seede of Dauid and declared mightely to be the sonne of God through the spirit of sanctification by the rising againe of the deade First he shewâ—th that it is a testimonie of saluation offered which was promised long agoe to the fathers by continuall successe of ages wherein doeth appeare a plaine difference betweene those promises which did hold in doubt the mindes of the faithfull and those glad tidinges whereby God witnesseth that he hath now throughly perfourmed all things which before he woulde haue them to hope for Like aâ— a little after the same Paule sayeth that the iustice of God is sette foorth in the same Gospel which before was signified by the lawe and the prophets And therefore in another place the Apostle calleth it an ambassage wherin is daily declared vnto men a reconciliation which is once for all concluded betweene God the world by the death of Christ. He signifieth also that Christ is not only a pledge of all good things that euer were graunted vnto vs by God but also that in him they are fully and wholely offred vnto vs according as he sayeth elsewhere that all the promises of God are fulfilled in Christ euen so and Amen And doubtlesse that free adoption whereby â—e are made the children of God as it proceedeth from the euerlasting good wil of the father so is it opened vnto vs in that that Christe who is the onely natural sonne of God taking our flesh vpon him did chuse vs to be his brethren Neither ought we to seeke any where else but onely in the sacrifice of his death for that expâ—ation or blessing wherewith our sinnes are blotted out so that the cursse or sentence of death cannot fall vpon vs. Righteousnesse saluation and perfect felicity haue a sure foundation in his resurrection VVherfore the Gospel may be defined to be a solemne publishinge or proclamation wherein the sonne of God is declared to haue beene offred vppe in the flesh to the intent that be might renew the wicked worlde and restore menne that were dead to life Neither is it without cause called good and glad tidings since in it is comprehended the summe of our felicitye for the ende thereof iâ— that it hauing begâ—â—â— in vs the kingdome of God and hauing abolished the corruption of our flesh might bring vs being renewed through the spirite vnto the celestial and heauenly glory In which sense it is oft times called the kingdome of heauen and a reparation of a blisseful life atchieued by Christ and sometime it is called the kingdome of God As when Marke sayeth that Ioseph looked for the kingdom of God doubtlesse it is to be vnderstoode of the comminge of Messias whereby it is manifest that the name of the Gospel doeth properly pertaine to the Nowe Testament and that
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
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
sight of the people he kept him as it were in a holy sanctuarie Exod. 24. 12. It behooued Christ to be adorned with no fewer or lesse tokens of diuine grace and signes of power then Moses least the maiestie of the gospell shoulde be les then of the law for if the Lord thought that doctrine which was the minister of death woorthy of rare honour how much more honour doeth the doctrine of life deserue And if the shadowed figure of God hadde so great light then with howe perfecte brightnesse is it meete to haue his countenaunce beautified whiche appeareth in the Gospell This same was the ende of his fast for Christ abstained not from meat and drinke that hee mighte geue an instruction of temperance but that he might thereby haue the more authoritie whyle he being exempt froÌ„ the common sorte of men doeth come foorth as an Angel from heauen and not as a man from the earth For I beseeche you what maner of vertue was there in that abstinence not to eate meate whome no hunger mooued to desire the same For it is certaine and the Euangelistes doe plainly pronounce that he no otherwise bare the hunger then if hee had not bene clothed with flesh VVherefore it were a mere follye to establish a Lenten fast as they call it as an imitation of Christ. For there is no greater reason why we at this daye shoulde followe this example of Christe then had in times past the holy Prophets and other fathers vnder the lawe to imitate the fast of Moses And we knowe that this neuer came in their minde God almost for the same cause continued Eliah fasting in the mount because he was the minister that shoulde restore the lawe They faine theÌ„selues to be folowers of Christ which through the Lent do daily fast that is they so stuffe their belly at dinner that vnto supper time they easily passe the time without meat VVhat likenesse haue they with the sonne of God Greater was the sparinge of the elders but they also had no affinitie with the fast of Christ no more then the abstinence of men commeth neere to the hunger of Angels Adde also that neither Christe nor Moses did yearely keepe a solemne faste but both of them did it only once in their whole life And I woulde to God that they had onely plaide like apes with these follies But it was a wicked and a detestable scorning of Christ in that they attempted in theyr fained fasting to frame them selues after his doing It is moste vile superstition that they perswade themselues that it is a worke meritorious and to be some part of godlinesse and diuine worship But this contumely is not to be borne first against God that they obscure his notable myracle Then against Christ because they taking his glorye from him decke themselues with his spoiles Thirdly against the Gospell from the which no small credite is taken if this fast of Christ be not acknowledged to be a seale of the same God shewed a singular myracle when hee kept his sonne from the necessitie of eating and do they not in a madde boldnesse spite at God when they affecte to do the same by their owne power Christ was noted with deuine glory by this fasting And shall he be spoiled of his glory and brought in order when as all mortall menne shall make themselues his felowes This was the ende which God appoynted to Christes fast that it shoulde be a seale to the Gospell They that apply it to any other vse do they not take so much from the dignitie of the Gospell Therefore let this counterfetting cease which peruerteth the counsell of God and the whole order of his workes But of fastes in their kinde I speake not which I wish were more common amongst vs so that the same were pure for it was mete to shew for what purpose Christ fasted Also Sathan tooke occasion of hys hunger to tempte Christ as a little after shall bee shewed more at large nowe it muste bee generally seene whye God woulde haue him tempted For the woordes of Mathewe and Marke doe sounde that hee was broughte into thys combate by the determinate counsell of God which saye that hee was ledde by the spirite for thys cause into the deserte I doubte not but that God in the personne of hys Sonne woulde shewe as in a moste cleare glasse howe deadlye and importune an ennemie of mannes saluation Sathan is For whereof commeth it to passe that hee shoulde assaile Christe so sharpelye and shoulde powre oute all his forces and violence against hym at thys time whiche the Euangelistes note but because he sawe hym at the commaundemente of his father prepared for the redemption of mankinde therefore hee then resisted in the personne of Christe our saluation as hee deadly persecuteth daily the ministers of the same redemption whereof Christe was the authour But it is to bee noted wythall that the sonne of God did willinglye endure those temptations whereof it is nowe entreated and that hee striue wyth the Deuill as it were hande to hande that by his victorie he might gette vs the triumphe Therfore as ofte as Sathan assaileth vs let vs remember that his violence canne no other way be sustained and driuen backe then by opposinge thys shielde againste him as for that cause the sonne of God suffered himselfe to bee tempted that hee myghte stande betweene vs so ofte as Sathan stirreth anye exercise of temptations againste vs. Therefore when hee lâ—dde a priuate life at home wee doe not reade that hee was tempted but when hee vndertooke the office of a Redeemer then hee in the common name of hys Churche came into the combate Then if Christe was tempted as in the publike personne of all the faithfull lette vs knowe that these temptations whyche befall vnto vs are not by fortune or stirred at the pleasure of Sathan without the permission of God But that the spirite of God gouerneth these conflicts whereby oure faithe is exercised whereby is gathered a certaine hope that GOD who is the chiefe and great captaine and gouernour is not vnmindefull of vs but that hee will helpe vs in oure streightes wherein hee seeth vs ouermatched The woordes of Luke sounde somewhat otherwise That Iesus ful of the holye Ghoste retourned from Iordan in whyche woordes hee signifieth that hee was then armed with a more plentifull grace and power of the spirite that hee myghte bee the more stronge to endure suche bruntes for the spirite did not in vaine descende vppon hym in a visible shape And it is sayde before that the grace of GOD did the more shyne oute because that the cause of oure saluation so required The same Euangelist and Marke do teach that the beginning of his temptations was sooner for Sathan assaulted him forty dayes also before hys hunger but the especiall and moste notable conflictes are here declared that we may knowe that sathan being ouercome in many conflictes did more sharply inuade
Church or the second state of the Church as it then began to arise by the preaching of the Gospell So in Luke 7. 28. Christ accounteth him that is least in the kingdome of GOD greater then Iohn the reason of the speache is because God restoring the world by the hand of his sonne framed his kingdome perfectly Therefore Christe will not that any teachers be admitted into his churche after the same be renewed but suche as are faithfull interpreaters of the lawe and wil endeuour to keepe the doctrine of the same sounde But it is demaunded whether the ceremonies were accounted amongst the commandements of God which are not required now to be obserued I answere the purpose and the end of the lawgeuer is to be considered For God commaunded the ceremonies that the outwarde vse of them mighte be temporall and the signification eternall hee breaketh not the ceremonies that holdeth the effecte of them and omitteth the shadowe Nowe sith Christe banisheth them out of his kingdome which accustome menne to the contempte of his lawe their beastlinesse is monstrous that are not ashamed wyth sacrilegious indulgence to remit that which God doth so seuerely require and vnder pretence of a veniall sinne to beat downe the righteousnesse of the law Againe that title is to be noted which he geueth to good and holy teachers that is to such as exhort men not only in words but especially in example of life to keepe the lawe Matth. 5. Marke Luke 20. For I saye vnto you excepte your ryghteousnesse exceede the righteousnesse of the Scribes Pharises yee shall not enter into the kingdome of heauen 21. Yee haue heard that it was sayde to them of the old time Thou shalt not kill for whosoeuer killeth shal be culpable of iudgment 22. But I saye vnto you whosoeuer is angrye with his brother vnaduisedlye shall be culpable of iudgement And whosoeuer saith to his brother Racha shal be worthy to be punished by the councel and whosoeuer shall say Foole shal be worthy to be punished with hell fire   20. Except your righteousnes exceede He reprehendeth the Scribes which endeuoured to charge the doctrine of the Gospell as though it were the ouerthrow of the law Hee disputeth not this matter but onely dooth shewe briefly that they haue nothing lesse in their mindes then the zeale of the lawe as if he should haue sayde they pretend that they hate mee because they woulde not breake the lawe but it appeareth by their lyfe how coldly they esteeme the law nay how securely they scorne at God while that with a painted and faigned righteousnesse they beare vp theÌ„selues amongst men This is the iudgement of most of the interpreters But see if hee doe not rather reproue the corrupt kind of teaching which the Scribes and Pharises vsed in teaching the people For when as they restrayned the lawe of GOD onely to outward dueties they framed their disciples as Apes to hypocrisie And I speake not against it that they lyued as wickedly nay worse then they taught Therefore I do willingly ioyne theyr glory of false righteousnesse with their wicked docctrine yet it dooth easily appeare by those wordes that followe what it is that Christ doth especially inueigh against in this sentence where as he purging the lawe from their wicked commentes doth restore the same to his former puritie In summe that which was wickedly obiected as we haue sayde against him he forcibly returneth backe vpon themselues Behold said he how perfect and apt interpreters of the lawe they are for they doe frame a righteousnesse which shall shutte the gate of heauen against the followers of it It must be remembred that we said otherwhere that for the amplifying of the matter the Pharises are ioyned to the Scribes because that secte had got the reporte of holynes to themselues before all others Though they are deceyued that thinke they are so called of a separation as menne separate from the common sorte of men they challenged a degree proper to themselues For they were called Pherusâ—im that is interpreters because that they not contente with the simple letter professed that they hadde the kaye to gather the secrete vnderstanding whereof their greate heape of mixed inuentions sprange when as they drawing the maistership to themselues with a wicked pleasure and like boldnes they durst intrude their own inuentions in steede of the scripture 21. You haue heard what was sayde This sentence and others following doth agree with that that goeth before For Christ dooth more at large shew in their kindes how ouerthwartly they doe wrest the law so that their righteousnes is nothing els but drosse But they are deceiued that thought that this was the reformation of the law and that Christe extolled his disciples into a higher degree of perfection then Moses euer could bring his grosse and carnall people vnto which was hardly fitte to learne the first elementes So went the opinion the beginning of righteousnes was in tymes paste delyuered in the lawe but that the perfection is taught in the Gospell But Christe meant nothing lesse then to chaunge or alter anye thing in the commaundementes For God hath therein once established a perfecte rule of lyfe whereof he will neuer repent But beecause that the lawe was corrupted with adulterous commentes and was wrested into a prophane sense Christ delyuereth the same from such corruptions and sheweth the right vnderstanding of it from the whiche the Iewes were fallen away And the doctrine of the law doth not onely beginne but also perfourmeth an vpright lyfe as maye be gathered out of this one Chapter in that it requireth a perfect loue of God and our neighbour so that he that is endued with such a loue wanteth nothing of the chiefe perfection Therefore the law by the commaundements of good lyfe leadeth men to the marke of righteousnesse Therefore Paule accounteth it weake not in respect of it selfe but in respect of our flesh For if the lawe did onelye giue an entraunce to true and perfect righteousnesse then was Moses protestation in vaine I take heauen and earth to recorde this day against you that I haue sette before thee the waye of lyfe death Againe now O Israel what doth the Lord thy God require of thee but that thou shouldest wholly cleaue vnto him This promise were also in vaine and to no purpose hee that doth these thinges shall liue in them And it euidentlye appeareth out of other places of scripture that Christ meant not to alter any thing in the commaundementes For he commaundeth them that woulde through their good workes enter into lyfe to obserue nothing but the commaundements of the lawe and neyther hee nor his Apostles doe giue anye other preceptes of godly and holy lyfe And truely they doe great iniurie to God the aucthour of the law which imagine that hee did onelye frame the eyes handes and feete to a feigned shewe of good workes and that onely the
shall be ashamed of me of my woordes among this adulterous sinful generation of him shall the sonne of man be ashamed also when hee commeth in the glory of his father with the holy Angels 26. For who soeuer shal be ashamed of me of my words of him shal the sonne of man be ashamed when he shal come in his glory and in the glory of the father and of the holy angels Luke 12. 8. Also I say vnto you who soeuer shall confesse me before men him shall the Sonne of man confesse also before the Angels of God 9. But he that shal deny me before men shal be denied before the Angels of God In the same Chapter 51. Thinke ye that I am come to giue peace on earth I tell you nay but rather debate 52. For froÌ„ henceforth ther shal be â— in one house deuided three against two two against three 53. The father shal be deuided against the son the son against the father the mother agaist the daughter the daughter agaiÌ„st the mother the mother in law agaiÌ„st her daughter in law the daughter in law against her mother in law 32. VVho soeuer therefore He applieth that nowe to the present purpose whiche he spake before of the contempt of death because we must striue against the horrour of death least it drawe vs from a free confession of faith which God doeth straightly require and the worlde can not beare it Therefore for this ende it becommeth the disciples of Christ to be alwaies stronge and couragious that they may be alwaies ready for Martyrdome Further though the confession of Christ is neglected as a light matter of the greater part of men yet here it is accounted and woorthily as an especial worship of God and a singular exercise of godlinesse For if earthly kings for the greater defence of their glory encrease of their richesse do call their subiectes to armes why shoulde not the faithfull defend the glory of their heauenly king at least with their toung VVherefore it is certaine that they doe quenche faith as muche as in them lieth which suppresse the same inwardly as though the outward profession of it were but vaine For Christ doeth not in vaine call vs heere his witnesses by whose mouth his name should be renowmed in the worlde I say the will of Christ is that the profession of his name should be opposed against all false religions Because it is an odious thing he teacheth vs that no mannes faith should lie choaked in the heart but that it should openly shew it selfe before men VVho soeuer auoideth it and holdeth his peace doeth not he by dalying with the sonne of God banishe himselfe out of the housholde of God There is required of the teachers a more notable confession of faith then of priuate men Then because all menne are not endued with like measure of faith as euery man doeth more excell wyth the gifts of the holy Ghost so ought he to goe before in his example Yet there is not one of the faithfull which the Sonne of God wil not haue to be a witnesse But where when howe oft howe and howe farre our faith is to be professed it is hard to sette downe a certaine lawe but the occasion is to be considered that none of vs doe fail in his duetie in time And we must aske also of the Lord the spirite of wisedome and boldnesse by whose direction we may knowe what is conuenient and that we may boldly execute that which is certainly committed vnto vs. Him will I confesse There is added a promisse which in this behalf should kindle our zeale The Antitheses are to be noted for if we compare our selues with the Sonne of God howe vile a thing is it to denie him our testimonie when he offereth his againe to vs as in steade of recompence If we compare men mortall and of no estimation with God and Angelles and all the heauenly glory howe much more excellent is that whiche he promiseth then that which he requireth For although men be vnfaithful and peruerse yet Christ esteemeth as much of it that we giue testimonie to them as if it were the companie of God and Angels Therefore to amplifie it it is sayde by Marke and Luke In this adulterous generation least we shoulde thinke that we lost our labour because the hearers are not meete for it Further if the promisse mooue not any man sufficiently there followeth a horrible threatning when Christe shall appeare to iudge the worlde he will deny all them which vnfaithfully haue denied him before men Nowe let the enemies of the crosse goe and please themselues with their owne dissimulation when as Christ shall blot them out of the boke of life For who shall God acknowledge in the last day as children but them which are offeâ—ed to him by Christe And he declareth that he himselfe will be a witnesse against them that they shall not falsly thruste in themselues That which is sayd that Christe shall come in the glory of his Father and of the Angels is thus muche in sence his diuine glory shall then be shewed openly And the Angels as they doe nowe compasse the throane of God so shall they attend vppon him to adorne his maiestie The place out of the 12. of Luke answeareth to the text of Mathew But that which we set down out of the 9. chapter and out of Marke semeth to be spoken at an other time but because there is no difference in the doctrine I thought good to ioyne them togâ—ther LVKE 51. Thinke yee that I am come That which Christ required euen nowe of his disciples euery one of vs might performe for himselfe without any businesse if all the worlde with one consent woulde subscribe to the doctrine of the Gospel But because the greater part is not only against it but doeth also sharply resist it we cannot confesse Christe without the variance and hatred of many Therefore Christe admonisheth his disciples that they shoulde prepare themselues to the battell for of necessitie they must fight for the testimonie of the truthe And so hee preuenteth a double offence which otherwise might haue troubled their weake minds not a little Sith the Prophets promised peace and a quiet state vnder the kingdome of Christ what should the disciples else hope for then to haue all things quiet whether soeuer they should come Now when Christe is called our peace and the Gospell reconcileth vs to God it followeth that there shoulde be also brotherly concorde amongst vs. Therefore to haue strifes and contentions kindled in the worlde where the Gospell is preached seemeth not to agree with the prophesies of the Prophets much lesse with the office of Christ and nature of the Gospell But that peace which the Prophets commend because it is ioyned with faith flourisheth not but amongst the true worshippers of God and in godly consciences and it belongeth not to the vnbeleuers thoughe it be
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
and passed by on the other side 33 Then a certeine Samaritan as he iourneied came neere vnto him and when he saw him he had compassion on him 34. And went to him and bound vp his woundes and powred in oyle and wine and putte him on his own beast brought him to an inne and made prouision for him 35 And on the morowe when he departed hee tooke out two pence and gaue them to the host said vnto him take care of him and whatsoeuer thou spendest more when I come againe I wil recompence thee 36. VVhich now of these three thinkest thou was neighbour vnto him y t fel amōg the theeues 37. And he said he that shewed mercy on him thē said Iesus to him goe and doe thou likewise Though those thinges which Matthew in the 22. chapter and Marke in the 12. doe reporte haue onely something in them like to this hystory and be not one yet I haue chosen to set it down in this place because that when Matthew and Marke doe say that this was the last question wherewith the Lord was tempted Luke maketh no mention of that matter And he seemeth to omit it of purpose because that he hadde reported it other where Yet I doe not saye that it is one and the same hystory for Luke hath some thinges diuerse from the other two They all agree in this that a Scribe moued this question to tempt Christe But hee whom Matthew and Mark do make report of at the length departeth well affected for he yeeldeth to Christes aunswere and sheweth a token of a mild spirit apt to be taught Note also that Christ likewise saith that he is not far from the kingdome of heauen But Luke bringeth in an obstinate man swelled with pride in whome there appeareth no token of repentaunce And it may be sayde without absurditie that this question of the true righteousnesse and obseruation of the lawe and of the rule of good lyfe was ofte moued to Christ. But whether Luke reporteth this in an other place or whether he pretermitted that other question because that former history was sufficiēt in respect of the doctrine the likenesse of the doctrine seemeth to require that I should confer the three Euangelists together Now it must bee considered what occasion moued this Scribe to aske this question of Christ which was because he was an interpreter of the law and was offended at the doctrine of the Gospel because he thought that the authoritie of Moses was thereby diminished But hee did it not so much of zeale to the law as that hee tooke it disdainefully that hys maister should lose any honour Therefore hee demaundeth of Christe whether he would professe any thing more perfecte then the lawe For though hee vttereth not this in wordes yet his captious question tendeth to this to bring Christ to be hated of the people Further Mathew and Marke doe not attribute this subtiltie to one man onely but they do teach that the matter was done by agreement and that one was chosen out of the whole company who seemed to excell the reste in witte and learning Luke also doth somewhat differ from Matthewe and Marke in the manner of mouing the question For in him the Scribe demaundeth what men should doe to attaine eternall life and in the other two what is the greatest commaundement in the law Ye◠it is to one end for hee assaulteth Christ subtilly so that if hee could draw any thing out of hys mouth that differed from the law he might shake him vp as an Apostata and an aucthour of wicked backsliding LV. 26. VVhat is written in the law He heareth another maner of aunswere of Christ then he looked for And Christe shewed no other rule of a holy righteous life thē that which was deliuered in the law of Moses because that the chiefe perfection of righteousnesse is contayned vnder the perfect loue of God and of our neighbours Yet it muste be noted that Christ spake here of the meanes to obtaine saluation according to the question that was moued to him For he doth not plainely teach here as he doth otherwhere how men shoulde come to eternall lyfe but how they shoulde liue that they might be accounted righteous before God It is euident that the law teacheth men howe they shoulde frame theyr lyfe to purchase their owne saluation before God But that the law can do nothing but condemn and is therfore called the doctrine of death and is saide to encrease transgressions Rom. 7. 13. the fault is not in the doctrine but in vs because it is impossible for vs to performe that which he commaundeth Therefore though no manne is iustified by the law yet the law it selfe containeth the chiefe righteousnesse for it doth not deceitfully promise saluation to them that follow the same if any man doth fullye obserue whatsoeuer it commaundeth Neyther should this manner of teaching seeme absurd to vs that God should first require a righteousnes of workes and shoulde after offer it freelye without good workes because it is necessarye for men to acknowledge theyr owne iust damnation that they might be driuen to flye to the mercy of God Therfore Paule dooth compare both the righteousnesses togeather Rom. 10. 5. that we might know that God iustifieth vs freelye beecause we haue no righteousnesse of our owne But Christ applyed himselfe in this aunswere to the Lawyer and had respect to the manner of the question mooued For he demaunded not whence they should seeke their saluation but by what works it should be attained MAT. 38. Thou shalt loue the Lorde Marke setteth downe a preface and saieth that the God of Israel is the only Lord. In which words GOD would sette forth the authority of the law two wayes For this should be both a sharpe spurre to stirre vs vp to worship God while wee are certeinly perswaded that we worshippe the true maker of heauen earth for doubting dooth naturallye make vs slouthfull and it dooth sweetely allure vs to loue him because that hee adopteth vs of hys free grace to be his people Therefore least the Iewes should be afrayde as it commonly vseth to be in thinges that are doubtfull they heare that the true and onely GOD prescribeth them this rule for them to liue by And least that distrust should draw them backe God commeth to them familiarly and commendeth his free couenaunt vnto them Yet notwithstanding it is not to be doubted but that God would make himselfe known from all Idolles least the Iewes should be drawne away but shuld keepe themselues in the true worshyppe of him alone But nowe if no vncerteinety canne hynder the miserable Idolaters from following their loue with a madde heate what excuse shall the hearers of the Law haue if they become slouthfull when God hath reuealed himselfe vnto them That then which followeth is a briefe summe of the lawe which Moses also setteth downe For when as the lawe was deuided into Tables of the
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
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
the Hebrewes Furthermore this is an excellent commendation of the Gospel in that it ministreth vnto vs eternall life As Paule doth testifie that it is the power of God vnto saluation vnto euery one which beleeueth The law truly conteineth life but because it denounceth the giltinesse of eternal death vnto the transgressors it can do no other thing but kill Life is offered vs in the Gospel after a farre other sort namely whilest that God doth reconcile himselfe vnto vs freely in not imputing our sinnes And Peter speaketh no common thing here concerning Christ when as hee saith that he hath the wordes of eternall life but he ascribeth this vnto him as proper to him whereupon followeth that second thing which I touched of late so soone as we are once departed from Christ there remayneth nothing euery where saue death VVherfore there remaineth certaine destruction for all those who being not content to haue him to be their master doe flie away vnto mens inuentions 69 And wee haue beleeued The verbes are of the preterperfecttence but they may be resolued into the presentence but this doth not muche belong vnto the sense Furthermore Peter doth briefly comprehend the summe of faith in these wordes But it seemeth that this confession doth but a little appeartaine vnto the present matter for the question was moued concerning the eating of Christ his flesh I aunswere although the twelue did not by and by comprehend whatsoeuer Christe taught yet is it sufficient that according to their smal measure of â—â—th they confesse him to be the authour of saluation and doe submit themselues vnto him in all thinges The worde beleeued is placed in the former place because the obedience of faith is the beginning of true vnderstanding yea faith it selfe is indeed the eye of the minde But immediatly after it added knowledge which distinguisheth faith from erronious and false opinions For the Turkes the Iewes and the Papists do beleeue but they know nothing ne yet vnderstand any thing But knowledge is annexed vnto faith because we know certainely and vndoubtedly the truth of God not as humane sciences are apprehended but whilest that the spirit sealeth it in our heartes 70 Iesus answered them Seeing that Christ answereth them all wee gather hereby that they spake all by the mouth of Peter Furthermore Christ doth in this place furnish and arme the eleuen Apostles against y â— new offence which was now at hand This had been a greeuous engine of Satan to shake their faith seeing they were brought vnto so smal a number but the fall of Iudas might haue vtterly discouraged them For seeing that Christ had chosen that holy number who woulde haue thought that there coulde any thing bee taken away from the integritie thereof Therefore this admonition is as much as if he shoulde haue saide You are only twelue left of a great company If the vnbeliefe of many hath not made your faith to quaile prepare your selues vnto a newe combate for this bande though it be but a small one shall yet be lesse by one man In that Christ saith that he chose twelue it is not referred vnto the eternall counsell of God for doubtlesse it cannot bee that any of those should fall away who are predestinate vnto life but seeing that they were chosen vnto the office of the Apostleship it was meete that they should excell others in godlinesse and holinesse of life Therefore he put chosen in steede of excellent and those wich were separated from the common sort Is a diuell It is questionles that his meaning was to make Iudas most detestable by this name For they are deceiued that do extenuate the crueltie of the worde and truly we can not sufficiently detest those that doe disalow so holy an office Those teachers are called angels who doe execute their embassage well Therfore he is worthily counted a Diuell who being admitted into such an honorable order doth degenerate through his vnfaithfulnesse and wickednes There is also another reason why God doeth suffer vs to vse more libertie against the reprobate and wicked ministers of Satan then against any other of the common sort of men VVherefore if a diuelish furie doth driue them and mooue them who were chosen to be pastors that they become like vnto bruite beastes and monsters the dignitie of the order ought to be so farre from waxing vile because of this that it may rather bee commended vnto vs seeing that such cruell reuenge doth follow the profanation thereof 71 And he spake of Iudas Although Iudas his owne conscience did accuse him yet doe we not reade that hee was moued so dull are hypocrites that they doe not feele their wounds and their faces are so harde before men that they doe not doubt to preferre them selues before the verie best Chap. 7 1 ANd after these things Iesus walked in Galilee for he would not walke in Iudea because the Iewes sought to kill him 2 And an holy day of the Iewes was at hand the fastening of the Tabernacles 3 Therefore his brethern said vnto him Goe hence and goe into Iurie that thy disciples may also see thy workes which thou doest 4 For no man doth any thing in secrete and he himselfe seeketh to be knowen if thou doest these thinges shew thy selfe vnto the worlde 5 For neither did his brethren beleeue in him 6 Therefore Iesus said vnto them my time is not yet come but your time is alwayes readie 7 The worlde cannot hate you but me it hateth because I testifie of it that the works thereof are euill 8 Goe you vp vnto this feast I goe not vp yet vnto this feast because my time is not yet fulfilled 1 And he walked The Euangelist as it seemeth doth not set downe the whole historie in order but doth gather out of diuers times suche thinges as were worthie to be remembred He saith here that Iesus was conuersant for a time in Galilee because he had no safe abiding place amongest the Iewes If any man doe thinke it an absurd thing y t Christ sought lurking places who was able with his becke to breake and make voyde all the endeuours of his enemies we may easily answere namely that being mindful of the person which was giuen him by his father he would keepe himselfe within the boundes of man For hauing taken vpon him the person of maÌ„ he abased himself vntil such time as his father should lift him vp Therefore he escheweth danger after the maner of men If any man obiect seeing that he knewe that the time of his death was appointed before there was no cause why he shoulde flie that former answere doth also agree with this fitly For he behaued him selfe as a man subiect to perils wherefore he ought not to burst in in to the middest of daungers It is not for vs to marke in entring into daungers what God hath determined with himself concerning vs but what hee commaundeth and prescribeth what our duetie
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
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
the matter was handled in the presence of the iudges he smiteth the partie arraigned who was found guilty in nothing VVherfore it is no maruell if Christes doctrine be condemned in such a barbarous sessions out of which not onely all equitie is banished but also all humanitie and shame 23. If I haue euill spoken That is if I haue offended accuse me that when I haue answeared for my selfe I may be punished according to my offence For this is no lawfull kinde of dealing but it is meete that there be a farre other order and other maner of modestie vsed in iudgements Therefore Christe complaineth that hee had great iniurie done him if hee haue not offended if so be it that he hath offended yet was he to deale lawfully and not violently But Christe seemeth in this place not to obserue that which he commaunded his to doe else where Mathewe 5. 39. For he turned not the right cheeke vnto him that hadde smitten him vppon the left I answer that it is not alwayes required in Christian patience that hee that is beaten shoulde putte vppe iniurie wythout making any more a doe but first that he suffer the same with a contented minde and secondly that not thinking of any reuenge he endeuour rather to ouercome euill wyth good The spirite of Sathan enforceth the wicked already to doe more harme then is meete although no man prouoke them Therefore they expounde the wordes of Christ absurdly who wrest them vnto that parte as if hee commanded to pricke forward those men with newe prickes who are too desirous to doe harme For his onely meaninge is this that euery one of vs ought rather to be ready to suffer the seconde iniurie then to recompence and repaye the first VVherefore thereâ—s no cause why a Christian man being vniustly hurt may not complaine yet so that his minde be free from wrathe and his handes cleane from reuenge 24. And Annas had sent This sentence is to be red by a perynthesis For because hee hadde sayde that Christe was brought vnto Annas hys house and so hadde prosecuted his narration as if the councell meeting of the priestes had beene holden there he sayeth nowe that he was caryed vnto the high priestes house And because the tence of the verbe deceiued many I had rather put it in the preterpluperfectence had sent 25. And Simon Peter stoode and warmed himselfe therefore they sayde vnto him Art not thou also one of his disciples He denied and sayd I am not 26. One of the seruaunts of the high priest who was cosen to him whose eare Peter cut off sayeth Did not I see thee in the garden with him 27. Therefore Peter denied againe and immediatly the cocke crewe 25. Hee denied Thys is horrible blockishnesse of Peter who is not only not touched wyth repentaunce when hee hathe denied hys maister once but hee hardneth hymselfe wyth very libertie to sin If euery man hadde asked him one after another hee woulde not haue beene afrayed to denie him a thousande times Behold whether Sathan throweth miserable men headlonge after that hee hath throwen them downe from their constancie of minde VVee must also note the circumstance which the other Euangelistes doe expresse to witte that vsing cursing hee did testifie that hee knewe not Christe So doeth it befal many daily at the first their fall shall not be greate afterwarde they shall accustome them selues to offende after that the conscience shall be brought on sleepe at length he that hath accustomed himselfe to contemne God shall thinke that nothinge is vnlawfull for him but hee shall venture euen vppon the very vtmost thinges VVherefore there is nothinge better for a man then to take heed to himselfe in time that hee which is tempted of Sathan doe not beare with himselfe euen in the very least poynte whilest hee is sounde as yet 27. Immediately the cocke crewe The Euangeliste maketh mention of the crowing of the cocke to the ende we may knowe that Peter was admonished by God at the very instant Therefore the other Euangelistes say that he remembred the Lordes wordes Although Luke doeth declare that he was not mooued with the crowing of the cocke onely vntill Christe behelde him So who soeuer is once begun to fal through the motion and perswasion of Sathan he shal be reclaimed by no voyce no signe no admonition vntil the Lord himselfe doe beholde him 28. Therefore they bringe Iesus from Caiphas into the common hall and they themselues entered not into the common hal that they might not be defiled but that they might eate the Passeouer 29. Therefore Pilate went out vnto them and sayde VVhat accusation doe yee bringe against this man 30. They answeared and sayde vnto him If he were not an euill door wee woulde not haue deliuered him vnto thee 31. Therefore Pilate sayde vnto them Take yee him and iudge him accordinge to your owne lawe Therefore the Iewes sayde vnto him It is not lawfull for vs to put any manne to death 32. That the woorde of Iesus might be fulfilled which he had spoken signifying what death he should die 28. Therefore they brought Iesus This examination whereof the Euangelist speaketh was had before day Neuerthelesse it is not to be doubted but that they had their fannes euery where in the Citie wherwith they did sette the people on fire So that the furie of the people was enflamed of suche a sodaine as they did all with one consent desire to haue Christ put to death The priestes did examine him not because they had power to giue iudgement but that they might deliuer him to the iudge being oppressed with their preiudice as if they had already knowen inough of him The Romanes did call as well the Presidents house as the iudgement seate where iudgement was giuen Pretorium or the common hall That they might not be defiled Their religion is to be approoued in this that they abstaine from all pollution that being pure accordinge to the prescript of the lawe they may eate the Lordes Passeouer but there are two faults and that both of them too grosse First in that they do not thinke that they had more pollution wythin then they coulde catche by goinge into any place howe prophane soeuer it was and secondly in that being ouer precise in small matters they neglecte that which is the chiefest To those whiche are polluted and vncleane sayeth Paule in the Epistle to Titus the first chapter and the fifteene verse nothinge is cleane because their mindes are vncleane But these hypocrites who beinge full of malice ambition deceite crueltie couetousnesse did almoste infecte bothe heauen and earth wyth their stinke are onely afrayde of externall pollutions Therefore this mockage is vntollerable in that they goe aboute to please GOD so they bee not polluted wyth touchinge anye vncleane thyng forgetting the true puritie There is an other vice in hypocrisie that omitteth carelesly the chiefest thinges whilest that it obserueth the ceremonies carefully For
GOD did not commaunde the Iewes to obserue these rites whyche are contained in the lawe to any other end saue onely that they mighte accustome themselues to loue and desire true holinesse Moreouer they were neuer forbidden any where in the lawe to enter into a mannes house that was a Gentile but it was a Caueat giuen by the Fathers least any manne shoulde take or drawe any contagion or infection from an vncleane house vnawares But these good interpreaters of the Lawe whiche were very circumspecte in straininge out a gnatte doe stoutly deuoure a Camell And this is an ordinary thinge amongest Hypocrites that they thinke it greater wickednesse to kill a flye then a manne VVhereunto that othervice is allyed to preferre mennes traditions before the commaundementes of GOD. Therefore they will keepe themselues cleane that they may rightly eate the Passeouer But they include vncleannesse wythin the walles of the common hall neuerthelesse they are not afrayed to desire and câ—aue to haue an innocent putte to death in the presence of heauen and earthe Furthermore they keepe the Passeouer wyth a fained and falle reuerence but they doe not onely violate the true Passeouer with sartilegious handes but they endeuour also to ouerwhelme and couer it with eternall destruction so much as in them lieth 26. Therefore Pilate went out vnto them Thys prophane man doeth beare willinglye wyth the superstition whyche hee derideth and contemneth But hee doeth the duetye of a good iudge euen in the verye issue of the matter when as hee biddeth them vtter it if they haue any accusation But the priestes as if they hadde hadde authoritye enoughe to condemne him whome they accuse make no other answeare but that hee must stande to their preiudice For they complaine of Pilate by the waye because he trusteth not their honestie VVhy say they art thou not perswaded of thine owne accorde that hee is woorthy of death whome wee persecute Beholde howe the wicked whome GOD hathe lifted vppe vnto great honour beinge as it were blinded wyth their owne glorye and renowme doe graunt themselues libertie to doe what soeuer they will Beholde likewise howe drunken and madde pride is They will haue Christe to bee accounted an euill doer because they doe accuse hym But if they come to the matter what euill dedes of hys shall they finde saue onely that hee healed sicke folkes of all sortes hee draue the Deuilles out of menne hee sette on foote agayne those that hadde the Palsie and were lame hee restored sighte to the blinde hearinge to the deafe life to the deade The matter went thus this was the truthe and they themselues were too euidentlye conuicted But as I sayde euen nowe it is the hardest matter that canne bee for menne whyche are drunken wyth pride to be awaked that they may iudge with a sounde and setteled minde 31. Accordinge to your lawe VVee may surelye thinke that Pilate being offended wyth their rudenesse and violence vpbraideth vnto them that that forme of condemning which they vrged was contrary to the common lawe of all the Gentiles and to mannes reason Neuerthelesse hee toucheth them also in that they boasted that they hadde a lawe giuen them by God Hee sayeth tauntingly Take hym you neyther woulde he haue suffered them to haue condemned him to die but it is as muche as if hee shoulde haue sayde If you hadde the power and authoritie in your handes hee shoulde quickely bee punished and putte to death before hys cause were knowen Is thys then the equitie of your lawe to condemne a manne for no faulte or offence So that whilest the wicked doe falsely pretende the name of God they cause his holy doctrine to be slandered by the enemies and the world doth greedily catch at an occasion to speake euill It is not lawfull for vs. They are deceiued who thinke that the Iewes doe refuse Pilate his offer but rather when they knewe that hee spake thus vnto them in mockage Take him you they obiecte thou wouldest not permit this therefore sithens that thou art a iudge doe thy duetie 32. That the woorde of Iesus c. The Euangeliste addeth at length that it was conuenient it shoulde be so that that might bee fulfilled whiche Christe hadde foretolde The sonne of manne shall bee deliuered into the handes of the Gentiles Mathewe the twentieth chapiter and the nineteenth verse And truely thys is the principall poynte if wee couette to reade the hystorie of the deathe of Christe to profite thereby that wee looke vnto the eternall councell of God The sonne of God is arraigned and brought before the throne and iudgement seat of a mortall manne If wee thinke that this is done at mannes will and pleasure and doe not lifte vppe our eyes vnto GOD our faith must needes bee made ashamed and confounded but when as wee know that our guyltinesse was abolished before God by that guiltinesse of Christe because it pleased our heauenly father thus to reconcile mankinde vnto himselfe being lifted vppe on high by this cogitation onely we boast and triumphe without feare and shame in Christes his ignominie and reproche Therfore let vs learne in euery part of this hystorie to turne our eyes toward God the authour of our redemption 33. Therefore Pilate entred againe into the iudgement hall and called Iesus and sayd vnto him Art thou the king of the Iewes 34. Iesus answeared him Sayest thou this of thyselfe or haue others tolde thee it of mee 35. Pilate answeared him Am I a Iewe thine owne nation and the high priestes haue deliuered thee to me what hast thou done 36. Iesus answeared My kingdome is not of this worlde If my kingdome were of this worlde verely my ministers woulde striue that I might not be deliuered to the Iewes but nowe my kingdome is not hence 33. Therefore hee entred in It is to bee thoughte that there passed manye speaches betweene them whiche the Euangeliste concealeth whiche wee may also easily gather out of the rest But this Euangelist of oures standeth principallye vppon this one poynte that Pilate enquired diligentlye whether CHRISTE were broughte before the iudgement seat iustlye or vniustly There coulde nothinge bee done in presence of the people wythoute great a doe therefore hee went into the iudgement hall and truely his intent is to acquite Christ but Christ himselfe offereth himselfe to be condemned that hee maye obey his father And this is the cause that hee maketh so litle aunswere seeing that he had both a fauourable iudge and one that woulde haue giuen eare vnto him willingly it was no harde matter for him to pleade his owne cause but he remembreth to what end he came into the world and whither he is now called of his father therfore he holdeth his peace willingly that he may not escape death Art thou the king of the Iewes Pilat would neuer haue moued the question concerning the kingdome vnlesse the Iewes had burdened Christ with this crime And Pilate taketh that which was of
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
beginning of godlines 595. 38. Gods goodnesse to bee imitated of vs 505. 21. Gods arme for his strength or power 37. 51. Gods right hande what 721. 64. The knowledge of GOD is onely from Christ 312. 27. Gods counsell secrete 349. 13. 540. 23 580. 42. Gods counsell for the doctrine of the gospel 298. 30. Two sortes of the contemners of God 212. 6. Gods worshippe to be framed according to his word 86. 23. 437. Gods worship spirituall 85. 11. 245. 13. 437. 7. 566. 13. 5. 99. 32 Gods giftes not to bee neglected 338. 27. The communication of the gifts of God 260. 8. Gods giftes not to be abused 394. 10. 553. 13. 664. 48. Faith alone sanctifieth Gods giftes in vs 413. 19. Gods example how farre to be folowed 185. 45. what it is to haue the faith of GOD 570 21. GODS couenaunt with the fathers of hys free grace 40. 46. 7◠65. 22. Gods glorye how much to be esteemed 104. 48. 191. Gods glorye the fruite of miracles 260. 27. Gods grace free 534. 8. Gods grace striueth with the malyce of men 416. 58. Gods grace in Aungelles and men to bee praised 39. 48. Gods grace preuenteth vs 37. 49. 211 6. 390. 11. 493. 20. 506. 25. 548. 5. Gods fauour towarde his 17. 20. 29. 36. 47. 73. 194. 11. 250. 18. 333. 33. 376. 2. 377. 6. 494 20. 22. 506. 25. Gods iudgement secrete 480. 81. Gods prayses are to be sette forth 74. 13. 14. 94. 38. Gods mercy eternal 36. 49. Gods mercy the foundation of repētance 109. 2. The knowledge of Gods mercy the beeginng of repentaunce 493. 17. Gods mysteries with reuerence to be receiued 104. 49. 304. 21. 305. 33. The reprobate vnderstand not Gods misteries 347. 11. Gods name why called holy 39. 49. The hallowing of Gods name what it is 192. 9. Gods workes not sleightly to bee considered 23. 29. 42. 65. 77. 19. 254. 43. 256. 34. 450. 33. Gods power not tirannical 38. 52. Gods power not bounde to meanes and helpes 448. 32. Gods power howe to be considered 30. 37. 116. 9. 304. 21. Gods foreknowledge howe to be considered 686. 24. with Gods presence the godly are moued after one sort the vngodly after another sort 9. 12. 23. 30. 72. 10. 147. 8. 135. 16. Gods promises somtimes admit an exception 210. 11. that which is proper to God is somtimes attributed to men 498. 15. Gods prouidence toward euery perticular creature 205. 26. 282. 29. Gods prouidence how to be weighed 38 52. 69. 191. 9. 205. 26. 259. 23. 277. 19. 282. 29. 374. 15. 406. 7. 686. 4. 700. 36. 719. 5. 730. 10. Gods kingdom what it is 193. 10. Gods kingdom the ouerthrow of Satan 329. 29. Gods woord annexed to the sacramente 110. 3. Gods word subiect to taunts and scornes 395. 14. Gods word cannot be contemned without punishment 141. 24. VVherefore GOD woulde haue hys word preached to the reprobat 621. 34. The efficacy of Gods word 422. 24 look the force of Christ his voice Gods trueth hath the vpper hande of the vnfaythfulnes of men 64. 22. Gods will the chiefest rule of righteousnes 311. 26. 648. 25. Gods will one and simple in respect of it selfe 193. 10. 628. 37. Gods will two manner of wayes proposed vnto vs in the scripture ibid. To do the will of God what it is 223. 21. 340. 48. To liue to God what it is 591. 38. Sometimes affections bee attributed to God 626. 37. For God no lawe is to bee prescribed in bestowing of his benefites 142. 25. VVho are said to iustifie God 298. 29. To tempt God what it is 132. 7. 451 1. 534. 1. 746. 25. the exercises of godlines 93. 37 245. 13 The dueties of godlines are not contrarie one to another 316. 5. Good mingled with the bad 365. 47. 671. 32. The Gospel is the scepter of Christs kingdome 272. 14. The gospel a ful perfectiō of the law 166 17. The Gospel was not written of Math. in the Hebrew togue 82. 6. why the gospel is compared vnto fire 666 49. The gospel ouerthroweth not pollitik estate 119. 12. How the gospel is cause of dissention 285 51. The gospel giueth not libertie to sin 314 29. Why the Gospel at this day bringeth not forth fruit in many 346. 2. The gospel according to the flesh contēptible 71. 8. It is called the Gospel of the kingdom frō the effect 148. 23. why the Gospel is preached in the world 640. 14. The Gospel of Nicodemus a fable 2. 1. Foure sortes of hearers of the Gospel 353. the difference of the hearers of the gospel from whence 346. 9. The cōmendation of the Gospel 139. 18 From whēce the contempt of the Gospel crepeth into many 82. 4. 91. 34. 265. 15. 292. 3. 313. 28. 345 The contempt of the gospel not without punishment 272. 343. 41. The dignitie of the gospel very great 212 6. 272. 14. 295. 11. The doctrine of the gospel not new 167. 17. how the doctrin of the gospel is the cause of blindnes 350. 12. VVhy the most parte wish the doctrine of the gospel buried 265. 15. The end of the Gospel 269. 8. 245. 51. 35. The enemies of the Gospel like wolues 274. 16. The beginning of the Gospel is properly sette in the preaching of Iohn 106. The light of the Gospel discloseth hypocrisie 92. 35. The maiestie of the Gospel is aboue the law 295. 11. The hatred of the Gospel from whence 91. 34. Of the Gospel two partes 135. 14. The persecutors of the Gospel shall not escape the iudgment of God 273. 15. why the preaching of the Gospel is compared to a fanne 121. 12. The preaching of the gospel is like to sowing 634. 4. The scope or ende of the preaching of the Gospel 138. 18 the summe of the Gospel 135. 14. The victorie of the Gospel 221. 26. Spiritual gouernment whereby discerned frō politik regiment 373. 13. 542 25. 586. 21. Grace put for the fauour of God 22. 28. H TOo muche hastinesse is to bee taken heede of 430. 28. Heart put for the mind or vnsterstāding 430. 24. 595. 38. The cleannes of the hart is the mother of al vertues 160. 8. VVhye heauen is called Gods throane or seate 179. 44. The opening of the heauens what it is 123 16. Heluidus his error confuted 68. 25. 415. 15. The nature of the Heretiks 589. Herod builded the temple very sumptuously 632 Herod the sonne of Antipater 4. 5. Herod Antipas 380. 32. 733. 4. Herod taken with the spirite of giddinesse striketh God 84. 7. Herod a counterfeite professour of the law 454. 5. The subtiltie of Herod 83. 7. 455. 6. Herods crueltie 97. 16. Herods ambition 422
26. What Herods leauen is 455. 6. Who are Herodians 584. why Herodias desired the death of Iohn 421. 24. The banishment of Herodias 422. 28. Hirelings corrupt the holy office of teaching 269. 8. Hieroms saying touching the impossibilitie of the law 528. 26. How Hierusalem is called holy 179. 35. 763. 52. Hierusalem a den of theeues 381. 32. Honour due to parentes look duetie towardes parentes The place of Horace 395. 14. Hospitalitie of Martha in what poynte faultie 372. 42 What humilitie is 486. 2. Humilitie is commended 409. 13. Humilitie put for a vile and abiecte condition 35. 48. Humilitie of Christ look Christes humbling Hukim for ceremonies 6. 6. Hipocrisie by the second table is reuealed 596. 29. Hipocrisie is laid open by the light of the Gospel 92. 35. Hipocrisie alwaies ambitious 188. 5. Hipocrisie of deceiuers doth not alwaies lye hidden 221. 16. Hipocrisie put for a feigned and counterfeit shew of wisdom 454. 6. Hipocrisie is condemned 48. 75. 114. 7 121. 12. 204. 24. 211. 3. 437. 7. 524. 19. 617. 24. 25. 27 The vaine boasting of hipocrites 36. 49. 569. 18. The securitie of hipocrites 114. 7. 230 5. The punishment and destruction of hypocrits 336. 43. 569. 18. Hipocrites stage plaiers 187. 2. Hipocrites are to be cited before the iudgment seate of Christ 223. 22. why hipocrites refuse Christ 313. 28. Hipocrites are great obseruers of ceremonies 6. 6. 117. 11. 382. 39. 437. 7. Hipocrits do extenuate or make lesse their own sinnes 211. 3. Hipocrits doe glory in vaine that God is their father 36. 49. Hipocrites are saucye and proud 377. 36. 370. 49. 415. 57. 374. Hipocrites despise al others 367. 36. Hipocrits are addicted to external things 315. 1. Hipocrites are mixed with the good 501 18. 533. How hipocrites are to be handled 114. 7. 299. 31. 334. 34. 342. 39. 395. 15. 480. 17. 507. 13. 621. 33. Hipocrits are to be cast out of the church 223. 22. 359. 41. 365. 47. 439. 13. Diuerse kindes of hypocrites 187. 1. The disease of hipocrites 211. 3. 214 12. 615. 617. 24. The secure conscience of hipocrites 452 57. The nature and disposition of hipocrites 315. 1. 318. 9. 379. 14. 45. 2. 567. 13. 729. 6. I THe prophesie of Iacob the Patriarche is expounded 5. 5. An idle worde put for vnprofitable 334. 36. Idlenes is to be shunned 362. 26. How outragious Ielousie is 61. 19. Godly ielousie 219. 29. Iesus whye so named 24. 31. 62. 20. 70. 21. The Iewes the firste beegotten in the Church 268. 6. why the Iewes vnderstand not the scripture 45. 70. why the Iewes malitiouslye depraue the scripture 64. 22. The Iewes being vnbeleeuers are caste out of the Church 219 30. The Iewes vnexcusable 299. 33. The equalitie of y e Iewes gentiles 89. 32 The difference of the Iewes and Gentiles 58. 6. The vaine glorying of the Iewes 116. 9. 219. 28. 379. 15. The arrogancie of the Iewes beatē down 622. 34. The sluggishnesse of the Iewes 84. 9. The vnthankfulnesse of the Iewes 81. 3. 84. 9. 96. 15. 141. 25. 342. 39. 388. 2. 443. 446. 26. 478. The obstinacie of the Iewes 622. 34. The obstinate stubbornnes of the Iewes is as it were by inheritance 341. 39. The prerogatiue of the Iewes 89. 32. 268. 5. 6. 388. 445. 26. The blockishnesse of the Iewes 757. 45. 769. 63. The miserable bondage of the Iewes 767 24. The pretence of ignorance excuseth not 665. 47. VVhat manner of ignoraunce is attributed to Christ 102. 40. 569. 18. 656. 36. The immortalitie of the soule 588. 23. The perfect glory of immortalitie is deferred vnto the daye of redemption 399. 22. An other mannes faith profiteth infantes 239. 2. Infidelitie the mother of excessiue care 205. 26. The Anabaptistes deny that Inheritaunce is to be deuided among brethren 373. 13. How Ieas was the sonne of Ochozias 56. whye Iohn was so named 9. 12. Iohn was appointed to a great and vnaccustomed thing 10. 15. Why Iohn was commended of Christe 10. 15 294. 7. why Iohn was abstinent 11. 15. Iohn was a forerunner of Christ 48. 76 what age Iohn was of when he came abroad 107. 1. To what end Iohn was sent 572. 25. Iohn counted a man possessed with a deuil 299. 33. why Iohn was preferred before the olde Prophets 295. 11. Howe Iohn sawe the holye Ghoste 124. 16. How Iohn taught his disciples to praye 190. 1. How Iohn is inferour to the leaste in the kingdome of God 169. 19. whye Iohn was called Elias 297. 14. 417. why Iohn was cast into bandes 4. 19. For what purpose Iohn sente his disciples vnto Christ 291. 2. Iohn did not long execute the office of a teacher 107. 3. The calling of Iohn 106. 108. 2. The office of Iohn 13. 17. The baptisme of Iohn put for his whole ministerie 573. 25. The difference of Iohn Christ 24. 32. 299. 33. The discipline of Iohn more austere thē Christes 247. 14. The disciples of Iohn froward ibid. The constancie of Iohn 114. 7. 135. 19. The modestie of Iohn 723. 14. The death of Iohn 422. 28. The burial of Iohn 423. 29. why Iohn was commended of Christ to the people 10. 15. 294. 7. The signe of Ionas 342. 39. Ioseph the son of Iacob a figure of Christ 100. 23. Ioseph Maries husband vnproperly called the father of Christ. 103. 41. Ioseph his pouertie 70. 7. 86. 24. The place of Iosephus 97. 16. 107. 1. 2. 343. 42. 418. 422. 26. 511 52 632. 1. The ioy of the faithfull 35. 46. 73. 16. Perfecte ioy is from the fauour of God 35. 46. 72. 10. The place of Irenaus 102. 40. why Iudas was chosen of Christ to be an Apostle 155. 13. The falling away of Iudas did rather cōfirme then shake the sayth of the Church ibid. Of what sorte the repentaunce of Iudas was 72 73. Iudaa in Christes time filled with many corruptions 253. 52. To Iudge for to enquire curiouslye into an other mans deedes 209 1. It is lawefull to iudge accordinge to the word of God ibid. The word to iudge is diuersly vsed 343. 42. The rashnesse of iudgeing condemned 209. 1. 376. 2. 678. 8. Iudgement lawfull by looking vppon the skie as touching the weather 453. 2 Iulian his craftie cauils against the gospel 180. 39. Iurisdiction twofolde 701. 38. The woorde to iustifie is diuerslye vsed 335. 37. what it is to bee iustified properlye 410. 14. Iustifyinges differ from precepts 6. 6. K KEyes of the kingdome of heauen 461. 19. 613. 13. Kinges and princes wherfore called gratious 543. 25. In what sense kinges are called the sons of God 24. 32. VVhen the kingdome of Iuda did ende 5. 5. What the kingdome of
the outwarde sacrifices were ended and that afterward there should be no vse of the old priesthoode although the building of the temple should stande God was no more to be worshipped after the accustomed order but because the substaunce and truth of the shadowes were now fulfilled the figures of the law are turned into the spirit For though Christ offered a visible sacrifice yet it must be spirituallye esteemed as the Apostle teacheth in the Epistle to the Heb. 9. 14. that the price and fruit of the same maye appeare But the outward sanctuary profited nothing to miserable menne when the vaile being broken it was left naked for the inwarde vaile of their infidelitie tooke from them the sight of the light of their saluatioÌ„ That which Matthewe addeth of the quaking of the earth and of the cleauing of the rockes was done in the very same moment as I by some probability doe gather Also the earth by this meanes not onelye gaue testimony to the creatour of it but is also cited as a witnesse against the hardnes of a cursed nation For hereby it appeared what wonderful obstinacy this was which neither the shaking of the earth nor the cleauing of the stones could moue 52. And the graues opened This was also a speciall wonder whereby God declared that his sonne entred into the prison of death not that he should remaine prisoner there but that hee might bringe out all which were holden captiues For at what time as the contemptible infirmitye of the flesh was to be seene in the person of Christe the royall and diuine power of his death pearced euen to the places belowe This is the reason why he being presently to be laid in the graue should open all other graues Yet it is doubted whether the graues were opened beefore the resurrection For the resurrection of the Saintes whiche is added a little after in my iudgement followed after the resurrection of Christ. For it is absurde which some interpreters doe imagine that they should lye alyue and breathing for the space of three dayes in the graue To me it seemeth probable that at Christes death the graues presently opened and when he arose some of the godly receiuing breath went forth and were seene in the Citie For Christe is therefore called the first borne of the dead the first fruits of them that rose againe 1. Cor. 15. 20. Col. 1. 18. For by his death he beganne a new life and by his resurrection hee perfourmed the same not that the deade at his death shoulde presentlye he reuiued but because his death was the fountain and beginning of life This reason therfore doth notably agree when the breaking open of the graues should be a prophesie of a new life the frute it selfe or the effecte whereof appeared three daies after for Christe risinge he brought out with him other companions out of the graues Further by this token it was declared that he neither died nor rose againe priuately for himself but that he might breath foorth a fauour of life vppon all the faithfull Yet here groweth a question why God would that some onely shoulde rise againe when as the society of the resurrection of Christ equally appertained to all the faithful I do answear because that the time was not yet full come when the whole body of the Churche should be gathered to their head there was a shew of the new life set foorth in a few which all are to hope for For we doe know that Christ was on this condition receiued vp into the heauens that the life of his members shoulde as yet be hidden vntill that it should be manifested at his coÌ„ming Col. 3. 3. 4. But that the godly mindes might the more comfortably stir vp theÌ„selues in hope it was profitable that the resurrection which shuld be common to all should be tasted of in some few The other question is more difficult what afterward became of these Sainctes for it seemeth absurd after they were once admitted by Christ to be partakers of the newe life that they should againe retourne into the dust But as the answer is neither easie nor ready so it is to no purpose to labour muche in a matter not necessary to be knowen It is not likely that they continued long in the companie of menne for it was behoueful that they should be seene onely for a short time that the power of Christ might be made manifest in that glasse or image But sith the will of God was in the personne of them to confirme amongest them whiche liue the hope of the heauenly life it shall not be absurde if we say that when they had done thys duetie they againe rested in their graues Yet it is more likely that the lyfe whiche was giuen them was not after taken from them For if it hadde beene a mortall life it coulde not haue beene a testimonye of a perfecte resurrection Further though the whole world shoulde arise and Christ shoulde no lesse raise the wicked to iudgement then the faithfull to saluation yet because that he properly rose for his Churches cause of right hee bestowed so great honour onely vppon his Saincts that they should arise togither with him VVhere Mathewe doeth honourably call Hierusalem a holy Citie he doeth not giue it this title in respect of the merites of the Citizens for we knowe that it was then filled with all filthinesse of sinnes so that it rather was a denne of theeues but because it had beene chosen of God that holinesse which was established by Gods adoption could be blotted out by no corruption of men vntill the reprobation of the same should be made manifest Or if any man would haue a shorter answear on the behalfe of men it was prophane on the behalfe of God it was holy vntill the ouerthrow or pollution of the temple which befell not long after Christ was crucified â—4 VVhen the Centurion Sith Luke made mention of the lamentation of the people not onely the Centurion with his souldiers acknowledged Christ to be the son of God but the Euangelists do expresly report thyâ— of him for the amplifying of the matter because it should be a wonder that a prophane man not brought vp in the law but void of true godlines shuld get that iudgemeÌ„t of those signes which he saw VVhich coÌ„parison auailed not a litle to condeÌ„n the blockishnes of the city For it was a sign of horrible madnes that none of the Iewes besides the simple coÌ„mon people wer moued by the shaking trembling of the frame of the world Though God in so grosse blindnes suffered not the testimonies which he gaue of his son to be hidden So not only true religioÌ„ made the pure worshippers of god to see that they might see the glory of christ set forth froÌ„ heauen but the very sence of nature coÌ„pelled straÌ„gers yea and soldiers to coÌ„fesse that which they learned neither out of the law nor of masters Because Mar. saith y t the
Centurion said so for that christ hauing cried loud had giuen vp the ghost some interpreters do think that he noted some vnwonted force which remained strong euen vnto death and truely sith the body of Christ was almost without bloud this could not be after y e maner of men y t the streÌ„gth of his sides arteries shuld abide â—o loud a cry Yet I do rather thinke that the CeÌ„turion praised his coÌ„staÌ„t perseuerance in callinge vppon the name of God Thoughe not onely Christes crying induced him to thinke honourably of him but because he saw his great power to agree with the heauenly myracles he vttered this confession But where it is sayde that hee feared God it must not be expounded so as if he shoulde repent throughly it was onely a sodaine vanishing motion as it doeth oft befall that vaine men and suche as are giuen to the world are mooued with the feare of God when he sheweth foorth his fearefull power but because there is not a roote vnder which hath life securitie presently groweth ouer which quencheth that feeling The Centurion therefore was not so chaunged as that he wold yeelde himselfe to serue God the rest of his life but he was only a publisher of the Godhead of Christ for a short time And where Luke reporteth that he only sayde Of a sâ—retiâ— this man was iust is as muche as if he should haue openly declared him to be the Sonne of God as the two other Euangelists doe report For fame had spredde it euery where that Christ was punished because he bore himselfe for the sonne of GOD Now when the Centurion praiseth him to be iust and freeth him from fault he withall confesseth him to be the Sonne of God not that he distinctly vnderstoode howe Christe was begotten of God the father but because he doubted not but that some diuine power was in him and as one conuict by the former testimonies he accouÌ„ted him to be no coÌ„mon person but raised vppe by God As concerning the multitude striking their breastes they pray earnestly for the auoidance of the guiltinesse of that hainous offence because they perceiued that there was a hainous offence committed publikely in that vniust and cruell slaughter But because they proceeded no further their mourning auailed them nothing except that to some it was a beginninge or a preparation of a better repentaunce But because heere is onely described to vs the lamentation which God wreasted out of them for the glorye of hys Sonne lette vs learne by this example that it is little or nothing if any man be afraide at the present power of God vntill the astonishment being appeased the feare of God may rest in a quiet heart 55. And many women were there This was added as I doe interpreat it to let vs vnderstande that when the disciples were slipt away by fleeing hither and thither yet the Lord kept some of their company there to be as witnesses And though Iohn the Apostle departed not from the crosse yet heere is no mention made of him but onely the women are praised which followed Christe euen vnto death for the men fleeing fearefully away their singular pietie towardes their maister appeared the more euidently For it cannot be but that they had a rare and great affection who though they could doe him no seruice yet when he was in his extreemest reproaches they ceased not to haue him in reuerent estimation yet all the men fledde not as we doe gather by Luke for hee sayeth that all his acquaintance stoode a farre off But the Euangelistes doe especially praise the women and that not without cause for they were woorthy to be preferred before the menne And in my iudgement thyâ— secreat comparison doeth greatly reprooue the Apostles I speake of the body of them for because there was one only of them remaining who taryed of whom as I sayd euen now three Euangelists do say nothing But this was very reproachfull to the chosen witnesses to withdrawe themselues from beholding that wherof the saluation of the world depended Therefore when afterwardes they shoulde publish the Gospell the chiefe part of the hystorie was borrowed of the women The which if the prouidence of God had not met with in so wicked a nation they had depriued vs of the knowledge of the redemption But though there seemeth not to be so great authority in women yet if we doe consider with what power of the spirite they were strengthened against that temptation there shall be no cause why our faith shoulde wauer which resteth vppon God the true authour of the testimonie In the meane while lette vs note that it came to passe by the wonderfull goodnesse of God that the Gospell of the sacrifice of satisfaction whereby God was reconciled to vs came vnto vs. For in that coÌ„mon falling away of them who should haue gon before others God encouraged some of the meanest of the flock who casting off feare should become witnesses to vs of that hystorie without the beliefe whereof we could not be saued But of those women somewhat shall presently be spoken againe For thys present lette it suffice to note this one thing by the way they were brought from their countrey with a desire to learne that they might daily heare Christ teach they neither spared labour nor richesse so that they myght enioy the doctrine of saluation Math. 27. Marke 15. Luke 23. 57. And when the euen was come there came a rich man of Arimathea named Ioseph who had also himselfe been Iesus disciple 58. He went to Pilate and asked the body of Iesus Then Pilate commanded the body to be deliuered 59. So Ioseph toke the body wrapped it in a cleane linnen cloth 60. And put it in his new tombe which he had heuen out in a rock and rolled a great stone to the doore of the sepulchre and departed 61. And there was Mary Magdalen the other Mary sittiÌ„g ouer agaiÌ„st y e dore of y e sepulcre 42. And nowe when nighte was come because it was the daye of the preparation that is before the Sabbath 43. Ioseph of Arimathea an honourable counsellour whiche also looked for the kingdome of God came and went in boldlye vnto Pilate and asked the bodye of Iesus 44. And Pilate marueiled if he were already dead and called vnto him the Centurion and asked of him whether he had been any while dead 45. And when he knew the truth of the Centurion hee gaue the body to Ioseph 46. VVho bought a linnen cloth and tooke him downe and wrapped him in the linnen cloth and layed him in a tombe that was hewen out of a rocke and rolled a stone to the doore of the sepulchre 47. And Mary Magdalene and Mary Ioses mother behelde where he should be laid 50. And beholde there was a manne named Ioseph which was a counsellour a good manne and a iust 51. Hee did not consent to the counsell and deede of them which was of Arimathea a