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
that the spirite is giuen euery man according to the measure of the giuing so that none aboundeth vnto the full For seeing that this is the mutuall bonde of brotherly participation that no man be sufficient for himselfe apart but that one haue need of another christ differeth from vs in this that the father hath powred out vpon him the infinite aboundance of his spirite And truly the spirit must remaine in him without measure that we may all receiue of his fulnesse as it was said in the first chap. And to this ende tendeth that which followeth immediately after that the father hath giuen all things into his hand For Iohn doth not onely in these woordes shew foorth the excellencie of Christe but also the ende and vse of that plentie wherewith he is endowed namely that being appointed as an arbitratour of his father he may distribute vnto all men as it seemeth good vnto him and is expedient for them as Paul doth declare more at large in the 4. chap. vnto the Ephesians which I cited of late Therfore how much soeuer God doth inrich his children diuersly this is proper to Christ alone to haue all thinges in his hand 35 The father loueth the sonne and hath giuen all things into his hand 36 Hee which beleeueth in the sonne hath eternall life and hee that beleeueth not the sonne shall not see life but the wrath of God abideth vpon him 35 The father loueth the sonne But what meaneth this reason Doth he hate all other men VVe may easily answere that he intreateth not of the common loue wherewith God loueth men whom he hath created or other his workes but of that singuler particuler loue which beginning at the sonne doth flow vnto all creatures For this loue wherewith embrasing his sonne he embraceth vs also doth cause him to impart vnto vs all his good things by his hand 36 Hee which beleeueth in the sonne He added this that we may not only knowe that we must aske all good thinges of Christ but also vnderstād and know the maner how to enioy them Furthermore he teacheth that this enioying consisteth in faith and that not without cause forasmuche as wee possesse thereby Christe who bringeth with him both righteousnesse and life the fruite of righteousnes And whereas faith in Christ is called the cause of life wee doe thereby gather that life is contained in Christe alone and that we are made partakers thereof only through the grace of Christe But all men doe not agree concerning this point how the life of Christ cōmeth vnto vs. For som men do vnderstand it thus because through beleeuing we receiue the spirit which doth regenerate vs vnto righteousnesse we doe obtaine saluation by such a kinde of regeneration And although I confesse this to be true that wee are renued by faith that the spirite of God may rule vs yet I say that the free remission of sinnes is first and formost to be considered whereby we are made acceptable vnto God and also I say that all the hope of saluation is both grounded and doth consist in this alone because righteousnesse can by no other meanes be imputed vnto vs before God saue only whilest that he doth not impute vnto vs our sinnes But he which beleeueth not As he set before vs life in Christ that the sweetnesse thereof might allure vs So now he condemneth them vnto eternall death whosoeuer doe not beleeue Christ. And by this meanes doth he amplifie the benefite of god when he telleth vs that there is no other way to escape death saue the deliuerance which we haue in Christ. For this sentence dependeth hereupon that we are al lost in Adā And if it be the office of Christ to saue that which was lost they do worthily abide in death who refuse the saluation which is offered in him VVe said of late that this doth properly appertaine vnto those who doe reiect the Gospel which is reuealed vnto them For although all mankinde bee wrapped in the same destruction yet there remaineth a heauier and double vengeance for those who refuse Christe their deliuerer And doubtlesse the intent of the Baptist was this by denouncing death to the vnbeleeuers to prick vs forwarde vnto the faith of Christ. Furthermore it is manifest that all that righteousnesse whiche the worlde doth thinke it hath without Christe is condemned and brought to nought by these woordes Neither is there any cause why any man should obiect that this is vniust dealing that those who are otherwise godly and holy should perish for this cause because they do not beleeue For in vain is there any holines feigned to be in men besides that which is giuen them of Christe Hee putteth this phrase to see life in steede of to enioy life And to the ende hee may the better declare that there remayneth no hope for vs vnlesse wee bee deliuered by Christe hee saith that the wrath of GOD abideth vpon the vnbeleeuers Although that which Augustine doth teach doth not much displease me that is that he vsed this word abide that we may knowe that wee are appointed vnto death euen from our mothers wombe because wee are all borne the children of wrath At least I doe willingly admit suche a kinde of allusion so we holde that that is the true and plaine meaninge which I haue set downe that death doth so lie vpon all vnbeleeuers doth so keepe them downe that they can neuer escape And truly althogh the wicked and reprobate be cōdēned naturally yet do they bring vpon themselues another death through their infidelitie And to this ende is there power giuen to the ministers of the gospel to binde For this is the iust vengeance which besalleth mans stubbornnesse that they shoulde binde themselues with the bondes of death who shake of the wholesome yoke of God Chap. 4. 1 THerefore after that the Lorde knewe that the Pharisees had heard that Iesus did make and baptise more disciples then Iohn 2 Although Iesus himselfe did not baptise but his disciples 3 He left Iudea and went againe into Galilee 4 And he must needes goe through Samaria 5 Therefore he came into a citie of Samaria which is called Sichar nigh to the field which Iacob gaue to his sonne Ioseph 6 And there was the VVell of Iacob and Iesus being wearie of his iourney did sit downe thus vpon the VVell for as much as it was almost the sixt houre 7 There came a woman of Samaria to drawe water Iesus saith vnto her giue mee drinke 8 For his disciples were gon away into the citie to buie meate 9 The woman of Samaria saith vnto him howe is it that thou seeing thou art a Iews doest aske water of mee which am a Samaritane For the Iews meddle not with the Samaritanes 1 Therefore after that hee knewe The Euangelist being now about to intreat of the conference which was betwene Christ and the Samaritane doth first of all set downe the cause of his
their destruction And God doth bring them to this kinde of knowledge diuers waies For oftentimes being scourged they learne that God is angrie with thē sometimes hee vexeth them inwardly without vsing any outwarde torment sometimes he suffereth them to sleepe vntill hee call them out of the worlde By the worde lifted vp Christ meaneth his death And he maketh mention of his death that hee may foretell them that although they extinguish him according to the flesh yet shall it profite them nothing as if he should say You doe now proudly mock me when I speake vnto you your vngodlinesse shall shortly goe farther to wit euen vnto my death then shall you triumph as if you had obteyned your desire But you shall shortly perceiue by your most wicked destruction howe much my death differeth from destruction He vseth the word lifted vp that he may the more pricke them Their purpose was to drowne Christ in the neathermost hell he affirmeth that this their hope shal be frustrate and that the euent shal be farre contrarie It may be indeed that he alludeth vnto the external maner of his death to wit because he was to be lifted vp vpon the crosse yet he did chiefly regard his glorious successe which followed shortly after contrary to all their expectations He did triumph gloriously ouer Satan before God and the Angels hauing blotted out the hande writing of sinne and abolished the giltinesse of death vpon the crosse but this triumph beganne at length to appear◠vnto men when the Gospel was preached The same thing chaunced afterward the Christ should rise out of the graue and ascend into heauen VVhich thing we must hope for at this day for whatsoeuer the wicked doe inuent to oppresse Christ with in his doctrine church he shall not onely spring vp against their willes but shall turne their wicked endeuours vnto the greater encrease of his kingdome That I am I haue alreadie saide that this is not referred vnto the diuine essence of Christ but vnto his office onely which thing doth also appeare by the text where he denieth that he doth any thing saue onely according to his fathers commaundement For this is as much as if he should say that he is sent of God and that he did discharge is dutie faithfully I doe nothing of my selfe That is I doe not rashly thrust in my selfe to doe any thing The worde speake tendeth to the same ende namely vnto the office of teaching For when Christ will proue that he doth nothing without his fathers commandement he saith that he speaketh according as he teacheth him Therefore this is the summe of the words In all this administration which yee condemne there is nothing myne but I doe onely execute that which God hath enioyned me they be his wordes which you heare out of my mouth and he alone doth gouerne my calling the authour whereof he is Let vs remember that which I haue sometimes touched that these wordes are applyed vnto y e capacitie of the hearers For because they iudged Christ to be one of the common sort of men he denieth that that is his what diuine thing soeuer he hath as if he should say that it is not mans neither of man because y e father teacheth vs by him maketh him the onely schoole master of the Church therfore he affirmeth that he is taught of the father 29 And he that sent me He boastath againe that God through whose conduct aid he doth all things wil be present with him least he labor in vain without fruite as if he should say that y e power of the spirit of God is ioyned with his ministerie All godly teachers must be endowed with the same confidence that they doubt not but be fully assured that the hand of god wil be nigh vnto thē whilest that with a pure cōscience they shew thēselues to bee such ministers vnto him as he requireth For God doth not furnish them with his worde that they may beate the ayre with a cold vain sound but he giueth successe by the secrete working of his spirite he doth also couer thē with his ayde that their enemies beeing throwen downe they may stande inuincible against the whole world And truly if they looke vpon themselues their owne habilitie they must needs fall euery moment Therfore the only way to stand is this if they be persuaded that they are vpholdē with the hand of god But we must note the cause why Christ doth professe that god is on his side that he shall neuer be destitute of his aid namely because he dependeth wholy vpon him doth serue him faithfully For the aduerbe alwaies importeth thus much that he doth obey god not only in some part but that he his altogether without exceptiō addicted to serue obey him Therfore if we couet to trie the same presence of God wee must submit all our reason vnto his gouernment For if our wit do possesse any part of the gouernment because gods blessing shal be absent all our studies shal be in vain if sobeit there appeare for a time some ioyful shew of prosperous successe yet the end shal be vnfortunate VVhen as Christ saith that he was not left alone he complaineth by the way of the vnfaithfulnesse of his nation wherein he did almost finde none which did ioyne handes with hym Neuerthelesse he sheweth that this one thing is sufficient for him that he hath God to be his reuenger So must we also be encouraged at this day least we be discouraged with the smalnesse of the number of the faithfull For although all the whole worlde do gainstand our doctrine yet are we not alone Moreouer it appeareth hereby how foolish the boasting of the Papistes is who passing ouer God doe make their boast of theyr multitude 30 As he spake these things many beleeued on him 31 Therfore Iesus said vnto the Iewes which beleeued in him If you shall abide in my worde you are my disciples indeed 32 And yee shall knowe the truth and the truth shall make you free 33 They answered him we are the seed of Abraham and we neuer serued any man how sayest thou yee shall be free 34 Iesus answered them verily verily I say vnto you that euery one that doth sinne is the seruant of sinne 35 And the seruaunt abideth not in the house euer but the sonne abydeth for euer 36 Therfore if the sonne shal set you free you shal be free indeed 37 I know that you are the seed of Abraham but you seeke to kill mee because my word dwelleth not in you 38 I speake that which I haue seene with my father and you doe that which you haue seene with your father 30 As he spake these things Although the Iewes were then almost like to drie and barren land yet God did not suffer the seed of his worde to perish wholy Therefore there ariseth some fruite amongst so many lets contrarye to hope And
speaketh for theyr sakes theyr vnthankfulnesse hath no excuse whilest that they doe not hearken 31. Now is the iudgement of this world The Lord hauing ended his combate and hauing coÌ„quered not only feare but also death he triumpheth For he doth royally shew forth the fruit of his death which might haue beene a cause of casting downe and discouragement vnto his Disciples Some thinke that this woord iudgement doth signifie reformation other some thinke that it signifieth damnation I doe rather agree with the former sorte who expound it thus that the world shall be restored into a good order For the Hebrew word Misphat which is translated iudgment doth signifie good order And we knowe that without Christe there is nothing but confusion in the world And although Christ had begunne already to erect the kingdome of God yet was his death the beginning of the well ordered estate and was the perfect restoring of the worlde Yet we must note that this good order cannot be had in the worlde vnlesse the kingdome of Sathan be first abolished and the flesh bee brought to nothing and whatsoeuer is contrary to the righteousnes of God Fynally mortification must needes goe beefore the newnes of the worlde VVherefore Christ pronounceth that the prince of this world muste be cast out because discipation deformity proceed hence because whilest that Sathan vsurpeth his tyranny iniquitie dooth get the vpper hande Therefore when as Sathan is once cast out the world is reclaymed from backsliding and is brought vnder the gouernment of God If anye man demaund how Sathan was cast out in the death of Christ who ceaseth not to make warre continually I aunswere that this casting out is not restrained vnto any small time but that that excellent effect of Christes death is described which appeareth dayly â—â— 32. VVhen I shal be lifted vp The maner of appointing this iudgment doth followe namely that Christ when as he is lifted vp vpon the crosse shal draw al men vnto him that he may lift them vp from earth to heauen The Euangelist saieth that Christe did shew the manner of his death Therfore it is not to be doubted but that the sence is this that the crosse shal be like to a chariot wherein he may lifte vp all men vnto the Father with him He might seeme then to haue beene lifted vp from the earth to the end he might haue nothing to doe with men afterward but hee pronounceth that it shall fall out farre otherwise namely that hee maye drawe them vnto himselfe who were fastned and wholly set vppon the earth And although he allude vnto the forme of his death yet hee meaneth generally that his death shal be no breach whereby he shall bee separated from men but a new way to drawe the earth into heauen In that he saith all men it is to be referred vnto the children of God who are of his flocke Yet doe I agree with Chrysostome who teacheth that Christ vsed the vniuersall word because the Church was to be gathered aswell of the Gentiles as of the Iewes according to that there shall bee one shepheard and one sheepefold aboue 10. 16. The old latine translation hath I wil draw all thinges vnto me and Augustine holdeth that it ought to be read so but the agreement of al the Greeke bookes ought to be of greater force amongst vs. 34 The multitude aunswered him we haue heard out of the lawe that Christe alldeth euer and how saist thou then the sonne of man must be lifted vp who is that same son of manne 35. Therefore Iesus sayd vnto them yet a litle while is the light with you walke whilst that yee haue the light least the darknes catch you and he that walketh in darknes knoweth not whether he goeth 36. VVhilst ye haue the light beleeue in the light that ye may be the children of the light These thinges spake Iesus and going away he hid himself from them 34 VVe haue heard out of the law It is questionlesse that their intent was malitiously to cauill at the wordes of Christ therefore he maketh them blinde in their owne wickednes so that they can see nothing in the clear light They deny that they must take Iesus for Christe because he saide that he should die whereas the law attributeth vnto the Messias perpetuity as if both these were not expresly set downe in the law that when as Christ shal dye his kingdome shal florish vntill the end of the world These men take occasion to cauill out of the seconde member But the beginning of the errour was this because they did esteme the gorgeousnes of the kingdome of the Messias according to the sense of the fleshe Hereby it commeth to passe that they refuse christ because he is not correspondent vnto their surmise Vnder this word law they do also comprehend the Prophets and the present tence is put in steede of the future tence in this word abideth according to the Hebrew phrase This interrogation who is that son of man conteineth in it a mock as if Christ did yeeld being ouercome with that short refutation VVhereby it appeareth how arrogant ignoraunce is For it importeth as much as if they had said go thy wayes now and boast thy selfe to be Christe seeing that thine owne confession proueth that thou art vnlike vnto him 35. Yet a litle while Although the Lord doth gently admonish them with this answere yet doeth he therewithal prick them sharply for he chideth them because they could not see in the light and doth also denounce that the light shal be taken from them shortly VVheÌ„ as he saith that there remaineth but a smal time of light he confirmeth that which he had already said concerning his death For although he doth not meane the light of his corporal presence but of the gospel yet hee alludeth vnto his departure as if he shuld say when as I shal then go away I wil not cease to be light so litle shal your darknes be able to impare me VVhen as hee saieth that the light is present with them he toucheth them by the way because they passe ouer the light with shut cies And therefore he giueth them to vnderstand that they were vnworthy to haue their obiectioÌ„ answered because they minister vnto themselues matter of errour of their owne accord VVhen as he saith that the light shineth vnto them only for a short time it is a thing common to al the vnbeleeuers for the scripture promiseth that the sonne of righteousnes shal arise vnto the children of God which shal neuer sit Isai. 60. 19. The sunne shal not shine vnto you hereafter by day nor the moone by night but the Lord shal be vnto you an euerlasting light Yet must al men walk circumspectly because darkenes doeth followe the contempt of the light VVhich thing was also the cause that such thick night darknes did ouerwhelm the whole world bicause there were but a few that vouchsafed to go forward
also they do hinder the tounge from vttering and declaring the goodnesse of God Therefore when as the minde of Marie was filled with ioy her heart brake forth into the praise of God and it is not without cause that she attributeth the epithyte of Sauiour vnto God when as shee speakes of the ioy of her heart for vntill that God be knowen as a sauioure the mindes of men are neuer freely nor truely merye but doe alwayes remaine ambiguous and carefull Therfore it is the only fatherly fauour of God and the saluation which proceedeth from the same which filleth vs with ioy In summe this is first to be learned that the faithfull may glory and ioy that their saluation is in God Then they ought to folow the next that they hauing found him a louing father shuld geue him thanks The word soteros doth signifie more in Greeke then Seruator doth in the Latine euen such a one as doth not only once deliuer but is also the authour of perpetuall saluation 48. For he hath looked She sheweth the cause why she had the ioy of her heart grounded vpon God euen because that he of his fauour and loue looked vpon her for in that she calleth her selfe poore she resigneth all worthinesse from her selfe and ascribeth the whole cause of her ioy to the free grace and goodnesse of God for humilitie in this place as some vnlearned and ignorant men haue foolishly thought doeth not signifie submission or modestie or a habite of the minde but signifieth a vile estate and an abiecto condition therefore this is the sense That I was vile and despised was no hinderance to God but that he vouchsafed to tourne hie eyes vnto me Then if the pouertie of Marie be opposed to excellencie as the matter it selfe declareth and it plainely appeareth by the Greeke word we see that Marie casting downe her selfe doeth only exalt God And this was not a shew of fained humilitie but a simple plaine confession of her thought which she had engraued in her mind for as she was of no accompt in the world so she did no whit the more esteme of her selfe From hence foorth shall call me blessed She sayeth that thys benefite of God shal be remembred in all ages And if it were so notable that all men euery where shoulde declare the same then it was not lawful for Mary vpon whom the same was bestowed to bury the same in silence But obserue that Mary accompteth nothing of her owne felicitie but that she acknowledgeth that it were geuen her from aboue thankfully accepteth the grace she hath receiued I shall sayth she be accompted blessed throughout all ages Doth she say this as if she had obtained this praise by her owne power or industrie No but shee rather doth cōmend the only worke of God wherby we perceiue how much the papists differ from her for what good things soeuer she had of God they made small accompt of and vnaduisedly they set her foorth wyth their owne vaine inuentions They aboundantly heape vp together for her magnifical more then proud titles as that she shuld be the Quene of heauen the starre of saluation the gate of life the life the swetenes the hope and the health yea sathan also caried them so farre into impudencie and madnesse that they gaue her power ouer Christ for this is their song Aske the father commaund thy sonne Seeing that it plainly appeareth that none of these proceede from the Lord the holy virgin in one woorde abandoneth them all while shee esteemeth all her glorye to be in God his benefites for if shee be for this one thing onelye to bee renowmed because that GOD hath dealt mightely with her then there is no place lefte for those fained titles which they else where haue borowed Furthermore there is nothing more reprochefull to her then to haue her sonne spoiled of that which was due to him and that shee her selfe shoulde bee clothed with those sacrilegious spoiles Nowe let the papists go let them cry that we are iniurious to Christes mother because that reiecting the lies of men we onely set forth the benefits of God in her and we graūt her that which is most honorable for her but these preposterous worshippers take it from her For we doe willingly receiue her as a teacher and we obey her doctrine and her preceptes and it is not vnknowne what she hath said which the Papistes not regarding but treading the same as it were vnder their feete doe discredite her wordes as much as they can But let vs remember that here is a common rule set downe to be vsed of vs in praysing either Angels or men namely that the grace of God may be set forth in them so also there is nothing to be praised at al that proceedeth not from thence VVhen she saith that God that is mightie hath done great things shee declareth that God was not holpe with any other ayde that his onely power might the more appeare Nowe we must repeate that which she sayd before that shee was looked vpon although shee was an abiect and contemned VVhereof it followeth that those prayses of Mary are preposterous and adulterous in which the power and free fauour of God is not altogether and wholy extolled 49. And holy is his name This is the second part of the song wherein the holy Virgin in general sentences commendeth the power iudgments and mercie of God And this clause ought not ioyntly in one sentence to be read with the former but aparte Mary had extolled the grace of God which shee had founde in her selfe and taking occasion of this shee cryeth out that his name is holy and that his mercie florisheth in all ages Furthermore the name of God is called holy because it deserueth great reuerence that so oft as there is mention made of God there should appeare withall a reuerend maiestie of him The next sentence wherein the perpetuity of the mercy of God is praised is takē out of the accustomed forme of the couenaunt Gene. 17. 7. I will bee thy God and the God of thy seede after thee for euer And in Deut. 7. 9. I am God that shee mercie euen to a thousand generations In which wordes he doth not onely shewe that he is alwayes like him selfe but he declareth his continual fauour which he beareth towardes his so that euen after their death hee loueth their children and their childrens children and their whole ofspring So with a continuall course of loue hee did shewe him selfe to the posteritie of Abraham because that he had receiued Abraham into his fauoure hee made a league with him for euer But because that all that come of Abraham after the flesh are not in deede the sonnes of Abraham therefore Mary restraineth the effect of the promise to the true worshippers of God as Dauid also doth Psal. 103. 17. The mercy of the Lord endureth for euer vpon them that feare him and his
profitable that it shoulde be so deferred The Aungel appeared in a dreame this is one of the ordinarie maners of reuelations wherof mention is made Num. 12. 7. where God speaketh thus To the Prophets which are among you I will shewe my selfe either by a vision or by a dreame but I will not do so with my seruaunt Moses to whom I will shewe my selfe face to face but it is to be obserued that these sortes of dreames doe much differ from them which come of natural causes for they haue a marke of assurance engraued in them and they are sealed from aboue that we shoulde not doubt of the truthe of them The dreames which men commonly haue are woont to rise either of the constitution of nature or throughe euill disposition of the bodies or of such like causes But sometimes the spirit geueth witnesse to those dreames which are of God to assure vs certainly that it is god which speaketh Sonne of Dauid be not afraid This exhortatioÌ„ of the angel declareth that Ioseph was careful in his mind least he should be defiled with any infection by bearing with his wifes adulterie He therfore taketh away that opinion of the offence which he had conceiued in his minde to that ende that with a quiet conscience he might remaine and dwell with his wife hee applieth the epithite of the Sonne of Dauid to the preseÌ„t cause that he might stir vp his mind to that high mystery because that he was of that familie and that remaining aliue but with a few other from whence saluation was promised to the worlde Ioseph therefore hearing Dauid named out of whose stocke he came out to remeÌ„ber that notable couenant of God of the restitution of the kingdom so should know that he speakes not of any new or straunge thing for it is as much as if the Aungel by setting foorth the prophesies of the Prophets shoulde prepare Ioseph his minde to accept this present fauoure Thou shalt call his name Iesus Of the word it selfe I haue before spokeÌ„ briefly but sufficiently I will nowe onely adde one thing Their dreame is confuted by the woordes of the Angell which deriue this name from Iehoua the essentiall name of God for the Aungell sheweth why the sonne of God is to be so called that is because he shal saue his people whereof we gather an etymologye meere contrary to that which they imagine But in vaine doe they seeke by this cauill to slippe away Christ is to bee compted the author of saluation most properly and most aptly because that he is God eternall For we must not heere seeke onely what GOD hath performed and bestowed vppon vs but this name was geuen vnto the sonne for an especiall cause because of the commaundement whiche was enioyned him from the father and by reason of the office which he had when he descended to vs. Nowe it were meere madnesse to knitte these two woordes Iesu Iehoua together as if they were but one name seeing that they agree but in two letters and differre in all the rest and which haue no likenesse in them at all I leaue this kinde of forging to the Alchumystes from whom the Cabalistes do not much differre who haue inuented for vs these filthie and vaine toyes But the sonne of God when hee came to vs in the flesh had also his name geuen him of his father that by the same it might be openly shewed to what ende he came what his power was and what properly was to be looked for of hym for the roote of this name Iesu is from the Hebrewe verbe 〈◊〉 â—iphil which signifieth to saue and in the Hebrew is after an other maner pronounced namely Iehosua But the Euangelistes wryting in Greeke folowed the accustomed maner of speache for the Greeke interpreters as well in Moses as in other bookes of the olde Testament haue translated it Iesâ—un whereby their ignorance is again reproued which wrest wrythe rather then deriue this name Iesu from Iehoua for they accompt it for a great absurditie if that any mortall man should haue this name common with the sonne of God and they crie our tragically that Christ will neuer suffer his name thus to bee prophaned As thoughe that it were not well knowne of the contrary that the name of Iesu is as common to those menne as that of Iehosua Nowe seeing that it sufficiently appeareth that the Sonne of God vnder the name of Iesu is commended vnto vs as the authour of saluation we will sifte more neerely the Aungelles woordes Hee shall saue sayeth hee his people from their sinnes first this is to be obserued that they of themselues were lost whome Christ was sent to saue and namely hee is called the Sauiour of the Churche If they whome GOD hathe ioyned so neare vnto hymselfe are drowned in death and destruction vntill Christ restore them life then what shall wee saye of straungers to whome there was neuer anye hope of life appearing VVherefore it is to bee concluded while saluation in Christe is reiected that all mankinde is subiecte to destruction But the cause of destruction is with all to bee noted for the celestiall iudge doeth not pronounce the cursse against vs rashly and wythout a cause Therefore the Aungell witnesseth that wee pearished and were holden oppressed vnder the miserable yoke of damnation for that by our sinnes wee were estraunged from life whereby the corruption and wickednesse of our nature is reuealed vnto vs for if any manne were perfecte and able to liue a righteous life hee might be without Christ the deliuerer but all without the exception of any one haue neede of hys grace Therefore it foloweth that they are all the seruauntes of sinne and are destitute of the true righteousnesse Heere againe wee gather what maner and way it is that Christ vseth in sauing that is that hee deliuereth vs from sinnes Furthermore there are two partes of this deliueraunce first in that he by sacrifice hauing made a full satisfaction geueth vs free pardone and forgeuenesse whereby wee are exempted from the guiltinesse of death and are reconciled to God The next that he sanctifying vs wyth his spirite chalengeth vs from the tyrannie of Sathan that wee shoulde liue to righteousnesse therefore Christ is not acknowledged truely as a Sauiour vntill that by faith wee learne to embrace the free forgeuenesse of our sinnes and that we knowe that we are accompted righteous before God because that we are freed from guiltinesse then that we being without all trust either of our workes or of oure power aske of him the spirite of righteousnesse and truthe The Aungell wythout doubte nameth the Iewes the people of Christe whose heade and king he was ordained But because the Gentiles were shortly after to be grafted into the stocke of Abraham this promisse of saluation is generally stretched to all whiche by faith are vnited to that one bodye of the Churche 22 All this was dâ—ne They verye fondly
Mary perfourmed The Lord commaunded Num. 3 13. that all the males shoulde bee offered to him in remembraunce of their deliueraunce because when the Angell slewe all the first borne of Aegypt hee had spared the first borne of Israell after it was lawfull for euery man to redeeme his first borne for a certaine price That was an old ceremonie Now sith the lord is a cōmon redeemer of al by right he challengeth vs to him from the least to the greatest Surely it is not in vaine that Luke doth oft repeat that Ioseph Mary did that which was prescribed in the law of the Lord. For by these words we are taught that nothing is to be attempted after our own witte in the worship of God but that must be obediently followed which he hath by his word commaunded 24. And to giue an oblation This sacrifice belonged to the rite of purifying least any shoulde thinke that it was offered for the redeeming of the first born VVhen the Euanglist nameth a paire of turtle doues or two pigeons he taketh it for graūted that the pouertie of Ioseph Mary was such that their abilitie reached not to the offering of a lambe For this exception is plainely set down Leuit. 12. 6. If any obiects that there was gold offered a litle before by the wisemen wherewith they might haue bought it I answere we cannot imagine that there was such plentie of gold as could sodenly make a poore man rich For we read not that they had camels laden with gold but it is more credible that it was some small portion which they brought only for honours sake Neither did the law precisely commaund that the poore shoulde consume theyr substaunce vpon a sacrifice but making a difference betweene them and the rich it eased them of charge VVherefore it shall be nothing hurtful if we say that Ioseph and Mary gaue as much as their abilitie did beare although that they had laid vp some money to beare the charges of the iourney and of their life 25. Behold there was a man in Ierusalem This history is set down that we might know that when almost al the people had prophaned themselues with a wicked contempt of God yet there remained a few worshippers of God Christ was known of thē from his first infancy These were those remnants which as Paul to the Ro. 11. 5. teacheth were reserued according to the free election of God And in this smal handful was the Church of God included although the priestes and scribes did no lesse proudly then falsly boast of the title of the church The Euangelist only maketh mention of two which knew Christ as Ierusalem when he was brought into the temple Simeon and Anna. And first I must speake of Simeon VVe read not of what estate he was and it may be that he was some meane man and vnknowne but Luke commendeth him for godlynesse and righteousnesse to the which he addeth the gift of prophesie Godlynesse and righteousnesse are referred to the two Tables of the law and so in these two poyntes consisteth the integritie of life It was a testimonie of godlynesse that hee looked for the comfort of Israell for without the hope of saluation GOD is not rightlye worshipped which dependeth partly in beleeuing his promises then especially by the restauration promised by christ But now seeing this waiting or looking for is praised in Simeon as a rare vertue heereof gather that there were then but few which truly nourished the hope of redēption in their harts Al men had in their mouthes the Messias the blessed state vnder the kingdom of Dauid but in the meane while almost no man did patiētly beare the present miseries staying vpon this cōfort that the redemptiō of the church was at hand And as the godlines of Simeon in this did shew it self that he lift vp his mind in waiting for the promised saluation so at this day as many as wil proue thēselues the sons of god wil sigh with cōtinuall desires for the promised redēption For sufferance is very needful euen to the last cōming of Christ. The holy ghost was vpon him He speaketh not of the spirit of adoption which is cōmon to al the children of God though not in equal manner but he speaketh of a more peculiar gifte of prophesie which doth more plainly appeare in the next verse by that which foloweth where it is sayd that he receiued answere by the holye Ghost and that the same spirit guiding him hee came into the temple Therefore although that Simeon exceeded not in any publik honor yet he was adorned with many notable gifts as godlynes innocency of life faith prophesie And it is not to be doubted but that he alone did priuatly receiue this oracle that it might passe from him as a common confirmation to all the godly Iesus is called the Christe of God because that hee was annoynted of the Father and together with the holy ghost hee tooke the honour of the kingdome and of the priesthood Simeon is said to haue come into the temple by the spirit that is by secret instinct and certaine reuelation that he should meete Christ. 29. Now lettest thou thy seruaunt departe By this songe it appeareth that Simeon beheld the sonne of God with other eies then with the eies of the flesh for the outward beholding of Christ could bring nothing but a contempt at the least it could not so haue satisfied the minde of the holy man that so glad as enioying the summe of all his desires hee shoulde make haste to die Therefore the spirit of God lightened his eies with faith that he might discern the glory of the sonne of God in that vile contēned habite When he saith that he would depart in peace he vnderstandeth that hee woulde die with a quiet mind as hee that was filled and had obtained his desires But it is demaunded if he should haue died before should Simeon haue bene drawen to it with trouble and tumult as they vse that are vnwilling I aunswere the circumstance which is added is to be noted according to thy woorde For seeing God hath promised him the sight of his Sonne it was sitte he shoulde stay in suspence nay it behooued him to liue carefully vntill that hee was made partaker of his hope This is therefore to be obserued because that many falsly and naughtely doe pretend the example of Simeon boasting that they would willingly die if it were graunted them to enioy this or that matter when as yet they take libertie to thēselues to conceaue vowes according to their owne lustes or to forge vaine hopes without the word of God If Simeon had said precisely now with a staied a quiet mind I will die because I haue seene the sonne of God in this speach he had bewrayed the weakenes of his faith but because he had the word for it it was lawfull for him according to the rule of faith to flee death vntil
the Lorde erected a tabernacle to himselfe that he might dwel in the midst of him So that then the woordes of the Prophet are of this force as if he should haue sayde the people were pulled out of Egypte no otherwise then as out of the deepe swalowe of death Nowe the redemption broughte by Christe what was it else then a resurrection from death and the beginning of a new life for then was the light of saluation almoste extinguished when as God in the person of Christ begate againe the Church vnto himselfe Then in her head came the Churche out of Egypte euen as the whole body was broughte from thence before And this Analogie causeth that it seemeth not absurd that Christ shoulde passe some time of his childehode in Egypt But rather so muche more glorious was the grace and power of God and his wonderful counsel did so much more shine foorth because that light came out of darknesse and life from out of the helles for otherwise the reason of flesh might be amazed namely that the redemer should come out of Egypt Mathewe therefore declareth that it is no newe or straunge thinge that God shoulde call hys sonne from thence And this rather auaileth for the confirmation of our faith that as in times past so nowe againe the Church of God shoulde come out of Egypt In this was the diuersity that in times past the whole people were shut vp in the prison of Egypt but in the seconde redemption only the heade of the Church lay hid there but caried included in him the saluation and life of all men 16. Then Herode seeing Mathew speaketh of the iudgement and opinion of Herode who thoughte himselfe deceiued by the wisemen because they would not be the ministers of his crueltie He rather was taken in his owne subtilety who vnfaithfully had fained that he also was mineded to worship the newe king But there is no mention made of this hystorie in Iosephus Only Macrobius in his second booke Saturnaliorum reporting the iestes and mery sporting sayings of Augustus sayth when he heard that at the commandement of Herode the children in Syria vnder two yeare olde were slaine and in that sturre his owne sonne was also slaine I had rather said he be Herodes hogge then his sonne But lette the authoritie of one Mathew aboundantly satisfie vs. This offence so famous ought not to haue bene omitted of Iosephus Yet it is no maruel that he sayeth nothing of the infants who very lightly obscurely toucheth as detestable an example of crueltie that almoste at the same time he slew all the iudges which they called Sanhedrim least there might remaine any remnant at all of the stock of Dauid And I doubt not but that by the same feare he was driuen to bothe these murthers Yet there is a question mooued of the time for when Mathewe sayeth that they were slaine which were two yere old and yonger according to the time he had searched out of the wise men whereof it maye be gathered that Christ was about that age or at the least that he was not farre from the poynt of 2. yeare olde Some drawe this further then so affirming that Christ was almost at that age at that time that the wisemen came but I denie that the one of these may be gathered by the other Howe fearfull Herode then was when the rumour was spred among the common people of the new born king we haue sene a litle before and seeing that feare thē staied him that he durst not send some priuie traitour to search out the cause there is no cause why we should maruell that he was for a time restrained from so odious and so cruell a slaughter especially sith the late report of the comming of the wise mē was as yet fresh new And certainly the coniecture is probable that he deferred the execution of that villanous offēce which he had in his mind vntil he saw occasion and it may be that the iudges were first slaine of him that the people being without their captaines he might without cōtrolment compel them to beare any thing Wherby it may be gathered that they vse a friuolous argument which say that Christ was two yere olde when he was worshipped of the wise men because that according to the time wherein the starre appeared Herode slewe the children of two yeare olde and somewhat vnder and foolishly they take it as graunted that the starre appeared not vntill the virgine was deliuered But it is much more likely to be true that they were warned before and that they tooke their iourney about the natiuitie of Christ that they might finde see the infant new borne in his swathling bandes or in his mothers lappe And that aboue the rest is a childish deuice that they came out of some vnknown countrey and as it were oute of an other worlde so that they hadde almoste spent two yeres in their iourney Furthermore those things which Osiander bringeth are rather to be laughed at then neede any confutation But in this text of the hystorie whiche I propose there is no inconuenience that the wise mē came before the time of her childbed was passed ouer and they soughte a kinge whiche was borne and not one whiche was nowe two yeare olde and that Ioseph they being retourned into their countrey fled away by night but yet in passage of his iourney hee executed at Ierusalem that duetye of religion whiche by the lawe of the Lord was prescribed And coulde hee in so populous a citie whereunto there was a continuall concourse of people out of al places be safe from daunger that when he was gone into Egypte Herode carefully considered of his daunger and at the lengthe the boyle of his crueltie brake which he had nourished within him aboue a yeare and a halfe for that aduerbe Then doeth not alwaies signifie a continuaunce of time in the scripture but is often vsed where there is a long distance of things 18. In Rama was a voyce It is certaine that the Prophet describeth the destruction of the tribe of Beniamin whiche came to passe in his tyme for he had fortold the cutting off of the tribe of Iuda wherunto the half tribe of Beniamin was annexed Hee ascribeth the mourning to Rachel which was dead by the figure prosopopaia which auaileth much to the mouing of affections But Ieremias bringeth not in these Rethoricall coulers only for the setting forth of his oration but because the hardnes sluggishnesse of the liuing could not otherwise be corrected then by calling the dead after a sort out of their graues to lament for the vengeāce of God which they that liue vse for the moste parte to haue in derision And sith that prophesie of the prophet was fulfilled at that time Mathew doth not vnderstande it as if it were there foretolde what Herode should do But that at the comming of Christ that lamentation shoulde be renewed which the
reason be hidden it is necessary to honour and to worship the depth 28. They were filled with wrath They vnderstoode to what purpose those two examples tended which Christ alleaged that is that the grace of God should be trasferred to a place Therefore they took it for theyr reproach But wheras their consciences ought to be touched to the quick that their faults being corrected they might seeke remedie they are onely driuen into a madnesse So the wicked do not onely stubbornly resist the iudgementes of God but they cruelly rise against his seruants Hereby it appeareth what force these reproues haue which come from the spirite of God for they enflame their mindes with madnesse that willingly do scorne the same Further when we see the mindes of menne to be so full of poyson that they waxe madde against God so soone as they are sharpely handled we must aske the spirite of meekenesse that the same fury cary not vs into this deadly battayle VVhen Luke saieth that Christ went thorow the middes of them and so escaped their handes hee declareth that he was delyuered by God not without a great myracle from the present death By which example we are taught although our aduersaries preuaile that our life seeme to be at their pleasure yet the power of GOD shall alwayes be the conquerer to preserue vs so long as he will keepe vs in this world eyther he will binde their handes or strike their eyes with blindnes or amase their heartes and mindes Matth. 4. Marke Luke 13. And leauing Nazareth went and dwelt in Capernaum which is neere the sea in the borders of Zabulon and Nepthalim 14. That it might be fulfilled which was spoken by Isaias the Prophet saying 15. The land of Zabulon and the land of Nepthalim by the way of the sea beyond Iordan Galile of the Gentiles 16. The people which sate in darknesse sawe great light and to them that sate in the regiâ—â— and shadow of death light is risen vp   13. And leauing Nazareth I haue thought good therefore to adde this place of Matthew to the hystorie of Luke because it may be gathered that Christ to this time was accustomed to frequent the citie of Nazareth he bidding that citie farewell that hee might auoyde daunger hee went to Capernaum and the cities thereaboutes This history hath no difficultie but that Matthew seemeth to abuse the testimonie of the prophet into an other sense But if we weigh the naturall sense of the Prophet the applying of it to this present cause shal be apt and easie For Isaias after he had spoken of the most grieuous calamitie of the people that he might comfort them in sorow promiseth when the people shall be brought to the lowest ebbe presentlye delyueraunce shall followe which darkenesse being shaken off shall restore the light of lyfe The wordes are the darknesse shall not be according to the affliction that it had when at the first he touched lightly the land of ZebuloÌ„ the land of Nepthali nor afterwarde when he was more grieuous by the way of the sea beyonde Iordan in Galile of the Gentiles The people that walked in darkenesse haue seene a great light The Israelites were now oppressed with a double calamitie for first foure trybues or thereaboutes were lead into captiuitie by Theglath Pelefer Then wheÌ„ Salmanasar stroke all the kingdome of Israell there remayned a thirde plague whiche the Prophet about the end of the eight chapter saieth shal be the sharpest of all But nowe in the wordes which we haue rehearsed there followeth a mittigation because God reacheth his hande to his people death shall be easier to be borne then sicknesses were before Although saieth hee the whole people shall be blotted out yet the shining light of grace shall bring to passe that there shal be lesse darkenesse in this latter destruction then was in the double destruction of the tenne trybes Also I doubte not but that the promise ought to be extended to the whole body of the people which in shewe seemed to be in like miserable and lamentable estate For the Iewes do preposterously apply the same to the deliuerance of the citie of Ierusalem as if they lyght of lyfe had bene restored when by the flight of king Sennacherib the siege was raysed Certeinly it doth plainely appeare by the text that the Prophet had a further regard Therefore when he shall promise a general restitution of al the church it followeth that the lande of Zabulon and the lande of Nepthalim and Galile of the Gentiles were comprehended in the number of theÌ„ whose darkenesse of death were chaunged into the light of life The returne of the people from Babylon was the beginning of this light and as the morning At the length the sonne of righteousnes Christ came forth in his full brightnes and by his comming hee vtterly abolyshed the darknes of death Therefore P. to the Ep. 5. 14. admonisheth that in him was fulfilled that which euery wher is fouÌ„d in the prophets Awak thou that sleepest stand vp from the dead Now when wee knowe that the kingdom of Christ is spirituall it is necessary that the light of saluation which he bringeth and what help soeuer we receiue from him should be agreeable to the nature of the same VVherof it followeth that our soules are drowned in the darknes of eternal death vntil he lighten theÌ„ with his grace The Prophet speaketh of the ouerthrowing of a countrey but the condition of mankinde is described as in a glasse vntill it be sette at lybertie by the grace of Christ. That they that sate in darkenesse are sayd to see a great light so sodeine and so notable a chaunge dooth amplyfie the greatnesse of the diuine saluation The lower Galile was called Galile of the Gentiles not onely because it was so neere to Tyre and Sydon but because the Gentiles were there myngled amongst the Iewes especially for that Dauid had graunted certaine cities to king Hiram Matth. 4. Mar. 1. Luke 5. 18. And Iesus walking by the sea of Galile sawe two brethreÌ„ Simon which was called Peter and Andrew his brother casting a net into the sea for they were fishers 19. And he sayd vnto them follow me and I will make you fishers of men 20. And they straight way leauing the nets followed him 21. And when he was gone forth from thence hee sawe other two brethren Iames the sonne of Zebedeus and Iohn his brother in a shippe with Zebedeus their father mending their nets and he called them 22. And they without â—arying leauing the ship and their father followed him 23. So Iesus went about all Galile teaching in their Synagogue and preachinge the Gospell of the kingdome and healing euery sicknes and euery disease among the people 24. And his fame spread abroade through all Syria and they brought vnto him all sicke people that were taken with diuers diseases and grypinges and them that were possessed with deuilles and
folowed him with his disciples 20. And beholde a woman which was diseased with an issue of bloude twelue yeares came behinde him and touched the hem of his garmeÌ„t 21. For she said in her selfe If I may touche but his garmeÌ„t onely I shall be whole 22. Then Iesus turned him about and seeing her did say Daughter bee of good coÌ„fort thy faith hathmade thee whole and the woman was made hole at that houre 22. And beholde there came one of the rulers of the Synagogue whose name was Iairus and when he saw him he fel downe at his feete 23. And besought him instantly saying My litle daughter lieth at the poynt of death I praye thee that thou wouldest come and lay thine handes on her that shee may be healed and liue 24. Then hee went with him and a great multitude folowed him and thronged him 25. And there was a certaine woman which was diseased with an issue of bloude twelue yeares 26. And had suffered many thinges of Phisitions and had spent all that she had and it auailed her nothinge but shee became much worse 27. And when â—he had heard of Iesus â—hee came in the preace behinde and touched his garment 28. For shee sayde If I may touch but his cloathes I shal be hole 29. And straight way the course of her bloude was dried vppe and shee felt in her body that shee was healed of that plague 30. And when Iesus did knowe in himselfe the vertue that went out of him hee turned him rounde about in the preace and sayde who hath touched my cloathes 31. And his disciples sayde vnto him Thou seest the multitude throng thee and sayest thou who did touche mee 32. And he looked rounde about to see her that had done that 33. And the woman feared and trembled for shee knewe what was done in her and shee came and fell downe before him and tolde him the whole truthe 34. And hee sayde to her Daughter thy faith hathe made thee hole Goe in peace and â—e hole of thy plague 40. And it came to passe when Iesus was come againe that the people receiued him for they all waited for him 41. And beholde there came a man named Iairus and hee was the ruler of the Synagogue who fel downe at Iesus feete and besought him that he would come into his house 42. For he had but a daughter only about twelue yeares of age and shee lay a dying and as hee went the people thronged him 43. And a woman hauing an issue of bloud twelue yeres long which had spent al her substance vppon Phisitions and coulde not be healed of any 44. VVhen shee came behind him shee touched the hemmâ— of his garmente and immediatelie her issue of bloude stanched 45. Then Iesus sayde who is it that hath touched me VVhen euery manne denied Peter said and they that were with hym maister the multitude thruste thee and treade on thee and sayest thou who hathe touched mee 46. And Iesus sayde Some one hath touched mee for I perceiue that vertue is gone from me 47. VVhen the woman sawe that shee was not hid shee came trembling and fell downe before him and tolde him before al the people for what cause shee had touched him and howe shee was healed immediately 48. And hee sayde vnto her Daughter bee of good comforte thy faith hathe made thee hole goe in peace 18. VVhile he thus spake They that imagine that Marke and Luke doe not sette downe the same hystorie which Mathewe doeth are so plainely confuted out of the text so that it neede not any long disputation Three with one mouthe doe saye that Christe was required by the ruler of the synagogue that he would come to his house to heale his daughter In this they differ that the name of Iairus is suppressed by Mathewe and is set downe by Marke and Luke And he bringeth in the father speaking thus my daughter is deceased the other two doe say that shee was at the poynt of death and that he was tolde of her death by the way as he was bringing Christ. But in that there is no difficultie for Mathew endeuouring to be short doeth in a worde set downe togither those things which the other doe digest distinctly in their places But seeing all other things do so aptly agree togither sith so many circumstaÌ„ces doe concord in one as if three fingers shuld seeme to be directed togither to shew one thing no reason doeth suffer this hystorie to be drawn to diuers times The Euangelists do with one mouth declare that when Christ was required of the ruler of the synagogue to come to his house by the waye a woman was healed of an issue of bloud by a secrete touching of his garment and that Christ after he was come into the rulers house did raise a dead maiden So I do not thinke it needefull to vse a long circumstance of words to prooue that the three do report one and the same hystory Let vs now come to the particulers Beholde a certaine ruler Although it appeareth by the other two Euangelists that his faith was not so strong that he hoped that he coulde restore his daughter to life yet it is not to be doubted but that he being rebuked by Christ conceiued a greater hope then hee had brought from home But Mathew as it is sayd endeuouring to be short placeth in the beginning that which was wrought in successe of time yet the hystorie is thus to bee gathered that Iairus first demaunded to haue his daughter cured of her disease and then to bee restored from death to life after when Christ had encouraged him VVorshipping is taken for the bowing of the knee as we gather by the words of Marke and Luke for Iairus did not giue diuine honour to Christ but worshipped him as a Prophet of God And it is well knowen that the bowing of the knee was very common amongst the inhabitants of the East Come and lay thine hand on her VVee haue heere a notable spectacle of the fauour of God towardes vs if thou comparest the ruler of the synagogue with the Centurion a heathen manne thou wilt say that in him there was a full great light in this scarce one little droppe of faith he imagineth that Christe hath no power to doe her good except hee touche her and hauinge receiued woorde of her death hee is so afraide as if there were no further remedie Therefore we see that his faith was weake and very colde but that Christe yeeldeth to his requestes and encourageth him to hope wel declareth that his faith howe small so euer it was was not vtterly reiected Therefore though we be not instructed fully in the faith as it were to be wished yet there is no cause why our weakenesse shoulde hinder vs or driue vs from calling vppon God 20. A woman which was diseased with an issue of bloud The Euangelistes doe expresly declare that this issue of bloud had endured for the space of
chief gouernment and power in his hand VVherefore there is nothing more absurd then to desire to be counted amongst the number of the faythfull and yet to grudg at GOD when he frameth vs to the image of his owne Sonne whom hee hath sette ouer his whole housholde For what nice fancies are these if we would possesse a place in his house and excell aboue the Lord himselfe The meaning is we are too softe daintie if it behard for vs to beare the reproaches which our Prince did willingly submitte himselfe vnto The word Beelzebub is corrupted it shuld properly be called Baalzebub So they called the chiefe of the feigned Gods of the Philistines which the citie Accaron did worshippe And the lesser Gods were called Baalim which at this day in Popery are called Patrones And whereas Baalzebub signifieth a Patrone of a flye or of flyes some thinke that the name was deryued and taken of this that the Temple swarmed with aboundaunce of flyes through the plentie of the sacrifices But I doe rather coniecture that they sought helpe at the ydoll against the flyes which were noysome to the place For when Ochozias superstitiously sought an aunswere of his health from it he called it so VVhereby it appeareth that it was not a name in skorne For as godly men translated the word Gehenna to the helles that they might note that place with infamy so for hatred and detestation of the Idoll they called the deuill Baalzebub VVherby we gather that the reprobate that they might make Christ the more detestable noted him with the greatest infamy they could as by calling him a deuill who shoulde bee the greatest enemy of relygion VVherefore if it befall vs to be touched with the same ignominie it ought not to seeme straunge to vs to haue that fulfilled in the members which began in the head Math. 10. 26. Feare them not therefore for there is nothing couered that shal not be disclosed nor hid that shall not be knowne 27. VVhat I tell you in darkenesse that speake yee in light and what yee heare in the eare that preach yee on the houses 28. And feare yee not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell 29. Are not two sparowes solde for a farthing 〈◊〉 one of them shall not fal on the ground without your father 30. Yea and all the haires of your head are numbred 31. Feare yee not therefore ye are of more value then many sparowes Marke 4. 22. For there is nothing hid that shall not be opened neyther is there a secret but that it shal come to light 23. If anye manne haue eares to heare let him heare Luke 8. 17 For nothing is secrete that shal not be euident neither any thing hid that shal not be known and come to light Luke 12. 2. For there is nothing couered that shal not be reuealed neither hid that shal not be knowne 3. VVherfore whatsoeuer ye haue spoke in darknes it shal be heard in the light and which yee haue spoken in the eare in secret places shal be preached on the houses 4. And I say vnto you my frieÌ„ds be not afraide of them that kill the body and after that are not able to doe any more 5. But I wil forewarn you whom ye shal feare feare him whiche after he hath killed hath power to cast into hel yea I saye vnto you him feare 6. Are not fiue sparowes bought for two farthings and yet not out of them is forgotton before God 7. Yea al the haires of your head are nuÌ„bred feare not therfore yee are more of value thâ—â— many sparowes 26. Feare them not therefore VVhen as the Apostles shoulde see the Gospel to be so contemptible and that they should remember the fewnesse of the beleeuers they might also cast of all hope for the time to come Now Christ answeareth this doubt declaring that the Gospell should be spred further and that it shall passe throughe all the lettes of menne so that at length it should shine foorth openly For though this saying seeme to be a prouerbe there is nothing couered that shall not be disclosed yet here it ought especially to bee restrained to the doctrine of saluation whiche Christ sayeth shall be the conquerour what soeuer menne deuise to oppresse the same Though hee preached sometime openly in the Temple yet because his doctrine was refused he yet lay hid as it were in dark corners but he sayeth that the time shal come when it shal be vttered abroad which we knowe was done shortly after for there was neuer any sound of thunder more hard in any quarter of the world then the voyce of the Gospell which sounded through out the whole worlde And because this promisse ought to comfort their mindes Christ exhorteth them that they shoulde boldly and valiantly apply themselues to the same and that they shoulde not be afraide though they saw the Gospell as yet not regarded but that they shoulde be crying preachers of the same That which I reported out of Marke was spoken peraduenture at an other time and in an other sense yet because there are redde short sentences I followe that which was most probable to me For after that Christ commanded there his disciples that as burning lightes they shoulde giue a cleare light farre froÌ„ them presently after he addeth ther is nothing hid which shal not be made open And the lighte of the Gospell was lighted by the Apostles in darke places so that by their ministerie it shone aloft through the whole world And the text in the eight after Luke is altogether like this As coÌ„cerning the place of the 12. chapter it is not to be doubted but that it answeareth to this yet in wordes there is some difference for Christ commaundeth there that the Apostles shoulde bring those things into light which they had spoken in the darke whereby he declareth that they had as yet but whispered of the Gospell but that the message which they did beare was so notable that it shoulde spreade it selfe to the furthest partes of the worlde 28. And feare yee not them Christe teacheth his disciples to contemne death by a most notable reason because that men created to enioy the celestiall immortalitie ought to despise this fraile and transitorie life For the summe tendeth to this purpose if the faithfull would consider wherfore they were borne and what their condition is there is no cause why they shoulde so gredely desire this earthly life Though the sence of the woordes are more full and more plentifull for Christe teacheth that the feare of God is vtterly dead in them which for feare of tyrantes doe fall from the confession of their faith and that there raigneth a beastly blockishnesse in their hearts which for feare of death doubt not to forsake the same confession of faith For the Antithesis betweene the two contrary
against God Yet here ariseth a question whether menne wyll breake out into such madnesse as that they will not doubt but wittingly and willingly to strike at God for this seemeth to be a straung monster not to be beleeued I aunswere this boldnesse proceedeth of a frantike blindenesse wherein malice and poysonfull fury getteth the victorie And it is not without cause that Paul saith 1. Tim. 1. 13. Though he was a blasphemer yet he receiued mercy because he did it ignorantly thorow vnbeliefe for by these wordes he distinguiseth his sinne from wilfull blasphemy Also in this place is confuted theyr errour whiche ymagine that euerye wilfull sinne whiche is committed the conscience withstanding it to be vnpardonable But Paule dooth expresly tie that sinne to the firste table of the lawe and the Lorde dooth by the name of blasphemy poynt out one kinde of sinne and hee also sheweth that it directly fighteth with the glory of God But of all these I gather that they sinne and blaspheme againste the holye Ghoste whiche turne the graces and gyftes of GOD reuealed vnto them by the spirite by the whiche they shoulde sette forth his glorye to the hynderaunce and slaunder of the same And with Sathan their captaine they are professed enemies to the glory of God VVherefore it is no meruaile if Christe cutte away all hope of forgiuenesse frō such sacriledge for they are paste hope which turne the onely medicine of their sauing health into deadly poyson This seemeth to some to be too hard and therfore they flye to a childish cauill saying that it is sayde to be vnpardonable because the forgiuenes of the same is rare hard to be obtained But Christ speketh more expresly so that his wordes cannot so childishly be shifted They do also reason too fondly that God should be cruell if he should neuer forgiue the sinne and that his crueltie would make vs all amased but they doe not consider howe haynous the offence is not onely to prophane the holy name of God of set purpose but also to spitte in his face while hee shineth vppon them with his gratious and fauourable countenaunce The exception whiche other take is as fond namely that the meaning should bee that no man should obtayne forgiuenes without repentaunce For it is certeine that blasphemy against the holy Ghost is a signe of reprobation whereof it followeth that all they that fall into the same are giuen ouer into a reprobate sense For as we hold it to be vnpossible that he that is truely regenerate by the spirit should throw himselfe headlong into so horryble sinne so againe is it to be holden that they which fall into the same can neuer rise againe and that God in this sorte reuengeth the contempte of his grace in that he hardeneth the heartes of the reprobate that they can neuer attaine to repentaunce 32. Neither in this life Marke dooth briefly set downe the meaning of these wordes saying that they which speake against the holy Ghost shall be subiect to eternall damnation VVe aske of God forgiuenes of sinnes dayly and he reconcileth vs vnto himselfe at length al sinnes being abolished in death he sheweth himselfe merciful vnto vs and the fruit of this mercy shall shew it selfe in the latter day Therfore the sense is that there is no hope that they which blaspheme against the holy Ghost should obtaine forgiuenes in this life or in the latter iudgement The cauil which the Papistes gather hereof that sinnes may be forgiuen men after theyr death is easily confuted First they are foolish in wresting the worde of the world to come to a middle time when as it is euident to all men that it signifieth the last day but herein also is their wickednes laid open because that the cauill which they pretende is contrary to their owne doctrine Their destinction is knowen that the sinnes are freely forgiuen in respect of the offence but they are required in the satisfaction of the punishmentes Now they graunt that there is no hope of saluation except the sinnes be forgiuen before the death Therefore there remaineth to the dead onely forgiuenes of the punishment but they dare not denie but that this sentence is here spoken of the sinne Now let them go and of this cold substance let them kindle their Purgatory fire if flames can be gotten out of cold ice Matth. 12. Mark Luke 33. Either make the tree good and his fruit good or els make the tree euill and his fruit euill for the tree is knowne by his fruit 34. O generation of Vipers how can yee speake good thinges when yee are euil For of the abundance of the heart the mouth speaketh 35. A good man out of the good treasure of his heart bringeth forth good thinges and an euill man out of an euill treasure bringeth forth euill thinges 36. But I say vnto you that of euery idle worde that men shal speake they shal giue an account therof at the day of iudgement 37. For by thy wordes thou shalt be iustified by thy wordes thou shalt be condemned   33. Eyther make the tree good It may seeme to be absurd that the choice is giuen to men to be either good or euill But if we consider what kind of men Christ speaketh to it shall be easily answered We know what opinion or estimation there was of the Pharises for the mindes of the common people were so daseled with the feigned shewe of their holynesse that no man durst call their lewde dealinges into question Christe meaning to take away this viserd commaundeth them to be either good or euill as if he should haue sayde there is nothinge more contrarye to honestie then hypocrisie and they doe challenge to themselues the tytle of righteousnesse in vaine which are not sincere and vpright So he putteth nothing in their choise neither doth he giue them the bridle at libertie but onely admonisheth them that they shall profit nothing by theyr vaine disguisinges so long as they continue so duble for that it is necessary for men to be either good or euill That he saieth Make the tree some do gather fondly thereof that it is in euery mans owne hande to frame his owne lyfe and maners For it is an vpbrayding kind of speach wherwith Christ scattereth the hypocrisie of Scribes as smoake calling them to a perfect and pure vprightnesse After he setteth downe the manner and the way whereby they may shewe themselues to bee good or euill trees to witte if they bring forth good or euil fruit So now there is no ambiguitie in the sense The life of the Scribes was infamous amongste men through their grosse sinnes they bewrayed the poyson of pride ambition and enuie thorow their owne ouerthwart cauillinges but because the simple people saw not this Christ brought this great mischief out of the corners into the light If any obiect that it cannot bee in this corruption of our nature that any man shoulde be
that yet he shoulde preuaile nothing by hys deuices I sayeth he what guiles soeuer he deuiseth will to day to morowe doe the office laide vpon me of God and when I come to the ende of the race then shall I be offered vppe in sacrifice Yet that the meaning of the woordes may be more plainly sette downe vnto vs in the first part of the sentence Christe graunteth that the third day after that is shortly after he should die and thus he declareth that he can by no fear of death be driuen from doing his duetie to the whiche with a setteled purpose of the minde he goeth without feare Then he addeth that it is a vaine shew of feare which is obiected by those false fained warners because there is no daunger of death other where then at Ierusalem But in the seconde parte he reprooueth the Pharises sharply doe you who I see shall be my butchers warne me to take heede of Herode Though the vpbraidinge goeth further for he not only sayeth that he is ready to die at Ierusalem but that it also is a denne of theeues where almost all the Prophets were slaine It is true that many were slaine otherwhere and especially at that time when the cruell rage of Iesabel was hotte against them but because that continually the Prophets were not in any other place more cruelly dealt with Christ layeth woorthely this reproofe vppon the wicked inhabitants of the holy Citie And for the most part it befell the Prophets to be slaine there for sith the wickednesse came from thence wherewyth Iudea was filled that also was the fielde wherein God exercised his Prophets For we knowe that the more the doctrine of the Gospell shineth and the nearer it commeth to the wicked the madder they become Yet this is a horrible example that the place which was chosen to be the sanctuary of the worship of God and to be the house of the lawe and of the heauenly wisedome should be defiled not with one or two murders but with the ordinarie slaughter of the Prophets And heereby it appeareth howe obstinate the vnthankfulnessse of the world was in refusing sound doctrine Thoughe the exclamation which followeth presently after in Luke seemeth so to be ioyned to this as if Christ heereof taking occasion did then enuey against Ierusalem yet I rather thinke when Luke had sayd before that Ierusalem was embrued with Prophets bloude yea and that it was by continuall course of many ages the cruell and sacrilegious slaughter house occupied in murthering the Prophets presently according to his maner he addeth a sentence whiche agreed with that speache For we see in diuers places before that it was no vnwōted thing in him to gather into one place sayings of Christ vttered at sondry times Mathewe Marke Luke 11.   37. And as he spake a certain Pharisie besought him to dine with him and hee went in and sate downe at the table 38. And when the Pharisie sawe it hee marueiled that he had not first washed before dinner 39. And the Lord sayd vnto him in deede ye Pharisies make cleane the out side of the cuppe and of the platter but the inwarde parts is full of raueuing wickednesse 40. Yee fooles did not he which made that which is without make that which is within also 41. Therefore giue almes of those thinges which are within and beholde all things shal be cleane vnto you This heere sette downe agreeth in parte but not wholely wyth that doctrine in the fiftene chapter of Mat. that Christ of purpose neglected those outwarde rites inuented by men in obseruing whereof the Iewes were to too carefull that hee might correcte the superstition of the people and especially of the Scribes God had commaunded some certaine washings in his lawe in the whiche hee profitably exercised his people in the meditation of true puritie The Iewes not being content with thys mediocritie added many other washinges specially that no man shoulde eat except he had washed as Mark declareth more plainly in his 7. chapter and also appeareth in the 2. of Iohn Also to this fault was added a wicked confidence because they hauing no regard of the spirituall worship of God thought they had wel discharged themselues if they had set vp a figure in the place of God And Christe not being ignorant that the contempt of this ceremony woulde be offensiuely taken yet omitted the same that he might shewe that God made small account of the outwarde cleannesse of the flesh but required the spirituall righteousnes of the hart 3◠In deede yee Pharisies Christe doeth not reproue the Pharisies in this place as he doth in Mathew and Mark because they preposterously worshipped God with mens inuentions and brake the lawe of God through their owne traditions but he onlye toucheth their grosse hypocrisie because they desired puritie but in the eyes of men as it they had nothing to do with God And this reproofe lighteth vpon all hypocrites which establish a righteousnesse in the ceremonies commanded by God And therfore Christe concludeth more then if he shoulde haue sayde that God is worshipped in vaine with the commandements of men for he generally condemneth that errour that God shoulde be worshipped with ceremonies and not with faith a pure affection of the heart And though the Prophets alwayes hadde a great controuersie about this matter wyth the Iewes yet the dispositions of men are so prone to hypocrisie that proud errour preuailed that God should be pleased with outward worshippings voide of faith But chiefly they were so astonied in Christes time that religion then only stode in mere trifles Therefore he enueyeth against the Pharisies which are busily occupied in washing the cuppes nourish inwardly in their harts most filthy spots of rauening wickednes And he cōdemneth their folly by this reason that God which created the inward soule of man as well as the body could not be pleased only with an outward shew For this chiefly deceiueth men that either they doe not consider that they haue to doe with God or else they transforme him according to the vanitie of their imagination as if he differed nothing from a mortall man 41. But of those thinges which are within Christ after his maner calleth the Pharisies backe from ceremonies to charitie affirming that men as wel as meats are not clēsed with water but with loue Yet he wold not in those woords lessen the grace of God nor reiecte the rites of the lawe as vaine and vnprofitable for he directeth his speach against them which carelesly mocke at God with naked signes as if he should haue sayd it is onely the lawfull vse which sanctifieth the meates And they onely doe vse the meates rightly and iustly which helpe the want of the poore with their aboundance Therefore it were better to giue almes of that abundance which we haue then by scrupulous washing of hands and cuppes to neglect the poore That which the Papists doe gather
wee gather that the wisdome of the spirite and of the fleshe are not compared togeather which could not be without the reproofe of God himselfe but that the faithfull are onely stirred vppe more diligently to consider those things which apperteine to the life to come and that they should not shut their eies at the light of the Gospel when they see blynd men to see better in the darke then they And truely it behooueth them to be the more affected when they see the children of the woorlde to foresee longe before for this life which is transitory and which passeth away in a moment 9. Make you friendes As Christe commaunded not heretofore to offer sacrifices to God of thinges stolne so now he meaneth not that eyther excusers or patrones should be sought for which should hide defend vs vnder their defence but he teacheth that by bestowing louingly that the fauour of God is obtained who promiseth that hee likewise wil be mercifull to them that are mercifull and kinde But very fondlye and absurdly doe they reason which doe gather of this that we are holpen by the praiers and suites of them that are dead for so whatsoeuer is bestowed vpon the vnworthy should be lost But the wickednes of the men hynder not but that the Lord writeth vp in his tables whatsoeuer we bestow vpon the poore Therefore the Lorde hath not regard to the persons but to the worke it selfe so that our louing kindnes shal answere vs before God yea though it fall vppon vnthankfull men But so it seemeth to signifie that eternal lyfe is giuen as a recompence to our deserts I aunswere it appeareth plainely enough by the text that he speaketh after the maner of men to wit as he which is exalted by fauour riches if he get himselfe friendes in his prosperous estate hee hath when he falleth into aduersitie by whom he shal be sustayned so our kindnes shal be to vs as a conuenieÌ„t refuge because whatsoeuer any man shal bestow liberaly vpon his neighbours the Lord acknowledgeth the same as bestowed vppon himself VVhen yee shall want By this word he noteth the time of death and hee warneth vs that the time of our stewardshippe shal be but shorte For whereof commeth it to passe that the greater parte sleepe in their riches many wast that they haue in prodigall expenses others by hoardinge it doe malitiously defraud themselues and others but because they beeing deceiued with a false imagination of a long lyfe doe flatter themselues in securitie He calleth them the riches of iniquity that hee might make vs to suspect riches because that for the most part they entangle theyr owners in iniquitie For though they are not euill of themselues yet because they are seldome gotten without deceite or violence or other vnlawfull meanes and are also rarely possessed and kept without pride or luxuriousnes or some other wicked affection Christ causeth vs worthily to suspect them as in an other place he also called them thornes Mat. 13 22. Yet here seemeth to be vnderstoode an opposition as if hee shoulde haue sayd riches which otherwise defile the owners through the wicked abuse and are almost the snares of sinnes must be turned to a contrary end that they might get vs fauour Furthermore that must bee remembred which I said before that God desireth not a sacrifice of a pray vniustly gotten as if he should be a companion of theeues and therfore it is rather an admonition to the faithful that they should preserue them selues free from iniquity 10. He that is faythfull in the least They are prouerbial sentenses gathered of the common vse and experience and therefore it sufficeth that they bee true for the most parte For it shall befall somtimes that the deceiuer not accounting of a smal gaine shal shew forth his wickednes in a great matter yea and many in small matters vnder pretence of simplicity do hunt after great gaine as Liuy sayth fraud getteth credit in smal matters that when it is worthy the labour it may deceiue for a great reward Yet notwithstanding the saying of Christ is not false because in prouerbes as I sayd we follow that which is most commonly vsed Christ therefore exhorteth his disciples that by dealing faithfully in small matters they might accustome themselues to be faithfull in the greatest matters TheÌ„ he applyeth this doctrine to the right dispeÌ„sing of spiritual graces which though the world esteeme not according to the value yet it is certeine that they farre excell the transitory riches of the world And he teacheth that they are vnmeete that God shoulde commit the incomparable treasure of his Gospell and of lyke giftes to them which deale naughtily and vnfaythfully in matters of lesse value as are the fleeting riches of the world Therefore there is included in these wordes a secrete threatning that it is to be feared least for the abuse of the earthlye stewardshyppe wee should be depriued of the heauenlye gyftes In which sense the heauenlye blessednesse is opposed against riches but as a perfecte and perpetuall good thing against a shadowe and a transitorie matter 12. If yee be not faithfull in an other mans goodes Hee calleth that an other mannes which is without manne for God doth not giue vs riches of this condition that we should be tied vnto them but so he made vs stewards of them least they should holde vs bound in their bandes And it cannot be that mindes free and at lybertie should dwel in heauen excepte they account whatsoeuer is in the world to belonge to others And hee maketh the spirituall riches which belong to the lyfe to come to be ours because the enioying of them is eternall But now hee vseth an other similitude it is not to be hoped that wee should vse our owne goodes well and moderately if wee deale yll and vnfaythfully with other mens For menne vse more carelesly to abuse theyr owne and they graunt themselues more lybertie in loosing them because they are not afrayde that any manne shoulde reproue them But they are more warye and more fearefull of that which is layde vppe with them or committed to them or lent them of which thinges there must an account be giuen againe Therefore we vnderstand the meaning of Christe that they will be but euyll keepers of spirituall gyftes whiche doe dispose the earthlye goodes euyll After there is a sentence sette downe that no manne can serue GOD and riches which I haue expounded in the sixt Chapter of Matthe And lette the readers see there what this word Mammâ—n signifieth 14. All these thinges heard the Pharises They which thinke that the Pharises scorned Christ because he taught in common and rude speach and gloried not in swelling words do not sufficiently consider Lukes words I graunt that the doctrine of the Gospell seemeth very contemptible to proud and disdainful men But Luke expresly declareth that Christ was therefore scorned of them because they were couetous For they being
suffer manye thinges of the Elders and of the high Priestes and of the Scribs and be slaine and rise againe the third day 22. Then Peter tooke him aside and began to rebuke him saying master pitie thy self this shall not be vnto thee 23. Then hee turned backe and said vnto Peter get thee behind me Sathan thou art an offence vnto me because thou vnderstādest not the thinges that are of God but the thinges that are of men 24. Iesus then said to his disciples if any man wil folow me let him forsake himself and take vp his crosse and follow me 25. For whosoeuer will saue his life shall lose it and whosoeuer shal lose his life for my sake shal finde it 26. For what shal it profit a mā though he should win the whole world if he lose his own soule or what shall a man giue for recōpence of his soule 27. For the sonne of man shall come in the glorye of his father with his Angels and then shall he giue to euery man according to his deedes 28. Verily I saye vnto you there be some of them that stand here which shal not taste of death til they haue seene the son of man come in his kingdome 30. And sharpely hee charged them that concerning him they shuld tell no man 31. Then he beganne to teache them that the sonne of manne must suffer many thinges and shoulde bee reproued of the Elders and of the high Priests and of the Scribes and be slaine and within three dayes rise againe 32. And hee spake that thing plainly Then Peter tooke him aside and began to rebuke him 33. Then he turned back looked on his disciples and rebuked Peter saying gette thee behinde me Sathan for thou vnderstandest not the thinges that are of God but the thinges that are of men 34. And hee called the people vnto him with his disciples and said vnto them whosoeuer will follow me let him forsake himselfe and take vp his crosse and follow me 35. For whosoeuer wil saue his lyfe shall lose it but whosoeuer shal lose his life for my sake and the Gospels he shal saue it 36. For what shal it profitte a man though he should winne the whole world if he lose his soule 37. Or what shall a man giue for recompence of his soule 38. For whosoeuer shal be ashamed of me of my words amōg this adulterous sinfull generation of him shall the sonne of man be ashamed also when hee commeth in the glory of his father with his holye Aungelles Marke 9. 1. And he sayd vnto them verily I say vnto you that there be some of them that stand here which shal not tast of death till they haue seene the kingdome of God come with power 21. And he warned commanded them that they should tel that to no man 22. Saying the sonne of man must suffer manye things and be reproued of the Elders and of y e high Priests Scribs and be slaine and the third daye rise again 23. And he said to thē al if any man wil com after me let him deny himself take vp his crosse daily followe me 24. For whosoeuer will saue his life shall lose it and whosoeuer shall lose his life for my sak the same shal saue it 25. For what auantageth it a man if he win the whol world destroye himselfe or lose himself 26. For whosoeuer shal be ashamed of me and of my wordes of him shal the sonne of man bee ashamed when hee shal come in his glory and in the glory of the father and of the holye Angels 27. And I tell you of a surety there be some stāding here which shal not taste of death tyll they haue sene the kingdome of God Christ after he had made a shewe of his glory to come admonisheth his disciples what they should suffer that they also might prepare themselues to beare the crosse for the time of tryall was at hande for the which he knew them farre vnmeet except they should be furnished with a new force But Christ bent himself chiefly to shew this that his kyngdome should begin not with royal pomp nor with great riches nor with the pleasaunt allowaunce of the world but with a reproachfull death But there was nothing more difficult then to ouercome such an offence especially if we consider how throughly they were now perswaded of their master for they imagined that he should procure them an earthly felicity Therefore they were caryed away with a vaine hope earnestlye gaping for that time when Christe should sodenly reueale the glorye of his kingdome They had so litle mind of the ignominy of the crosse so that they thought it not lykely that any thing should befal vnto him to the contrary This cyrcumstaunce also was very hard that he shoulde be reiected of the Elders and the Scribes who had the gouernmente of the Church in their hands VVhereof it is easie to gather how necessary this admonition was But because it could not be but y t the only mention of the crosse would grieuously trouble their weak minds presently he healeth the wound and saith that the thyrd day hee shall ryse againe from death And certeinlye when as in his crosse there onely appeared the infirmitie of the fleshe our fayth shal finde nothing wherein it shall reste or comfort it selfe vntil it shall come to the resurrection wherein the power of the spirite shineth forth Therefore this course muste bee wisely holden by the ministers of the word which desire to teache with profit that they alwaies ioyne the glory of the resurrection with the ignominy of death But it is meruaile why Christ wold not haue his Apostles to testifie of him to whom hee had appoynted that office beefore For to what end were they sente but that they should bee preachers of the redemption which depended vpon the comming of Christe The answer is easie if we remēber those things which I thē set down nāely that they were not created doctours to declare the certeine and full testimonie of Christ but only that they might prepare schollers for a master that is to make them which were ouerwhelmed with drowsinesse apt to be taught and attentiue Further that commaundement was to laste but for a time and the preaching of Christ put an end to the same Now because the time of his death drewe neere and they were not as yet ready to witnesse their faith yea their confession shoulde haue bin had in dirision for the weaknes of their faith therefore the Lorde commaundeth them silence vntyll that others know that he is the conqueror of death and that he endue them with more constancy 22. Peter beganne to rebuke him It is a signe of immoderate heat that Peter vseth his maister thus yet hee seemeth to beare some reuerence towardes him that he tooke him aside and durst not reproue him before witnesses yet his intemperancy is great in that he warneth him as if hee were
be the daily meditation of the godly when as they haue born many troubles to prepare themselues to beare new 25 For whosoeuer will saue his lyfe A most apt consolation that they truly shall finde life which doe willingly suffer death for Christ for Mark doth expresly prescribe vnto the faythfull this cause of death and therefore it is to bee vnderstoode in Matthew his wordes For oft tymes it commeth to passe that ambition or desperation driueth prophane men to contemne life so that couragiously they hasten to death but yet they profit not therby Also the opposed threatning auaileth much to the shaking off of the drowsie sluggishnes of the flesh when as he forewarneth them that are desirous of this present life that they onelye preuaile thus farre that they shal lose the same There is a contrarietie betweene this temporal life and the eternall as we taught before vpon the tenth chapter from whence the readers may seeke for the rest 26. For what shall it profit a man c if hee lose his owne soule The word soule is heere taken properly for Christe admonishth that the soule of man is not therefore created to enioy the world onely for a fewe dayes but that at length it may attaine to that immortality in heauen as if he shuld haue said how great is this sluggishnes and how beastly blockishnes is it that the world so holdeth men bound vnto it and ouerwhelmesh thē that they consider not to what end they were born and haue an Immortal soule giuen vnto them that the race of this earthly life being finished they should liue for euer in heauen And all men truly doe confesse that the soule is more worth then all the riches and pleasures of the worlde but in the meane season the sense of the flesh doth so blinde them that wittingly and willingly they cast their soules into destruction Therefore least the world should enchaunt vs with her baytes let vs consider in our minde the excellency of our soule which if it bee earnestlye considered dooth easilye dispearse the vaine imaginations of an earthlye felicity 27. For the sonne of man shall come That the former doctrine may the better sinke into our minds Christe setteth before their eyes the iudgement to come for that this transitory lyfe may become vile vnto vs it is necessary for vs to be touched with an earnest feeling of thee heauenly The slownesse and sluggishnesse of our minde hath nead to bee holpe and stirred vp to looke vp into heauen Therfore Christ citeth the faithfull to his trybunall that they might continuallye thinke that they liue for no other cause but to aspyre to that blessed lyfe which shall bee reuealed at that day And the warning tendeth to this purpose that wee might know that they striue not in vain to whom the confession of their faith is more deare and precious then their life as if Christ should haue fayde Cast your lyues into my hande and keeping without feare for I wyll shewe my selfe at length the auenger who will at length restore you agayne perfectlye though you seemed for a tyme to perishe Hee mentioneth the glorye of the father and the Aungels leaste hys disciples shoulde iudge of his kingdome after the present face or shewe for as yet hee was base and despised beeing hidde vnder the habite and shape of a seruaunt Therefore he promiseth to be farre otherwise when he shall come to be the Iudge of the worlde Further those words which Marke and Luke haue more the readers shall finde expounded in the tenth Chapter of Matthew Also I haue spoken sufficiently otherwhere of the reward of workes This is the summe of it as ofte as there is a rewarde promised to good workes it doth not oppose the merite of thē against the free righteousnes of faith neyther dooth it shewe the cause of saluation but onely encourage the faithful to the study of weldoing while they are certeine that they labour not in vaine VVherefore these two do very wel agree we are iustified freelye because we are accepted of God besides our desert and yet that he of his owne free will pleasure bestoweth a reward not due vnto our works 28. Verely I say vnto you Because the disciples might yet doubte amongst themselues when that day should be the Lorde styrreth them vp with a neerer hopei namely that hee will shortly giue a shewe or token of his glory to come VVe know how true the common prouerbe is in that which is desired haste it selfe seemeth to make delay but it is found most true especiallye amongst vs while our saluation is differd to the comming of Christe The Lorde therefore that hee might in the meane season refresh his disciples hee proposeth vnto them for their confirmation a time in the meane season as if hee shuld haue saide If it seeme too long for you to waite for my comming I wil sooner preuent the same for before you shal dye that kingdome of God shal be euidente beefore your eyes of the hope whereof I commaund you to depend This is the naturall sense of the wordes For that which some doe imagine of Iohn is but a fancy By the comming of the kingdome of GOD is meant the manifestation of the heauenlye glorye which Christe beganne at hys resurrection and shewed it more fullye by sendinge the holye Ghost and by working merueilous workes for in these beginninges hee gaue his Disciples a taste of the newnes of the heauenly lyfe when by true certeine tryalles they might knowe him that he sate at the right hand of his father Matth. 17 Mark 9 Luk. 9. 1. And after sixe dayes Iesus took Peter Iames and Iohn his brother and brought thē vp into an high mountaine a parte 2. And was transfigured before them and his face did shine as the sunne and his clothes were as white as the light 3. And beehold there appeared vnto them Moses and Elias talkinge with him 4. Then answered Peter and said to Iesus master it is good for vs to be here if thou wilt let vs make here three tabernacles one for thee and one for Moses and one for Elias 5. VVhile he yet spak behold a bright cloud shadowed thē and behold there came a voice out of the cloud saying This is my beloued sonne in whom I am well pleased heare him 6. And when the discyples heard that they fell on theyr faces and were sore afraid 7. Then Iesus came and touched them and sayd arise and be not afrayd 8. And when they lifed vp their eies they saw no manne saue Iesus onely 2. And sixe dayes after Iesus took Peter Iames and Iohn and brought them vp into an high mountaine out of the waye alone and he was transfigured before them 3. And his raymente did shine and was verye white as snow so white as no fuller canne make vppon the earth 4. And there appeared vnto them Elyas with Moses and they were talkinge with Iesus 5. Then
also for the dead which had bene lost But it is too vile a thing for vs to loath them whom the sonne of God hath set so much by Neither if the weake ones haue faultes which might bring them into contempt is our prid therefore to be excused for they are not to be esteemed after the value of their own vertues but for Christes sake after whose example who so will not frame himselfe is too froward and proud 12. How thinke yee Luke maketh a further rehearsall of the occasion of this parable namely that the Scribes murmured against the Lord whoÌ„ they saw dayly conuersant with sinners Therefore Christes will was to shewe that a good teacher muste take no lesse paines to recouer those which were loste then to preserue those whiche are vnder his hande Though the similitude proceedeth in Mathew namely that the disciples of Christ should not onely be friendly entertayned but their faultes are to be borne with so as wee may endeuour to bring them that wander into the way For though it fall out that they doe sometimes go astray yet because they are sheepe ouer whom God hath set his owne Sonne to be their shepheard it behoueth vs to gather them from going astraye so farre must we be from putting them to slight with vnkindnes or from taking lyberty to driue them away For to this purpose beelongeth that saying heede must be taken that we dessroy not that which God would should be saued That which Luke reporteth tendeth somwhat to a diuerse ende because al mankinde is Gods they are to be gathered which are strangers as great ioy is to be made while they that were lost returne to good as if any man should beyond all hope recouer that which he was sory should be lost LV. 10. There is ioy in the presence of the Aungels If the Angels doe reioyce among themselues in heauen when they see restored into their company that which was lost it becommeth vs that are in the same and like estate with them to be partakers of the same ioy But how is it that hee sayth that the Angels do reioyce more at the repentaunce of one wicked man then at the perseueraunce of many righteous whom nothing more delighteth then a continuall and iust course of righteousnes I aunswere though it should more agree with the desires of the Aungels as it is also more to be desired that men shoulde alwayes continue in pure integritie yet because the mercy of God doth more appeare in the delyueraunce of a sinner who now had bene giuen ouer to destruction had falen off as a rotten member from the body he attributeth to the Angels after the maner of men the greater ioy for this good vnlooked or vnhoped for Further he doth specyallye restraine the word repentaunce to the conuersion of them which were wholly falne from God as that they now rise from death to lyfe For otherwise there ought to be a continuall meditation of repentance through the whole life neither is any man exempted from this necessity when as their seueral sinnes do stir all men to a daily exercise of the same But it is one thing amongst offences or falles or errours to go forward to the goale when thou art entred into the course and it is an other thing to call a man home from errour who was altogeather out of the way or to beginne a right course from the prisons They neede not such repentaunce who haue now begunne to frame their life after the rule of Gods lawe that they might beginne to lyue holyly and godly though it be necessary for them to sigh vnder the infirmities of their flesh and to labour to reforme and correct them Math. Mark Luke 15.   11. Hee sayd moreouer A certeine man had two sonnes 12. And the younger of them sayde to his father Father giue me the portion of the goodes that falleth to me So he deuided vnto them his substance 13. So not long after when the younger sonne had gathered al together he took his iourney into a farre countrey and there he wasted his goodes with riotous liuing 14. Now when hee had spent all there arose a great dearth throughout that land he began to be in necessity 15. TheÌ„ he went and claue to a citizen of that countrey and he sent him to his farme to feede swine 16. And he would â—ain haue filled his belly with the huskes that the swine eat but no man gaue theÌ„ him 17. Then he came to himself and saide how manye hired seruants of my fathers haue bread ynough and I die for hunger 18. I wil rise and go to my father and say vnto him Father I haue sinned against heauen before thee 19. And am no more worthy to be called thy sonne make me as one of thy hyred seruaunts 20. So he arose and came to his father and when he was yet a great way off his father sawe him and had compassion and ranne and fell on his necke and kissed him 21. And the sonne saide vnto him Father I haue sinned against heauen and before thee and am no more worthy to be called thy sonne 22. Then the father said to his seruaunts bring forth the best robe and put it on him and put a ring on his hand and shooes on his secte 23. And bring the fat calf and kill him and let vs cate and be mery 24. For this my son was dead is aliue again he was lost but he is found And they began to be mery This parable is nothing els but a confirmation of the former doctrin And in the former part of it ther is shewed how redy willing god is to forgiue sinnes and in the other how malitiously peruersly they doe which do murmur at his mercy which we wil handle after in that place And vnder the person of a prodigal yong man who through lust ryotous expenses being brought to extreame pouerty returned in al humility vnto his father against whom he had bene iniurious disobedient Christ describeth al sinners who lothing their owne madnes do applye themselues vnto the grace of God And vnto a humane father who not onely forgiueth the offences of his sonne but runneth willingly foorth to meete him he compareth GOD who is not satisfied in pardoning them that aske forgeuenesse except he doe also preuent them of his fatnerly kindnesse Nowe we will consider the particular poyntes 12. The yonger of them sayd Heere is first described a token of vngodly folly in a yoÌ„g man in that he desiring to depart from his father thought not himself wel except he might haue free liberty to wantonnesse without checke or controlment of his father Vnkindnesse is also added to the former in that he forsaking the old man he doeth not onely depriue him of those dueties which in righte he oweth him but also spoyleth and diminisheth his goodes Then followeth a riotous liuing in pleasure and vnbrideled wickednesse
wrest Christes wordes at all Also it may be gathered that our whole lyfe is vnprofitable and maye rightly be condemned for slouthfulnesse vntill that wee frame our lyues according to the commaundement and calling of the Lorde VVhereof it followeth that they auayle nothing in toyling which doe rashly take vpon them this or that kinde of life and waight not for the allowaunce of theyr calling from GOD. Lastly it is to be gathered out of the wordes of Christe that they doe please God which do labour to profit the brethren It seemeth that a peny which is somewhat more in value then foure French Caroleys was the ordinary hyre for a dayes worke The houres three sixe and nine are therefore mentioned because that the day was wont in times past to be deuided from sunne rising to sunne setting into twelue houres so was there an other diuision of the day by three houres so againe did they deuide the night into foure watches Threefore the eleuenth houre signifieth the end of the day 8. And when euen was come There is no misterie to bee sought in this that the master commaundeth to beginne at the last as though GOD would crowne them first which were in course of time last For this deuise should not agree with the doctrine of Paule who saith that they which remaine at the comming of Christ shall not preuent them which slept before in Christ but shall follow Christ now in this place setteth it down in a diuerse order because he could not otherwise declare that which hee after added that the firste murmured because they had no more giuen them Note also that he doth not say that there should be such murmuring at the latter day but onely denieth that there shal be any cause of murmuring For the faygned person which he bringeth in in the similitude giueth no small lighte to this doctrine that the liberalitie of God is subiect to no complaintes of men though he adorne with large rewardes the vnworthy that haue deserued nothing In vaine therefore do some imagine that the Iewes were reproued in these wordes who were malitious and enuious againste the Gentiles For it were absurde to make such equall in rewarde with the Sonnes of GOD. And this wickednesse lyghteth not vppon the faithfull so to murmurre against God But the meaning is plaine that it is free for GOD sith hee defraudeth no man of his iust rewarde to beestowe vppon them whom he lately called with a rewarde which was vndeserued 16. So the last shall be first Hee doth not here compare the Iewes with the Gentiles as he doth otherwhere nor the reprobate which fall awaye from the faith with the elect which do perseuer Therefore the sentence which is added by some Many are called but few are chosen dooth not agree with it Christ onely willed that as any man is called before others so he should runne the race with more diligence then he exhorteth all men to modestie that some should not preferre themselues before others but that they should willingly admit them to the common price The Apostles because they were the first fruites of the whole Church seemed to challenge some notable thinge to themselues and Christ denied them not but that they shuld sit as Iudges to iudge the twelue tribes of Israell But least ambition or vaine confidence in themseles shoulde make them swell they were withall to be warned that others which were called long tyme after them should be partakers of the same glorye beecause GOD is bound to no manne but calleth freely whomsoeuer hee pleaseth and giueth vnto them that are called such rewarde as pleaseth him Math. 20 Mark 10 Luke 18. 17. And Iesus went vp to Ierusalem and tooke the twelue disciples apart in the way and said vnto them 18. Behold wee goe vp to Ierusalem and the sonne of man shall be deliuered vnto the chiefe Priestes and vnto the Scribes and they shall condomne him to death 19. And shal deliuer him to the Gentiles to mock to scourge and to crucifie him but the third daye hee shall rise againe 32. And they were in the way going vp to Ierusalem and Iesus went before them and they were amased and as they followed they were afraide and Iesus tooke the twelue againe and began to tell them what things shuld come to him 33. Saying beholde we go to Ierusalem and the sonne of man shal be deliuered vnto the high Priestes and Scribes and they shall condemne him to death and shal deliuer him to the Gētiles 34. And they shall mock him and scourge him and spitte vpon him and kil him but the third daye hee shall rise againe 31. Then Iesus tooke vnto him the twelue and said vnto thē behold we goe vp to Ierusalem and al things shal be fulfilled to the son of man that are written by the prophets 32. For he shal be deliuered vnto the Gentiles shall be mocked and shal be spitefully entreated and shal be spitted on 33. And when they haue scourged him they wil put him to death but the third day he shal rise againe 34. But they vnderstoode none of these thinges and this saying was bid from them neither perceiued they the things which were spoken Though the Apostes had beene taught before how the Lorde should depart yet because they had not profited as was mete he rehearseth now againe that which he had often sayde Hee seeth that the day of death draweth neere yea that the time is now at hand when hee would offer vp himselfe to be sacrificed and he seeth his disciples not only afeard but euen astonied with a blind feare Therefore hee exhorteth them to constancye least they shoulde faint at the temptation Further he confirmeth them two waies For in that hee telleth them before what shoulde come to passe afterwarde he dooth not onelye strengthen them leaste they being compassed with sodeine troubles not looked for shoulde bee ouerthrowne but he opposeth the manifestatiō of his Godhead against the offēce of the crosse least y ◠shorte time that he shuld be thrown down should discourage them where as they should be perswaded that he was the Sonne of God and therefore the conquerour of death The seconde reason he vseth to confirme them is gathered of the neerenesse of the resurrection But it is good to look neerer into the words Marke declareth that which the other two conceale that aswell the Apostls as other their companions were heauy and afraid before that Christe tooke hys Apostles aparte and told them that he went presently to the sacrifice of death But it is vncerteine why they were thus afraid except it was beecause they had tried before that they had great aduersaries at Ierusalem Therefore they had rather that Christ should take his ease in some back place out of the reach or cast of the darts then willingly to offer himself into the handes of so deadly enemies And though this feare was manye waies corrupted yet this was no smal token
so profited vnder the schoolemaister of humilitie so that hee will arrogate nothinge to himselfe but humbly applieth himselfe to maintaine brotherly loue This is true but the purpose of Christ was as I sayde to putte a difference betweene the spirituall regiment of his Church and earthly empires least the Apostles shoulde apply themselues to courtly graces and fashions For as euery one among the nobles is beloued of kinges so hee climeth vppe to wealth and offices But Christe sette Pastours ouer his Churche not to beare a Lordly rule ouer them but to minister So the errour of the Anabaptistes which do banish kings and magistrates from the Churche of God because Christe sayde they were not like his disciples is ouerthrowne for the comparison is not made heere betweene Christians and prophane menne but betweene offices Note also that Christe regarded not so muche the personnes of the menne as the estate of his Churche For it might come to passe that he which shoulde be the Lorde of a towne or of a Citie might also for necessitie execute withall the office of teaching But it was sufficient for Christ to declare what the office Apostolicall woulde beare and what was against the same Yet it is demaunded why Christ who appoynted distinct orders in the church refuseth all degrees in this place For he seemeth so to ouerthrow all or at the least so to make them equall that none shoulde be lift vppe aboue others But the course of nature teacheth vs a farre other order And Paul describing the gouernement of the Churche so rehearseth diuers offices of the ministerie that he preferreth the office of the Apostles before the office of the Pastours and he commanded Timothie and Titus without doubte by the commaundement of God to be aboue others in authoritie I aunsweare if we searche all things throughly Kinges themselues doe not rule rightly and lawfully except they serue yet heerein the office of the Apostleship differeth from the earthly gouernement for that kinges and magistrates are not hindered by their seruice but that they may rule and be ouer their subiectes with royall glorye and pompe So Dauid Ezechias and suche like when as willingly they became the seruaunts of all menne yet were they adorned with the Scepter Diademe throane and other suche Ensignes But the gouernment of the Churche admitteth no suche thinge for Christe gaue no more allowance to the pastours then that they shoulde be ministers and that they shoulde altogither abstaine from Lordly gouernement â—â— Heere is also to be noted that this is spoken rather of the thing it self then of the affection Christ separateth his Apostles from the degree of kings not because it was lawfull for them to life vppe themselues aboue kinges but because there is a greate difference betweene the estate of kinges and the office of the Apostleshippe Therefore when as it behooueth them bothe to be humble and lowly the Apostles muste alwayes looke what fourme of gouernement the Lord hath appoynted vnto his Churche As concerning the woordes where Mathew sayeth the Kinges exercise authority ouer them Luke sayeth they are called gratious Lordes or bountifull bothe meaning one thing As if hee shoulde haue sayde Kings flowe in wealth and haue aboundaunce of richesse that they might be bountifull and liberall For thoughe kings reioyce more in their power and had rather to be feared then to be loued yet they desire to be praised and to be accouÌ„ted bountifull VVhereof they haue in the Hebrewe tounge the name bountifull so called of giuing or bestowing for the customes tributes are payed them to no other ende but that they may haue sufficient for their necessary charges of their honour and glory 26. It shall not be so among you It is not to be doubted but that Christe reprooueth the foolish imagination wherewith he sawe the Apostles deceiued It is foolishly and fondly done of you to imagine that you shall haue a kingdome which I abhorre Therefore if you desire to serue mee faithfully you must think vpoÌ„ another course that euery one of you do earnestly apply themselues to serue others But hee speaketh vnproperly commaundinge him that will be greatest to become a seruaunt for ambition will not suffer him to serue and submitte himself to the brethren I graunt that they which doe aspire to honour doe vse a seruile flatterie but their purpose is nothing les then to serue But the meaning of Christ is plaine for sithe euery manne is caried away with the loue of himselfe he sayeth that this affection must be otherwise altered As if hee shoulde haue sayde Lette this be your onely greatnesse excellency and dignity to submitte your selues to the brethren lette this also be your superiority to be the seruaunts of all 28. As the Sonne of manne Christe confirmeth the former doctrine by his owne example because he had willingly humbled himselfe and taken vppon him the estate of a seruaunt as Paule also teacheth Phillip 2. 7. Further that he might more euidently declare howe farre hee was from suche ambitious pomp he calleth them backe to his death as if he should haue sayde Because I haue chosen you in honour nexte vnto my self corrupt ambition prouoketh you to desire to raigne I after whose example you should frame your life came not to lifte vppe my selfe or to take vppon mee any kingly dignitie but doe rather take vppon me the shame of the crosse togither with the base and contemptible estate of the fleshe If any man obiecte that Christe was therefore exalted of the father that euery knee shoulde bowe before him is easily answeared for that he nowe sayeth is to be referred to the time of his humiliation Therefore it is added by Luke that hee was so conuersant amongest them as if hee were their seruaunt not that he was inferiour to them either in shew or in title or in deede for he would be acknowledged for their master and Lord but because he humbled himselfe to so great lowlinesse so that he submitted himselfe to beare their infirmities Furthermore it is to be remembred that he compareth heere the greater with the lesse as he doeth in Iohn 13. 14. If I which am your Maister and your Lord haue washed your feete much more ought you to doe this one to an other To giue his life for the raunsome of many Christ doeth therefore make mention of death as we sayd that he might withdraw his disciples from that peeuish fantasie of an earthly kingdome In the meane while is the force and frute of the same aptly and very well expressed while he sayeth that his life shoulde be the price of our redemption VVhereof it followeth that our reconciliation with God is a free gift the raunsome whereof is no where else to be found but in the death of Christ. Therefore in this one woorde is ouerthrowne what soeuer the Papists doe prattle of their filthy satisfactions Furthermore when as Christ should raunsome vs to himselfe by his death so
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
habitation shall be left Hee foretelleth the destruction of the Temple and the ouerthrow of the whole common wealth For though they were defiled with vngodlines wickednesse and all manner of infamy yet they were so blinded with a corrupte hope in outwarde worshippe and of the Temple so that they thought God bounde vnto them And they had this buckler alwayes readye what will God departe from this place which he onely chose vnto himselfe alone in al the earth If that he dwelleth amongst vs hee must of necessity restore vs at the length To be short they held the Temple as a Forte vnuanquishable as if they â—ate in Gods lappe But Christ proueth that they glorye of the presence of God in vain whom they had driuen from them by their sinnes and by calling it their house he sheweth plainly that it is the house of God no more The temple of God was builded of this condition that it might cease to be the seate place of God at the comming of Christ yet it shuld haue stoode as a notable monument of the perpetuall grace of God if the sin of the people had not prouoked the destruction of the same This therefore was the horrible vengeaunce of God that he not onely forsooke would altogether ouerthrowe that place which he had so royally and so bewtifully adorned but left it so as a note of extreame ignominye and shame to the end of the world Now let the Romanes goe and let them proceede in extolling their tower of Babilon in spite of God when they see the temple of God built by the allowaunce and commaundement of God ouerthrowne for the sinnes of the people 39. For I say vnto you He confirmeth that which hee had spoken beefore that the vengeaunce of God was neere at hand and the only meanâ— to escape that destruction should be taken from them For that was the acceptable time that was the day of saluation so long as he whiche was come to bee their Redeemer was the witnesse and preacher of the redemption which he brought But at his departure the light of lyfe vanished away euen as if it were at the setting of the sunne VVherefore it was necessary that this miserable destruction should followe which hee speaketh of Now it is demaunded what time is noted by this phrase vntill yee shall say Some tye this to the last daye of iudgement other some thinke that it is a prophesie of that whiche was fulfilled shortlye after VVhen as some of the Iewes should in humility worshippe Christe But I like neither of these interpretations and certeinely I meruaile that learned men should make such a doubt at so light a matter when they do so doubtfully demaund how the vnfaythfull should say of Christ Blessed is he which commeth c. For he dooth not declare what they should become but what hee himselfe would doe For that Abuerbe Vntyll extendeth no further then to the time which goeth before Ioseph laye not with his wife vntill she brought forth Christ. The Scripture doth not meane by these wordes that they afterward came together as manne and wife after the byrth but onely declareth that Marye was a virginne vntouched of manne before the byrth of her Sonne Therefore in my iudgemente this is the naturall sense of this present place Hetherto I haue behaued my selfe humbly and louingly amongst you and haue discharged the office of a teacher Now the course of my calling being finished I will departe and you shall not enioy me hereafter but the redeemer and minister of saluation whoÌ„ you do now despise you shall find try to be a iudge So this place agreeth with that of Zachary 12. 10. They shall see him whome they haue pearced through But Christ also seemeth to reproue after this sort their vaine hypocrisie that as menne earnestlye desiring their promised saluation did sing dayly out of the Psalme Blessed is hee which commeth in the name of the Lorde and yet they had the Redeemer in derision when he was offered them Further he saieth that he will not come at them vntill that at the sight of his maiestye horryble to bee seene they shall cry out as menne afrayde but too late truelye this is the Sonne of God And this threatning doth belong to all the contemners of the gospell especially them which doe wrongfully pretende his name and yet refuse his doctrine for they shall knowe at the length that they cannot escape his handes whom they laugh nowe to scorne with theyr faygned dissimulation For the Papistes sing the same song at this day and yet they make no account of Christ vntill he ascend to his trybunall seate armed with reuenge VVee are also admonished so longe as Christ appeareth vnto vs in the name of the Father as a messenger and mediator of saluation to honour him not onely with the lyppes but sincrelye to desire that hee maye bring vs and all the worlde in obedience to him LV. 53. And as he sayde these thinges vnto them I sayde euen nowe that Luke putte not these former sentenses in their proper place for when he reporteth that Christe reproued the Scribes at a certeine dynner hee addeth also withal his last words wherewith their offences a litle beefore his death were layde open So also Luke setteth downe the next reproofe in the thirtene chapter where hee rehearseth another hystory If any manne had rather follow their opinion which doe thinke that Christ rehearsed the same wordes oft times I doe not greatly stande against them Now after that Luke hadde rehearsed the cursses spoken of a litle before at the length hee concludeth that all the Scrybes hated Christe the more so that they ceased not to seeke to deceiue him by laying snares for to entrappe and catch him The which must rather be referred to that speach had at the table then to his last sermon But I haue not much regarded to be curious about the time which the Euangelist neglected Math. Mark 1â— Luke 21.  41 And as Iesus sate ouer against the treasury he beheld howe the people caste money into the treasurie and manye riche menne caste in much 42. And there came a certeine poore widow and shee threwe in two mites which made a quadrin 43. Then hee called vnto him his disciples and sayde vnto them verely I say vnto you that this poore widow hath cast more in then al they which haue cast into the treasury 44. For they all did caste in of theyr superfluitie but shee of her pouertie did cast in al that she had euen al her liuing 1. And as he beheld hee sawe the rich men which cast theyr gifts into the treasury 2. And he sawe also a certeine poore widow which cast in thither two mites 3. And he said of a trueth I say vnto you that this poore widow hath cast in more then they all 4. For they all haue of theyr superfluitie cast into the offrings of God but shee of her pennurye
be apt ready for the flight In like maner Pray you that your flighte be not in the winter or on the sabboth daye least that either religion or the hardnesse of the iourney and the shortnesse of the dayes shoulde hinder and lette them from fleeing speedily Therefore Christes purpose was first to stirre vppe hys disciples and to waken them that they shoulde no more haue that imagination of a blessed estate and delite of an earthly kingdome then hee encourageth them least they should fall away at these generall plagues This was a sharpe warning yet was it necessary in respect of their blockishnesse and the huge greatnesse of the euils 21. For then shall be greate affliction Luke also sayeth that it shall be a day of reuengement and of wrath against that people that what soeuer thinges are wrytten might be fulfilled For when as the couenāt of God was then broken through the obstinate malice of the people it was mete that by a wonderfull chaunge the earth it selfe and the aire shoulde bee shaken And a more deadly plague coulde not haue lighted vppon the Iewes then that the light of the heauenly doctrine beinge extinguished amongst them they were cast away from god But as necessity required in so great hardnesse of hear they are enforced to feele the plague of their casting off by hard and sharpe whips But this was the cause of so horrible vengeance that the desperate wickednesse of that nation was now come to the ful measure For the medicine which was laid to their diseases was not only proudly disdained but they also reiected the same most reprochefully yea as madde men or people distraught they raged cruelly against the Phisition himselfe But sith the Lord reuenged so seuerely vpon them that obstinate contempt of the gospell togither wyth their raging madnesse let their plague be alwayes before our eyes and let vs learne thereby that there is nothing more intollerable to GOD then the disdainful contempt of his grace And though the same reward remaineth for the like contemners of the Gospel yet God woulde haue a more notable example remain of the Iewes then of any others that the glory of the comming of Christ might be the more renoumed amongst the posterities For the hainousnesse of the offence cannot be expressed by any wordes that they should put to death the sonne of God the authour of life which was giuen vnto them from heauen So when they had committed that most abhominable sacriledge they ceased not by diuers and sundry other crimes to pull vppon themselues all the causes of their vtter destruction Therefore Christ sayeth that the lyke affliction shall not be in the world after that for as that one reiection of Christe accompanyed with so many circumstances of wicked rebellion and vnthankefulnesse was more to be detested then all the sinnes of all ages so also it was meete that it shoulde be more sharpely reuenged then all the rest 22. And except those dayes shoulde be shortned He amplifieth the greatnesse of those calamities and yet hee addeth a comfort wyth it Namely that the name of the Iewes might be extinguished if the Lorde had not regarde of his electe and holpe not somewhat for their sake And thys place agreeth with that of Isaiah 1. 9. Except the Lorde had reserued to vs a small remnant we should haue bene as Sodome and like vnto Gomorrha for that vengeance of God which befell at the captiuity of Babylon shoulde be fulfilled againe at the comming of Christe as Paule witnesseth in the ninthe chapter to the Romanes the nine and twenty verse yea the more iniquitie hadde then spread it selfe the greater reuenge shoulde then light vppon them Therefore Christe sayeth except God putte an ende to those euilles the Iewes shall vtterly pearish so that not one of them shall remaine but God maketh account of his gratious couenaunt so that hee will spare his electe according to that other saying of Isaiah 10. 22. If my people Israel bee as the sande of the sea the remnant of them shall only be saued And this is a notable testimony of the iudgement of God when hee so afflicteth the visible Churche that it may seeme to be vtterly destroyed and yet that he might reserue some seede he doeth wonderfully deliuer his electe thoughe they be but sewe in number from destruction that they might beyonde all hope escape the gulfe of death So are the hypocrites terrified that they shoulde not vnder the title and fourme of the Church nourish a vaine hope and imagine that they should goe vnpunished Because the Lorde when hee deliuereth them to destruction will finde a meanes to preserue and deliuer his Churche and it bringeth great comfort to the godly that God will neuer so lette louse the bridle of hys wrath but that he will prouide for their saluation So in punishing of the Iewes hys wrath burnt in most horrible maner and yet beyonde the hope of menne he so gouerned himselfe least any of hys electe should pearish And this was in deede a woonderfull myracle that when saluation shoulde come of the Iewes God of a fewe droppes of a fountaine dried vppe made floudes to water the whole worlde For as they hadde procured the hatred of all the Gentiles against them it wanted but little but that in one day there should haue beene a signe giuen to slaye them euerye where And it is not to be doubted but that when many desired so to haue murthered them Titus was restrained by God from arming by his allowance his souldiours and others greedie enough to execute such a purpose Therefore that Romane Emperour stayed then that last destruction of that whole nation and this shortning was for the preseruation of some seede This must yet bee noted that he restrained the violence of his wrath for the electe sake For why would he haue so fewe remaine of so great a multitude and what cause hadde he to preferre these aboue the rest Namely for that his grace rested vppon that people which he hadde adopted and least his couenant should be made of none effecte some were chosen and appoynted by his eternall counsell to saluation Therefore Paule Romanes 11. 5. assigneth his election of grace for the cause why of so greate a people there was onely a remnant saued Then lette the merites of menne giue place when we are called to the meere good will and pleasure of God that the difference betweene these and them shoulde not bee in anye other poynte but that it is meete they should be saued which are chosen And Marke that he might sette forth the matter more plainly and expresly addeth one woorde more speaking thus For the electe sake which hee hathe chosen hee will shorten those dayes The participle myghte haue sufficed but that hee woulde expresly declare that God was not mooued by any other causes why hee shoulde rather fauour these then those but because he pleased to chuse and to establish in them whome
vpon them which sinne of set purpose and do furiously run headlōg against their owne conscience to prouoke God VVherefore the more knowledge any man hath so much the greater is his sinne excepte that obedience dooth follow his knowledge VVhereby it appeareth what a vile and vaine excuse they make who refusing at this day the cleare light of the Gospel doe maintaine their frowardnes with the ignoraunce of the Fathers as if y e the shielde of ignorance were strong enough to beare off the iudgement of God But graunt that the faultes of such offenders were spared it were not equitie that the same pardon shuld be graunted to them which sinne willingly when as of purposed malice they rage against God 48. To whome soeuer much is giuen Christ teacheth by an other circumstaunce that they which are chosen Disciples shall bee more grieuouslye punyshed if that neglectinge their callinge they shall wantonlye giue themselues to all lycentiousnesse for the greater any manne is so much the more hee must thinke is committed vnto him and of this condition that in time to come he must yeelde an account VVherfore the greater giftes any of vs hath if as a fielde tyld with great charge hee yeelde not aboundaunce of encrease vnto the Lorde it shall cost him much eyther for his vnprofitable suppressing of that grace or for the abusing of it prophanely 49. I am come to put fire on the earth It may be easilye gathered by this clause that this was one of Christes last Sermons was not set down by Luke in the right time But the meaning is that Christe broughte greate trouble into the woorlde as if that heauen and earth shoulde meete together For the Gospel is Metaphorically compared to fire because that it doeth violently alter the shew of things Therefore wheras the Apostles falsly imagined that the kingdome of heauen should come and take them while they were sleeping quietly Christe setteth before them a terrible fire wherewith the worlde must first be burnt And because that now the beginnings did but then appeare Christ doth therby encourage his disciples because they should feele the present power of the Gospell VVhen as sayeth he the great stirres begin to waxe hotte you must not be afraid but rather of good cōfort therfore and I reioyce to see this fruite of my labour Now it behooueth all the ministers of the Gospel to apply this vnto themselues that when the worlde is troubled they should the diligentlier apply their calling Further it is to be noted that with the same fire of the doctrine while it generally burneth euery thing the chaffe and stubble shall be consumed and the gold and siluer purged 50. I must be baptised with a baptisme Christ by these woordes declareth that the last woorke which remaineth for him to doe is that he shoulde by his death consecrate the renewing of the world for because that shaking whereof hee maketh mention was fearefull and that burninge of mankinde full of terrour hee presently declareth that the firste fruites should be offered vppe in his owne person least that it shuld afterwardes seeme grieuous to his disciples to beare any part of the same He compareth death as other wher to baptism because that the children of God being by the death of the flesh swallowed vp for a time they doe shortly after rise againe to life so that death is nothinge else but a passage through the midst of waters And he sayeth that he is grieued vntill hee be thus baptised that therby he may mooue euery one of vs after his example to be ready as well to beare the crosse as to suffer death Not that any man can by nature desire death or any alteration of the present estate but because that we see the celestiall glory and the blessed and immortall rest on the further side of the shoare for the desire of the which things we do not onely die patiently but we are caried also with greedinesse thither as faith and hope doe drawe vs. Mathewe 25. Marke Luke 1. Then the kingdome of heauen shall bee lykened vnto tenne virgines whiche tooke their lampes and went to meete the bridegrome 2. And fiue of them were wise and fiue foolish 3. The foolish tooke their lampes but tooke none oyle with them 4. But the wise tooke oyle in their vesselles wyth their lampes 5. Nowe while the bridegrome taried longe all slumbred and slept 6. And at midnight there was a crie made Beholde the bridegrome commeth goe out to meete him 7. Then all those virginS arose and trimmed their lampes 8. And the foolish sayde to the wise Giue vs of your oyle for our lampes are out 9. But the wise answeared saying VVe feare least there will not be enough for vs and you but goe yee rather to them that sell and buy for your selues 10. And while they went to buy the bridegrome came and they that were ready went in with him to the wedding and the gate was shut 11. Afterwardes came also the other virgins saying Lord Lord open to vs. 12. But he answeared and sayd Verely I say vnto you I know you not 13. VVatch therefore for yee knowe neither the day nor the houre when the sonne of man wil come   Though this exhortation tendeth almost to the same ende that the former did as it shall appeare by the conclusion yet it is especially added to confirme the faithfull in perseuerance The Lord knewe how weake mannes nature is and that it cōmeth oft times to passe that they do not only in long tracte of time waxe faint but with a sodaine loathsomnesse they fall away That he might cure this disease he declareth that the disciples are not well furnished except they be able to beare a long while VVhen as the end of this parable is vnderstode there is no cause to trauaile much in smal matters which doe nothinge appertaine to Christes meaning Some do much trouble themselues with the lampes the vessels and the oyle but the simple and naturall summe is that it is not sufficient to vse an earnest diligence for a short time except there be a continuance in constancie without wearinesse And Christe declareth this by a most apt similitude Hee had exhorted his disciples a little before to be furnished with lights that they might passe through obscure and darke places but because that if oyle be not supplied the matche of the lampe doeth by little and little waxe dry and loseth the light Christ sayth now that the faithfull haue nede of a continuall supply of vertue which may nourish the light which is kindled in their hearts otherwise it wil come to passe that theyr frowardnesse will fall awaye in the middest of the course 1. The kingdome of heauen shall be likened By this title he meaneth the estate of the Church to come which was gathered by the fauorable mercies of the Messias And he vseth this so notable a testimony of set purpose least the faithfull shoulde deceiue
but onely confirmeth that whiche I sayd euen now that one of his familyar guestes was the traytour And though it was hard for them to be lefte in suspence and doubtefull for a time that they might exercise themselues to consider the heinousnesse of the offence yet an other commodity folowed therof when they lenewe that the Prophesie was fulfilled Psal. 41. 9. 55. 14. 15. He which did eat of my sweete bread hath lifted vp the heele against me Furthermore by Iudas the Lordes will was to admonish his children in al ages not to be dismaide or discouraged for houshold traytours for that which hee had experience of who was the head of the whole Church must befall to vs which are the members 24. Surely the Sonne of man goeth Christ here taketh away an offēce which might haue grieuouslye offended the mindes of the godlye For what is more absurde then that the sonne of God should be traiterously betraied by a disciple giuen ouer to the pleasure of the enemies that hee maye bee brought to a reproachfull death But Christ saith that all this coulde not be but by the will of God And hee proueth this decree by the testimonie of the scripture because that which was appointed hee reuealed beefore by the mouth of his Prophet Now we vnderstand wherto Christes woordes doe tend namely that the disciples knowing that whatsoeuer is done is gouerned by the prouidence of God should not thynke that his life or death was ruled by chaunce But the commodity of this doctrine stretcheth further for the fruite of Christes death is then rightlye sanctified to vs when as it appeareth that hee was not rashlye caried to the crosse by menne but that by the eternall decree of God hee was ordeined to bee that sacrifice for the washinge awaye of the sinnes of the world For whence had we our reconciliation but by Christes appeasing of the father by his obedience VVherefore let vs alwayes remember the prouidence of God whereunto Iudas himselfe and all the wicked ones though it be against their willes and that they striue against the same must of necessitie obey Let this alwaies remaine sure that Christ therfore suffered because that God was pleased with such a kind of pacification yet Christ doth not say that Iudas by this pretence was freed from fault because that he did nothing but that which God hadde appoynted For though GOD in his vpright iudgment appointed the death of his sonne to be the price of our redemption yet notwithstanding Iudas in beetraying him procured hys iust damnation because that he was full of trechery and couetousnesse Further though God would haue the world redeemed yet this was no cause but that Iudas was a wicked traitour Hereby we see though men can do nothing but y t which god appointeth yet they ar not therby freed from guiltines because they are caried headlong to sinne by their wicked affection For though God by a hidden bridle directeth them to an ende vnknowne to them they minde nothing lesse then to obey his decrees These two things seeme nothing agreeable to mans reason that God by his prouidence shuld so gouerne the doings of men that nothing should be done but by his wil appointment and yet shuld destroy the reprobate by whō he executeth his wil. But we see here how christ reconcileth them both together making Iudas subiect to the cursse thogh this which he wrought against God was appointed by God Not that the treasō of Iudas shuld properly be called the work of God but because God turned the treason of Iudas to perfourme his counsell But I knowe how many interpreters would auoyd this rocke They do acknowledge that the scripture was fulfilled by this work of Iudas because god by his Prophets testified that which he knew before Therfore that they might mitigate the doctrine which seemed somwhat too sharp they set downe the foreknowledge of God in place of his decree But the holye Ghost doth decide this controuersie farre otherwise for it doth not only bring this as the cause of the betraing of Christ because it was so written but also because it was so appointed For where Mat. Mar. do alleage the scripture Lu. bringeth vs straight to that celestial decre euē as he teacheth in the Acts that Christ was betraied not only by the foreknowledge of God but of his determinate counsel And a litle after Herod Pylat with the rest of the wicked did those things which wer foreordained by the hand coūsel of god VVherby it appeareth that they do fōdly seek a shift which do fly to the naked and bare foreknowledge It were good By this word we are taught how horrible a vengeance doth remain for the wicked for whom it were better that they had neuer beene borne But this life though it is transitory and ful of innumerable troubles yet is it an incomparable benefit of God Againe we do hereby gather also how detestable their wickednes is which doth not only extinguish the precious gifts of God destroy the same but bringeth it to passe that it were better neuer to haue tasted of the the goodnes of God Yet this clause is worthy to be noted that it were good for that manne not to haue beene born For thoughe the estate of Iudas shoulde bee miserable yet it was good for God that he created him who appointeth the reprobate for the daye of destruction and doth also by this meanes set forth his own glory as Solomon teacheth So the secrete gouernment of God is defended from al note of suspition which ruleth the counsels and works of men as I touched euen now 25. Then Iudas answered Though we oft see them which are guilty within themselues to tremble and feare yet to their feare and blind tormēts there is a blockishnes adioyned so as they do boldly proceede to deny any thing so that at the length they do thus preuaile by their impudency that they do discouer their secrete sinne So Iudas when he was ensnared in an euill conscience could not yet hold his peace the inward tormentor doth so vex him vntil that with feare doubtfulnes he ouerthroweth him Also Christ in his answere sharply reprouing his blockish boldnes doth prouoke him to consider the offence which he desired to hide But his mind being now possessed with a deuilish fury could not haue any such feeling But by this example let vs learn that the wicked by their bad excuses do nothing els but pul a more speedy iudgment vpon themselues Matth. 26. Marke 14. Luke 22. 26. And as they did eat Iesus tooke the bread and when he had giuen thanks he break it and gaue it to the disciples and said take eate this is my body 27. Also he tooke the cuppe and when he had giuen thāks he gaue it them saying drink ye al of it 28. For this is my bloud of the new testamēt that is shed for many for the remissiō of sins 29. I saye
delyuered the simple exposition of the wordes of the Lord now it is to be added that there is no vaine nor ydle signe set beefore vs but that they are made indeed partakers of the body and bloud which by faith do take hold of this promise For the Lord should in vain commaund his disciples to eat the bread affirming it to be his body if the effect should not truely aunswere the figure Neither is this in question amongst vs whether that Christ doth truely or onelye significatiuely offer himselfe vnto vs in the Supper For though wee do see nothing there but bread yet hee dooth neither deceiue nor mocke vs who feedeth our soules with his own flesh Therfore the true eating of the flesh of Christ is not onely shewed in signe but it is also deliuered in verye deede But it is woorth the labour to obserue heere three thinges least that whiche is spyrituall shoulde bee myxed with the signe nexte leaste Christe shoulde bee soughte vppon the earth or in earthlye elementes thirdlye least there shoulde be imagined another manner of eating then that which by the secret power of the spirit in spireth into vs the life of Christ but we obtain him by no other meane but by faith alone First as I said except we will ouerthrowe all there must be a distinction betweene the signe and the thing signified Neyther can there be any profitte had by the Sacrament except that according to the rudenes of our capacitye it lead vs from the beholding of the earthly element to the heauenlye mistery So that whosoeuer shall not discerne the body of Christ from the bread and the bloud from the wine shall neuer vnderstande what the Supper meaneth or to what ende the faythfull shoulde vse these signes Afterward let that lawefull meane of seeking of Christe follow let not our mindes rest vppon the earth but ascend on high to the celestial glory where he dwelleth For the body of Christe is not so cloathed wyth life which is vncorrupt as that it shoulde cast awaye the proper nature whereof it followeth that it is finite And now he is ascended aboue the heauens least we should holde any grosse imagination of his beeing vppon the earth And surely if this mystery be heauenlye there is nothinge more preposterous then to draw him to the earth who rather calleth vs vppe to him The last which I sayde is to be noted is the kind of eatinge For it must not be dreamed that his substaunce should naturally descend into our soules but we doe eate his flesh when we do receiue life by the same For the proportion or likenes of bread with fleshe must be kepte whereby wee are taught that our soules are so fedde with the fleshe of Christ as our bodyes receiue strength by bread The flesh of Christ is therefore a spirituall nourishment and it doth therefore giue lyfe beecause that the holy Ghoste dooth powre into vs the lyfe which is in it And though that there is a diuersitie betweene the eating of the fleshe of Christ and to beleeue in him yet it is euidentlye knowne that none can feede vppon Christ otherwise then by faith because that the very eating is an effect of faith 29. I say vnto you Mathew and Mark doe adde this sentence to the holy Supper after that Christ had giuen the sign of his bloud in the cup. VVhereof some doe gather that Luke dooth set downe the same matter here which he rehearsed a litle after But this knot is easilye losed because that it maketh litle for the matter when Christe shoulde speake this For the Euangelistes doe onelye applye themselues in this place to shew that the Disciples were admonished aswell of the approachinge of the death of their maister as of the new and heauenlye lyfe For the neerer that the houre of death was at hand the more they were to be strēgthened least they shuld altogether fall away Further when as his mind was in the holy supper to set his death before their eyes as in a glasse it is not without cause that he telleth them againe that he dooth now depart out of the world But because that it was a sorrowfull message hee presently addeth this comfort that there is no cause whye they shoulde feare death for that a better lyfe doth follow it as if he shuld haue said Now I doe haste to death but so that I maye passe thence to the blessed immortalytye neyther will I lyue alone in the kingdome of God but I wyll haue you fellowes with mee of the same lyfe So we doe see how hee leadeth his Disciples by the hand to the crosse and lyfteth them vppe from thence to the hope of the resurrection As it was meete for them to be directed to the death of Christ that they might ascend by the same ladder vp into heauen so now since that Christ dyed and is receiued into heauen it is meete that wee from the beeholding of the crosse should be lead into heauen that there may bee an vnion made between death and the recouery of life And he promiseth that they shal be glorified togeather with himselfe as it appeareth plainelye in these woordes vntill that I shall drinke it new with you And that obiection whiche some doe make that meate and drinke do not agree with the kingdome of God is friuolous for Christ hath no other meaning then that his disciples should presently want his company and that hee should eate no more with them vntill they should meete togeather in heauen Further when as the society of that life shoulde be described which needeth not the helpes of meate and drinke he saieth that there shall then be a newe kinde of drinking By which worde wee are taught that hee spake allegorically Therefore in Luke hee saieth simply vntill the kingdome of God be come In summe Christ commendeth vnto vs the fruit and effecte of the redemption which he purchased by his death VVhere some doe thinke that this was fulfilled when as the Lord eate with his disciples after his resurrection it is farre from his minde For when as that was an estate betweene the course of the mortall life and the mark of the life celestial the kingdome of God was not as then reuealed and therfore he said vnto Mary touch me not for I haue not yet ascended to the father Further the Disciples were not yet entred into the kingdome of God that as partakers of the same glory they might drinke that newe wine with Christ. And where wee read that Christ dranke after his resurrection when yet hee hadde sayde hee woulde not vntyll the Disciples were gathered into the kingdome of GOD the shewe of repugnancye is easilye answered For hee dooth not preciselye speake of meate and drinke but of the fellowshippe of this present lyfe Also wee knowe that Christe did not drinke at that time that hee might eyther strengthen hymselfe by those meates or to eate with hys Disciples for companye but onelye that
by proouinge of hys resurrection whereof they were as yet doubtefull hee myght lyfte vppe theyr mindes on hygh Therefore let vs be contented with this natural sense that the Lorde promised hys disciples when hee yet liued as a mortall man amongst them vppon the earth that they should afterwards be companions with him of the blessed and immortal life LV. 19. VVhich is giuen for you The other two Euangelistes doe omitte this clause which yet is not in vayne For therefore is the bread now becom the flesh of Christ to vs because that our saluation was once purchased by the same And as the flesh crucified dooth profit none but them which eate the same by fayth so againe it were a colde manner of eating and almost to no purpose but in respecte of the sacrifice once offered Therefore whosoeuer desireth to bee nourished by the fleshe of Christe lette him consider the same offered vppon the Crosse that it might bee the price of our reconcilation with GOD. But that whiche Matthewe and Marke doe not speake of in the bread they doe expresse in the Cuppe namelye that the bloud shoulde bee shedde for the forgiuenesse of sins and this clause must be referred to them both Therefore that wee may bee fedde rytelye with the fleshe of Christe wee muste beholde his offeringe vppe in sacrifice for it was meete that hee should be once giuen in sacrifice for vs that he might he daily giuen vnto vs. MAT. 27. Drinke yee all of this Because it was the purpose of Christ to tie our faith wholy vnto himself that we shuld not seek for any thing without him by these two tokens hee declareth that our life is shutte vp in him For the nourishment and mayntenaunce of lyfe this bodye needeth both meate and drinke Christ that he might teach that hee alone is altogeather sufficient to perfourme all the partes of saluation attributeth this vnto himselfe that hee is in steede both of meate and drinke VVherein his wonderful kindenes appeareth that he willing to prouide for our fayth should so submitte himselfe to the rudenes of our flesh So much the more detestable is the sacrilegious boldnesse of the Pope who doubted not to breake this sacred bande VVee heere that the sonne of GOD togeather by two pledges declared the fulnesse of lyfe which hee bestoweth vppon his By what lawe hath a mortall man lybertie to pull a sunder those thinges which were ioyned togeather by God Further in that the Lorde dooth purposely commaund al men to drinke of this cuppe whether should this sacriledge banish it from his Church VVee read that he sayde simply of the bread that they shoulde take it VVhye doth he by name commaund all to drinke and Marke saieth expresly that they all dranke but that the faythfull shoulde take heede of anye wicked innouation Yet the Pope was not afrayde of this seuere commaundement but that he durste chaunge and violate the lawe establyshed by the Lorde For hee hath forbydden all the people the vse of the Cuppe And that he might proue that he had reason to rob them of the same hee pretendeth that it is sufficient to haue one kinde beecause the one doth so attend vppon the other that the bloud is ioyned with the fleshe As thogh it were not lawful vnder the same preteÌ„ce to abolish the whol â—acrament because that Christ could likewise make vs partakers of him self without any outward help But these childish cauillations ar no help to his vngodlines for there is not a greater absurdity theÌ„ that the faithful should wyllingly want or should suffer themselues to be depriued of those helpes which the Lorde hath giuen them and therefore nothing canne lesse bee borne with then this vngodlye rentinge of thys mysterye 28. This is my bloud I haue shewed before that when it is saide that the bloud should be shedde for forgiuenes of sinnes that wee are directed by these woordes to the sacrifice of the death of Christe without the memorye whereof the Supper is neuer celebrated rightly Neither can the faithful soules be otherwise satisfied but so farre forth as they hope that God is well pleased with them But vnder the name of many he meaneth not a parte of the world only but al mankinde For he opposeth many to one as if he should haue said that he should be the redeemer not of one man but that he should dye to deliuer manye from the guiltines of the cursse Neither is it to be doubted but that the wil of Christ was speaking to a few to make his doctrine coÌ„mon vnto many Yet it is to be noted withal that in Luke hee speaking to his disciples by name exhorteth all the faithful to apply the shedding of the bloud to their vse Therfore when we come to the holy table we must not only haue this general thought in our mind that the world is redeemed with the bloud of Christ but let euery man think with himself that his own sinnes are washed away Of the new testament Luke and Paule vse an other phrase A newe testamente in bloud the sense yet is one because this couenaunt is sanctified confirmed and made effectual by no other meanes then by the spirituall drinking of his bloud But hereby it is easie to gather how foolishly superstitious the Papistes and such like become when they so greedilye doe snatche at wordes For though they should burst this exposition of the holy Ghost cannot be reiected that the cup should be called bloud because it is a testament in bloud And the same reason is of the bread VVhereof it followeth that it should be called the body because it is a testament in the body There is no cause now why they should striue to haue the simple wordes of Christ beleeued and to shut the eares against forren expositions it is Christ himself that speaketh whom they shal not refuse to be a fitte interpreter of his own word But he declareth plainely that he calleth the bread his body for no other cause but because hee maketh an eternall couenaunt with vs that by his sacrifice once offered wee myghâ— now be feasted and fed spiritually Further here are two thinges worthy to be noted For by the word Testament or Couenaunt wee doe gather that there is a promise included in the holye supper VVhereby their errour is confuted which deny faith to be holpen nourished strengthened and encreased by the sacraments For there is alwaies a mutual relation betweene the couenaunt of God and the faith of men By the epithite 〈◊〉 his wil was to teach that the old figures do now end that they might giue place to the euerlasting and eternal couenaunt There is therefore a direct opposition betweene this mistery and the shadowes of the lawe VVhereby it appeareth how much our estate is better then that of the fathers for that since the sacrifice was offered vppon the crosse wee doe enioy the whole and perfect trueth MAR. 26. VVhen they had sung a Psalme
he left them and went away again praied the third time saying the same woordes 32. After they came into a place named Gethsemane then he sayd to his disciples sitte yee heere till I haue prayed 33. And he tooke with hym Peter and Iames and Iohn and hee began to be afrayed and in great heauinesse 34. And sayde vnto them my soule is verye heauie euen vnto the deathe tarye heere and watche 35. So he went forwarde a little and fel down on the ground and prayed that if it were posâ—sible that houre mighte passe from him 36. And he sayd Abba Father all things are possible vnto thee take away this cuppe from me neuerthelesse not that I wil but that thou wilt be done 37. Then hee came and founde them sleeping and said to Peter Symon sleepest thou couldest not thou watch one houre 38. VVatch ye and pray that ye enter not into temptation the spirite in deede is ready but the flesh is weake 39. And againe he went away and prayed and spake the same woordes 40. And he returned found them a sleepe againe for theyr eyes were heauy neither knewe they what they shoulde aunsweare 39 And he came out and went as hee was went to the mount of Oliues and his disciples also folowed him 40. And when hee came to the place hee sayde to them Praye least ye fal into temptation 41. And he gate himselfe from them about a stones cast kneled downe and prayed 42. Saying Father if thou wilt take awaye this cup from me neuertheles not my wil but thine be done 43. And there appeared an angell froÌ„ heauen comforting him 44. But beinge in an agonie he praied more earnestly his sweat was like droppes of bloud trickeling down to the grounde 45. And he rose vp from prayer and came to his disciples and founde them sleepinge for heauinesse 46. And he said vnto them VVhy sleepe yet rise and praye leaste yee enter into temptation 36. Then went Iesus Luke nameth only the mount of Oliues Marke Math. do giue a more special note of the place But Luke setteth downe that which doth more appertain to the matter that Christ went thither as he was wont VVhereby we doe gather that he sought not by his departure secreate places wherein he might hide himselfe but as it were of purpose he offred himselfe to death Therfore Iohn sayeth that the place was wel knowen to him that should betray him because that Iesus was woont ofte to resort thether And so his obedience is againe in this place described because the father had not been appeased but by his voluntary death Sit ye here Leauing the disciples a far off he spareth their infirmitye as if that any man seeing extreeme perill to be ready to fall vppon hym in battel shuld leaue his wife children in a safe place But thogh he wold haue them all placed out of daunger yet he brought 3. of them nearer him and that was a choyse flower stronger then the rest Yet hee tooke them not for that he thought them able to beare the brunt but that they might be a testimony of the common falling away of them all 37. He began to waxe sorrowfull VVe haue seene the Lord wrestle with the feare of death before but because that now he buckleth hands wyth the temptation that ioyning is called the beginning of sorrow and of heauinesse VVherby we gather that there is no true trial of strength but in the present action for then the weakenesse of the flesh which before lay hid bewrayeth it selfe and the innermoste affections doe lay themselues open Therfore though God had already exercised his sonne with some tastes of things to come yet now by the approching of death he woundeth deper and striketh him with an vnwonted feare Further because it seemed a thing vnmeete for the diuine glory of Christ that he should be so oppressed with feare and sorrowe many interpreaters haue carefully applied themselues to seeke for shifts But their labour was without aduice and to no purpose for if we should be ashamed of his feare and sorrow our redemption should vanish away and pearish For Ambrose sayd truely I doe not onely thinke it a matter not to be excused but I neuer haue his godlinesse and maiestie in more admiration for he hadde done the lesse for me if he had not borne my affection Therfore he sorrowed for me who had no cause to sorrow for himself the delite of the eternal Godhead being set aside he is stricken with the loathsomnes of my infirmitie Therefore I do boldly name sorrowe because I doe set forth the crosse for hee was not incarnate in shewe but in truthe And therefore hee should take vppon him the griefe that he might ouercome and not exclude the sorrowe For they haue not the commendation of fortitude whiche do rather beare the woundes which are benummed then the griefe of them Thus farre Ambrose They which doe imagine the Sonne of God to be free from humane passions doe not truely and in earnest acknowledge him to be manne Therefore when it is sayde that the Godheade of Christe rested as if it were hidde for a time that by suffering hee might fulfill the partes of a Redeemer is so farre from containinge any absurditie in it that the mysterie of our saluation coulde not otherwise be fulfilled For Cyril sayd rightly That the passion of the Crosse was not willingly suffered of Christe in some sorte and that hee suffered the same willingly to satisfie the will of the Father and for our saluation thou mayest easily learne by his prayer Father if it be possible lette this cuppe passe from me For in that respecte that the woorde of God is God and naturally the life it selfe no manne will doubte that he feared death anye thinge at all but being made fleshe hee permitted the fleshe that it shoulde suffer those thinges which pertained to the same and therefore as verye manne hee feareth death nowe present at the doore and sayeth Father if it be possible lette this cup passe from me but because it cannot otherwise be let it be not as I will but as thou wilt Thou seest howe that the nature of manne euen in Christe himselfe suffereth the things belonging to it and feareth but by the woorde ioyned to the same he recouereth that courage meete for God At the leÌ„gth he concludeth Thou seest that in respecte of the fleshe the deathe of Christe was not voluntarie Yet it was voluntary because that for it according to the will of the father saluation and life is giuen vnto menne And thus farre Cyrill Yet it must bee distinguished betweene the infirmity of the fleshe which Christ suffered and ours as it doeth much differ For in vs no affection is without sinne because that all men doe exceede measure and a right moderation but Christ was so troubled with sorrow and feare that yet he murmured not against God but remained fast to the true rule of
but rather of immoderate sorrowe as Luke declareth VVhereby we doe the better perceiue howe our flesh is bent to slouth that the daungers themselues doe bring it into a forgetfulnesse of God So Sathan hath on euery side apte and fitte occasion to entrappe vs. For if we feare no aduersitie hee maketh vs drunke with sleepe and in feare and sorrowe which shoulde stirre vs vppe to prayer hee ouerwhelmeth our sences least they should flie vnto God so menne doe flie away euery way and are estraunged from God vntill he gather them to hym The circumstance is also to be noted that the disciples being so sharply rebuked should presently almost fall to sleepe againe Thys is not spoken of all the coÌ„pany of them but of the three whom Christ had chosen as his chiefe companions VVhat then shoulde become of the common sorte when this fell out in the chiefe of them The rehearsall also of the same woordes was no vaine babbling which Christe before condemned in hypocrites who by a vaine babbling thinke that they shall obtaine that which they neuer asked sincerely and from the heart but Christe by hys example teacheth that it is not meete that we shoulde be discouraged or weary of prayer if that we doe not presently obtaine our requestes if the assault of temptation do not extinguish the desire of prayer but that we shoulde aske the thirde time and the fourth that which God seemed to haue denyed Mathewe 26. Marke 14. Luke 22. 45. Then came hee to his disciples and sayd vnto them Sleepe hencefoorth and take your rest beholde the houre is at hande the sonne of manne is giuen into the hand of sinners 46. Rise lette vs goe beholde he is at hand that betraieth me 47. And while he yet spake loe Iudas one of the twelue came with him a great multitude with swordes and slaues from the hie priestes and Elders of the people 48. Nowe hee that betrayed him hadde giuen them a token ing whome so euer I shall kisse that is hee lay holde on him 49. And foorthwith he came to Iesus and sayde God saue thee maister and kissed him 50. Then Iesus sayd vnto him Friende wherefore arte thou come Then came they layde handes on Iesus and tooke him 41. And hee came the thirde time and sayde vnto them Sleepe hence foorth and take your rest it is enough the houre is come Beholde the Sonne of man is deliuered into the handes of sinners 42. Rise vppe lette vs goe Loe he that betraieth me is at hande 43. And immediately while he yet spake came Iudas that was one of the twelue and with him a great multitude with swordes and staues from the hie priestes and Scribes and Elders 44. And he that betrayed him hadde giuen them a token saying whome soeuer I shall kisse he it is take him and lead him away safely 45. And assoone as hee was come hee wente straight way to him and sayde maister maister and kissed him 46. Then they layed theyr handes on him and tooke him 47. And while he yet spake beholde a companye he that was called Iudas one of the twelue went before them and came neare vnto Iesus to kisse him 48. And Iesus said vnto him Iudas betraiest thou the Sonne of man with a kisseâ— 45. Sleepe hence foorth and take your rest It is euident enough that Christe speaketh this ironically but it must be withall considered to what ende that maner of speache was vsed For sith Christe had preuailed nothing by admonishing his disciples he doeth not onely sharply reprooue theyr slouthfulnesse but he sayth though they would be slouthfull that it shall be no longer safe for them Therefore the meaning is because hetherto I haue wasted my woordes amongest you I will not yet cease to exhort you but howe soeuer I doe suffer you to sleepe yet your ennemies will not allow it you but they will enforce you to watch whether you will or no. Therfore it is added in Marke It is enough as if he should haue said now it is no time to sleepe And in this maner the Lord doeth ofteÌ„ chasteÌ„ the slouthfulnesse of men that they which were deafe at his woordes at length should be compeld with troubles to awake VVherefore lette vs learne with speede to giue eare to the woordes of the Lorde least that which he would draw vs vnto willingly should afterward be wreasted out of vs by necessitie 46. Rise let vs go By these words he declareth that after his praier he was furnished with new forces He was before willing enough to die but at the very poynt he had a hard coÌ„bate with the infirmity of the fleshe that he wold willingly haue withdrawne himself froÌ„ death if he might haue had the good leaue of the father Therfore with praiers teares he obtained a newe force from heauen not that he wauered at any time for want of power but because that vnder the infirmitye of the flesh which he had willingly taken vpon him his wil was doutfully and with troublesome harde endeauour to labour that in his owne person he might get vs the victorye But nowe that trouble being appeased and the feare subdued again that he might offer a sacrifice of free will to the father he doth not only stay from flight but doth willingly meete with death 47. VVhile he yet spake The Euangelistes doe diligently declare that the Lord foresawe whatsoeuer befel whereby it may be certainly gathered that he was not drawne to death by outward violence but so far forth as the wicked executed the secreat counsel of God Therfore though the disciples had set before their eyes a pitifull sight full of terrour yet there is offred with all an argument of comfort wherwith they might coÌ„â—ort themselues when as the action it selfe declared that nothing was done by fortune that which Christ foretold might direct them to beholde the glory of his Godhead In that there was an armed company sent by the priestes that they had gotten by entreaty of Pilate a captaine a band of men it doeth appeare that they were troubled and vexed wyth a bad coÌ„science so that they did al things fearfully For to what end shuld they nede so great forces for to take Christ whom they knew was not defended with any force of weapons Therefore they made such diligeÌ„t preparance because that the diuine power of Christ which by many instructions they were forced to feele did inwardly torment them filled their hearts ful of feare but of the other side their wonderfull madnesse shewed it selfe that they doubted not with the force of weapons to rise against God 48. Now he that betraied I doubt not but this Iudas was restrained either with the reuerence of the Lorde or with the shame of his offence that he durst not openly professe himselfe to be one of the enemies yea that admonition which Marke sayeth that he gaue to the soldiours that they should lead him away
the certeine daunger of death For they had rather to die with the Lord thē themselues to liue and to see him ouerwhelmed But beecause that they attempted more then the calling of God woulde suffer or permit their rashnes is iustly condemned VVherefore that the Lorde may be pleased with our doinges let vs learne to depende vppon his will and let not any man moue a finger further then he shal be commaunded by him And therefore it dooth especially behoue vs diligently to apply our selues to this modesty beecause that in steede of a righte and well ordred zeale there dooth for the moste parte reygne in vs a disordered rashnes The Euangelistes doe in this place conceale Peters name but Iohn declareth and it dooth shortly after by the text appear that it was Peter whoe is heere noted though his name be not sette downe Yet it may be easilye gathered by Luke that he had also other fellowes as hot as himself for he doth not only speak vnto one but he saieth generally vnto all Suffer them thus farre 52. Put vp thy sword Christ in these words confirmeth that cōmaundement of the lawe wherein priuate men are forbidden the vse of the sword And the appoyntment of the punishment which is presently added must especially be noted For the penalty was not left to be appointed at the pleasure of men for them thereby to reueng their own bloud But God himselfe by restraining vs seuerely from murders doth declare how deare mankinde is vnto him First therefore he wil not be defēded by force and might because that God had forbidden to strike in the law And this is a generall reason and presently hee descendeth to a speciall But heere is moued a question whether it be neuer lawefull by violence to repell vniust violence For when Peter had to doe against vngodly wicked theeues he is yet condemned because he tooke the sword If that in this facte an exception of a moderate defence could not auaile Christ seemeth to tye all mens handes But though this question was handled by vs before vppon the fift chapter yet I will now againe in few wordes rehearse my iudgemet First it is meete to distinguish betweene the ciuill court and the court of conscience For if any man resisteth a theefe beecause the lawes doe arme him against a common enemy of mankinde he shall not bee in daunger of publike punishment So as oft as it is opposed as a defence against vniust violence the penalty which God hath cōmaunded earthly iudges to execute ceaseth But the simple goodnes of the cause dooth not free the conscience from guiltines except there go a pure affection with it Therefore that a man may rightly and lawfullye defend himselfe it is necessary for him to put off the heate of anger and hatred and desire of reuenge and all disordered forces of the minde that the defence may haue no troublesome thing in it Because that this is very rare and befalleth scarsly at any time Christ hath good cause to call his Disciples backe to the general rule that they should altogeather abstaine from the sworde Furthermore fanaticall men doe fondlye abuse this testimonie that they might pull the sword from the Iudges They say that it is wicked to strike with the sword and I doe graunt the same to be true for it is lawefull for no man to commit murther at his owne pleasure to be the authour of murther but I deny the magistrates to bee accounted amongst the common order of men for they are the ministers of God by whome he executeth his owne iudgementes Adde also that Christ by these his wordes doth expresly giue this power to them For when he saieth that the murtherers shall be putte to death it followeth that the sword is put into the Iudges handes that they may reuenge the death of them which are vniustly slaine It doth sometimes fall out that bloudy men are punished by other meanes yet this is the ordinary way wherby the Lord would haue the cruell fiercenes of the wicked restrained least it shoulde goe vnpunished Nowe where some Canonistes dare be so bold as to break into this impudency to teach that the sword was not taken from Peter but commaunded that he should keepe it vp vntill opportunity should come for to draw it heereby we doe perceiue howe groslye and vntowardlye those dogges doe abuse the woorde of God 53. Thinkest thou that I cannot Now followeth that special reason wherof I made mention a litle before For Christe declareth that hee hath at hande a farre better maner of defence and more lawefull but that the will of the father must be obeyed For this is the summe sith that by the eternall counsel of GOD he was appoined for a sacrifice and the same was witnessed by the Oracles of the scriptures it muste not be resisted So the rashnesse of Peter is condemned by another circumstaunce in that he endeuoureth not onely to ouerthrow the heauenly decree but also to stoppe vppe the way against the redemption of mankynd Not only Peter doth draw his sword vnlawfully but the disciples were foolish and madde that they being so few and not meete for the wars shuld attempt to doe any thing against a bande of souldours and so greate a company Therefore the Lord that he might the more euidentlye reproue theyr folly putteth this comparison if he should seeke for defence for preseruation of his life he had not onely eleuen Angelles ready but a great and inuincible armye therefore when as he calleth not the Angels for help much lesse would he moue a stirre without consideration whereby no good were to be hoped for For it should no more auaile to haue the disciples to make a stirre then if a few frogges shoulde make a noyse But some interpreters doe search here in vaine howe Christe could obtayne Angelles of his father by whose decree it was that hee should dye For these things are contrary one to the other that he should delyuer his son naked and vnarmed to death beecause it was so necessarye and once appointed yet that he might be moued with praiers to sende him succours But Christes speach was conditional that he had a much better meanes for the defence of his life if the will of the father were not againste it So all the repugnancy is taken away for Christ therefore abstayned frō praying to his father because that hee was sure of his decree to the contrary Hereof yet is this profitable doctrine gathered that they doe iniurye to God which doe flye to vnlawful meanes vnder pretence of necessitie If any man doth want riches and helpes that are lawful he runneth headlong to wicked counsels and sinfull endeuours namely because that fewe doe attend vppon the secrete counsell of God which onely should be sufficient to giue vs rest If we be in daunger because the end appeareth not vnto man we imagine this or that as if there were no Aungels in heauen which the
For they had not only heard but also seene with their eies the miracles which though Christe held his peace shuld declare his heauenly and diuine power and also should proclaime him to be the Redeemer promised in times past Then is a confession added which thogh it be reported by Mat. in mo words yet the sense is all one Therfore Iesus saith that he is the Christ not that he might therby escape death but rather that he might inflame the rage of his enemies against him And because that then in that base estate he was despised almost brought to nothing hee foretelleth that at the length in his tyme he wil come with kingly maiesty that they shoulde feare him as a iudge whom now they cannot abide to acknowledge for the Sauiour The meaning therfore is y t they were greatly deceiued if by their present beholding of him they should iudge what he were for it beehoued him to be humbled and brought almost to nothing before he shuld appeare adorned with the ensignes and magnifical glory of his kingdom Hence also may a profitable doctrin be drawn which reacheth further For wheÌ„ce commeth the great security which the wicked is in whereof becoÌ„e they so froward to rebell but because the crucified Iesus is not of anye great account amongst them They are therefore to be called back to that horrible iudgement which by theyr vnsensiblenes they shal not escape And thogh they scofte at that which is said of the comming of Christ as at a fable yet the iudge himself doth not in vaine cite theÌ„ to his iudgmeÌ„t seat and he commaundeth them to be cited by the preaching of his Gospell that they may be thereby made the more inexcusable But this forewarning is for the speciall profit of the faithfull that nowe with the eies of hope they may seek for Christ in heauen sitting at the right hand of the father and may patiently waite vntill he come and withal be sure that the vngodly do not in vaine lift vp themselues against him in his abseÌ„ce for they shall be compelled to see him coÌ„ming aboue from heauen whoÌ„ now they do not onely despise but also tread downe in their pride The metaphor in the word right hand shold be well known for it is ofteÌ„ found in the scriptures And Christ is said to sit at the right hand of the father because that he is appointed chief king who shuld in his name gouerne the world as if that he held the second seat of honour and empire from him Christ therfore sitteth at the right hand of the father because hee is his vicar and this is therfore called the right hand of power because that GOD dooth nowe by the hand of his sonne execute his power and wil in the last day iudge the world 65. Thou the hie priest rent his clothes Hereby we see how those miracles wherby Christ testified his diuinity profited nothing amongst these wicked men But it is no meruaile that the son of God in the base estate of a seruant should be despised of them which were touched with no care of the promised saluation for except they had altogether cast off all feeling of godlines in their lamentable estate it was meete for them carefully to waite for the redeemer Now when they refuse him offered vnto them without inquiry do they not as it were extinguish asmuch as in them lieth al the promises of God And first the hie priest pronounceth Christe to bee a blasphemer then they doe al subscribe to it And this renting of clothes doth plainly declare how boldly and wickedly the profaine contemners of God do pretend a false zeale And this was a thing meete for the hie priest when he heard the name of God reprâ—achfully prophaned not only to burn with in to be vexed but to giue an open sign of detestatioÌ„ but refusing the examinatioÌ„ of it hee preposterously faigned the blasphemy of himself Yet in the meane season the faithlesse hipocrit by taking vpon him another persoÌ„ doth teach the childreÌ„ of God how much they shuld be grieued at blasphemies by his example he coÌ„demneth the vile sluggishnes of theÌ„ which are no more moued at the prophaning of religion then if they heard iesters to scof at fantasticall trifles 67. Then spat tâ—ey in his face Luke hath either inuerted the order of the hystory or els the Lord suffred so great reproches twise and the latter seemeth probable to me Yet I do not doubt but that the officers tooke the more courage the more insolently to spit vpon Christ to strike him after they saw that he was appointed to death by the former iudgment of the council But al these reproches tended to this ende that he shoulde seeme to bee nothing lesse like then to bee the prince of the prophets who could not keepe himself from blowes when he had a veile put ouer him But the prouidence of God turned this disdainfull dealing to a far other end for the face of Christ defiled with blowes spittings restoreth that image in vs which by sin was corrupt and blotted out Math. 26. Mark 14. Luke 22. 69. Peter sate without in the hal and a maid came to him saying thou also waste with Iesus of Galyle 70. But he denied before them al saying I wot not what thou saist 71. And when hee went out into the porch an other maid saw him and said vnto them that were there this man was also with Iesus of Nazareth 72. And againe hee denyed with an oath saying I know not the man 73. So after a while came vnto him they that stoode by and said vnto Peter surely thou art also one of them for euen thy speach bewraeth thee 74. Then began he to cursse himself and to sweare saying I knowe not the man and immediatelye the cocke crew 75. Then Peter remembred the words of Iesus which had said vnto him before the cock â—owe thou shalt denye mee thrise so he went out wept â—â—â—terly 66. And as Peter was beeneath in the hal there came one of the maides of the hye priest 67. And when shee saw Peter warming himself she looked on him and sayde thou wast also with Iesus of Nazaret 68. But he denyed it saying I know him not neither wot I what thou saiest Then hee went out into the porch and the cocke crew 69. Then a maid saw him againe and beganne to saye to them that stoode by this is one of them 70. But he denied it again anon after they that stood by said againe to Peter surely thou art one of them for thou art of Galile and thy speach is like 71. And hee beganne to cursse and swear saying I know not this man of whom he spake 72. Then the second time the cock crew Peter remembred the word that Iesus had said vnto him before the cock crowe twise thou shalt denye me thrise and waying that with himself he wept 55. And when they had kind led
beginning admonish vs when we are of our selues of no account nor estimation we shall get dignity and fame by the crosse of his sonne LV. 27. And there followed him Though that al the people had openly cōdemned Christ with one voice yet we see that some forgate not his doctrine his myracles so in that miserable dissipatiō God reserued some smal remnants vnto himself And though the faith of these women was weake yet it is to be supposed that the seed of piety was hiddē in them which afterwards in time conuenient sprang forth In the meane while their weping auailed to the condēnation of the wicked vnspeakable cruelty of those men which with the Scribes Priests had conspired to put Christ to death But Luke hadde an other purpose namely that we might know while the people in their wickednes do confusedly triūph as if they had shaken off the bridle that God is not as an idle beholder of that which is don but he sitteth in heauen as a reuēger who wil presently take vengeance of their vniust crueltye neither is his vengeance therfore to be despised because it is deferred vnto a time conuenient but before it appeareth it must be feared 28. VVeepe not Some thought that the women were reprooued because that foolishlye and of an vnaduised affection they powred foorth their teares in vaine But Christe doeth not simply reprooue them as if their weping were yll and without reason but hee forewarneth them that they haue farre greater cause to weepe for the horrible iudgement of GOD whiche hangeth ouer them as if hee shoulde haue sayde that his death was not the end but the beginning of sorrowes to Hierusalem and to all that nation and thus he declareth that he is not so cast out to the pleasure of the vngodly but that God hath a care of him For by the punishmēt which afterward followed it doth plainly appear that the life of Christ was deare to God the father euen then when all men thought that he was vtterly forsaken cast off And these words do declare how strong couragious Christ was for he could not haue spoken this but that he went constantly without feare to death but it especially tendeth to this that God yet regarded him euen in that deformed and base estate but the wicked which now do proudly triumph as conquerors shal not long enioy their mad ioy for shortly after ther shal come a wonderful change This doctrine is also profitable for vs at this day while we acknowledge that Christ was no lesse beloued to the father because that he was without his help for a time but he set so much by our saluation that he spared not his only begoten sonne And by this he hath giuen a notable example when as he vtterly ouerthrew the holy citie and where he had onely made choise of a sanctuarie for himself and destroied it togither with the inhabitants of the same Heereof let vs learne to take occasion to meditate of the death of Christ. For when as God so seuerely reuenged the same hee woulde neuer haue suffered his son to haue suffred it but to the end he might be a sacrifice for the sinnes of the worlde 29. For beholde the dayes will come He denounceth that there is at hand no common plague but so terrible as hath not before beene heard of in the which the vengeance of God should openly be seene as if he should haue sayd that that nation should not be consumed by one onely kinde of destruction but that it shuld be ouerthrowne by a manifolde heap of great euils so that it should be much better to be ouerwhelmed with the ruines of the mountaines or to be swallowed vp in an earthquake then to wast away amongst the seuere torments of a long destruction And these threats fell not away in vaine but the cruelty it selfe which fel out far exceded this lightning of wordes as it appeareth by Iosephus Further where these were speaches of extreeme desperation to wish to be couered with the mountaines and to cursse the frute of the wombe Christ doth by these words teach that the Iewes shal feele at the length that they do not make warre with a mortall manne but with God So the enemies of God doe receiue a iust reward of their sacrilegious fury so that they shoulde in vaine desire to oppose the earth as a buckler against the vengeance of God who before durst be so bold as to strike at heauen it selfe 31. If they doe these things to a greene tree Christ by this sentence doth declare that neither his death shall be vnreuenged neither that the Iewes whose wickednesse was ful ripe yea halfe rotten should stand long and by a common similitude he proueth that it cannot be but that the fire of the wrath of God should presently deuoure and burne them vp VVe know that the vse is first to cast dry wode into the fire if that the moist and the grene be burnt much lesse shall the dry be spared at the length Further the woord They doe may be expounded indefinitely in this sence If the greene wood be cast into the fire before the time what thinke you shall become of the dry and of the old Except that any man had rather to compare men with God as if Christ shoulde haue sayde the wicked which are like vnto dry woode when they haue vniustly destroyed the righteous haue their turnes prepared for them by God for how should they which were before appoynted to destruction escape the hād of the heauenly iudge who for a time giueth them so great liberty against the good and innocent But which of the two wayes soeuer it be taken the sum is that the lamentation of the women was preposterous except that withall they did wayt for feare the horrible iudgemēt of God which hangeth ouer the vngodly And as oft as the bitternesse of the crosse is troublesome to vs beyonde measure it maye be mitigated by thys comfort that God who nowe suffereth his children to be afflicted vniustly will not at the length suffer that the wicked shall go away vnpunished And if this hope shoulde not vpholde vs we shoulde of necessitye fall downe vnder the afflictions For though it is naturall and more vsuall to make a fire of drie woode then of moist yet God followeth an other order for while he graunteth the reprobate to be at quiet rest he exerciseth his with diuers troubles and therefore their estate is the more myserable if it should be esteemed of as it doeth presently appeare But this is a ready remedy if they will patiently wayte for the whole course of Gods iudgement For so it shall comfort them to see the wicked gayne nothing by their small delay for where God shall humble hys faithfull ones with his fatherly roddes he wil rise with a drawne sworde agaynst them whose sinnes he seemeth for a time not to obserue Mathewe 27. Marke 15. Luke 23. 33.
a godly modest attentiuenesse consider the glory of God when it reuealeth it self least that a brutish horrible blindnesse should ensue our hardnesse And though at the first sight this seemeth to be hard and absurd that the vngodly shuld so vily triumph ouer Christ being dead least this liberty should trouble vs it is meete alwaies to marke with wisdome to what purpose the Lord wold apply y e same The wicked do seeme to themselues to ouerwhelm the whole doctrine of Christe with his myracles by this one blasphemye whiche they doe proudly vomitte foorth But God doeth vse no other meanes then by themselues to deliuer his sonne from that sinister note of deceit Therefore so oft as the wicked shall with their quarrels prepare themselues to peruert all thinges and shall giue themselues to speake euill at their pleasure let vs wayte with quiet and patient mindes vntill God shal lay open the light out of darkenesse 65. You haue a watche Pilate doth declare in these wordes that he doth refer it to their owne pleasure that they may appoynt the souldiours to watch By the which graunt they were the more tied from deuising of any cauilles for though they durst not without shame wrangle against Christ after his resurrection yet with Pilates signet they rather shut vp their owne mouth then the sepulchre Mathew 28. Marke 16. Luke 24. 1. Nowe in the ende of the sabbath when the first daye of the weeke beganne to dawne Mary Magdalene and the other Marye came to see the sepulchre 2. And beholde there was a great earthquake for the angel of the Lord desceÌ„ded from heauen and came and rolled back the stone from the dore and sate vppon it 3. And his countenance was like lightning his raimens white as snowe 4. And for feare of him the keepers were astonied and became as dead men 5. But the Angell answeared and sayd to the women Feare yee not for I knowe that yee seke Iesus which was crucified 6. He is not here for he is risen as he sayde come see the place where the lord was laid 7. And go quickly and tell his disciples that hee is risen from the dead and beholde he goeth before you into Galile there yee shall see him loe I haue tolde you 1. And when the sabbath daye was past Mary Magdalene and Marye the mother of Iames and Salome bought sweete oyntments that they might come and embalme him 2. Therefore early in the morninge the first day of the weeke they came to the sepulchre when the sunne was yet rising 3. And they sayd one to an other who shall roll vs awaye the stone from the dore of the sepulchre 4. And when they looked they sawe that the stone was rolled away for it was a very great one 5. So they went into the sepulchre and sawe a yong man sitting at the right side clothed in a long white robe and they were afraid 6. But he said vnto them Be not afraid ye seeke Iesus of Nazaret which hath beene crucified he is risen he is not heere beholde the place where they put him 7. But goe your way and tell his disciples and Peter that hee will goe before you into Galile there shall you see him as he sayde vnto you 1. Now the first day of the weeke early is the morning they came vnto the sepulchre and brought the odors which they had prepared and certain womeÌ„ with theÌ„ 2. And they found the stone rolled awaye from the sepulchre 3. And went in but founde not the body of the Lord Iesus 4. And it came to passe that as they were amased therat beholde two men sodainly stoode by them in shining vestures 5. And as they were afraide â—owed down their faces to the earth they sayd to theÌ„ why seeke yee him that liueth among the dead 6. He is not heere 〈◊〉 â—s risen remember howe he spake vnto you when he was yet in Galile 7. Saying that the son of maÌ„ must be deliuered into the hands of sinfull men be crucified and the third day rise again 8. And they remembred his words Nowe we are come to the poynte of our redemption For from hence springeth the liuely hope of our reconciliation with God because that Christ came from out of the lower partes of the earth as a conquerour of death that he might shew that he hadde the power of the new life in his hande VVherefore Paule 1. Cor. 15. 14. doth rightly say that there is no Gospell and that the hope of saluation is frustrate and vayne except we beleeue that Christe is risen from the deade For finally so was righteousnesse purchased for vs and an entrance made into heauen to be short our adoption was so confirmed when Christe shewing the power of his spirite by his resurrection prooued himselfe to be the Sonne of God And though he manifested his resurrection in other order then our fleshly wisedome would desire yet this meanes which pleased him must also seeme best to vs. He came out of the graue no man seeing it that the emptie place might be the first token next his will was that the Angels should tell the women that he was aliue shortly after he appeared vnto them and at the length to the Apostles and that oft times So by little and little he led his according to their capacity to further knowledge But that he first beganne with the women and not only shewed himselfe to be seene of them but also enioyned them to preach the Gospell to his apostles that they might be as it were their scholemistresses In this was the slouthfulnes of the Apostles first chastised who through feare lay almoste without life when as the women hasted busily to the sepulchre who also were throughly rewarded for the same For though their purpose to annoynt Christ was not without a fault as if he should 〈◊〉 still remained deade yet hee pardoning their infirmitye bestowed vppon them this singular honour by resigning to them the office of the Apostleship for a while which was taken from men And in thys maner he made a shew of that which Paule teacheth 1. Cor. 1. 27. namely that he would chuse those thinges whiche are foolish and weake in the worlde that he might pull downe the pride of fleshe And wee shall not be rightly prepared to learne this article of our faith except that we laying by all pride doe submit our selues to be taught of the testimonye of women Not that our faith should be tied vp in so narowe straights but because the Lord that he might prooue our obedience would haue vs become fooles before that he would fully admit vs to the knowledge of his mysteries As concerning the hystorie Mathew only saith that the 2. Maries came to see the sepulchre Marke adioyning Salome the third sayeth that they bought sweete oyntments that they might annoynt the body but by Luke it is gathered that there came not only two or three but very many
spiritual essence that we might spiritually seeke the same Yet no doubt but with the outward signes there was ioyned some inward efficacie which might graue in the hearts of the women a feeling of the Godhead For though they were amazed at the first yet it appeareth by the text that by degrees they came to themselues so as they were taught to fele the hand of God present But while our three Euangelistes doe endeuour to be short they doe passe ouer that which Iohn doeth set forth more at large in the 20. chapter vnto the 12. verse whiche we knowe to be no vnusuall matter amongest them There is also this diuersitie that where Mathew and Marke doe make mention onely of one Angell Iohn and Luke doe put two But this shew also of repugnancie is easily answered for we do knowe that the figure Synecdoche is often vsed in the scriptures There were therefore two Angels seene first to Mary and after to her other fellowes But because the one who had the office to speake especially tourned their mindes to him it was sufficient for Mathewe and Marke to report his message Further where Mathewe sayeth that the Angell sate vppon the stone he doeth in woordes sette that before which shoulde be after or at the least neglecteth the course of the hystorie for the Angell appeared not presently but when as the noueltye and straungenesse of the matter had helde the women in suspence and doubt 4. And for feare of him the keepers were astonied The Lord terrified the kepers as if he shuld set a hot yron in their consciences which might compel them to feele his diuine power against their will at the least the terrour auailed thus farre that they shoulde not carelesly scorne at those things which should presently be dispearsed abrode of his resurrection For though they were not ashamed to set their tongues to sale yet they are compelled will they nill they inwardly to acknowledge that which before menne they did wickedly denie And it is not to be doubted but where they had free liberty to speake they familiarly confessed amongst their acquaintāce that which they durst not speake openly because they were hired with money And here is to be noted the difference betwene the two kindes of feare which Mathew doeth compare togither The soldiours accustomed to tumultes were terrified and so swallowed vp of feare that they fell downe as if they were halfe deade but no power raised them so fallen prostrate The women were likewise afraide but they presently receiued comfort whiche restored their mindes almoste failing them that at the least they beganne to haue a better hope And certainly it is meete that the maiestie of God should strike suche a horrour and feare as well in the godlye as in the reprobate that all fleshe might be silent in his presence But when the Lorde hath humbled and brought his electe into obedience hee presently mitigateth their feare least they shoulde so lie ouerwhelmed and not so onely but wyth the sweetenesse of his grace he healeth the wound they haue receiued but he leaueth the reprobate as without life with a feare which doth distract them or he suffereth them to pine away with many slowe tormentes For concerning these soldiours they were like to deade menne but they lay afraide as menne distracted of their mindes without any earnest affection yet withall they forgate that they were afraide not that the remembraunce of the feare should be altogether blotted out but because the liuely and effectuall feeling power of God fled from them whereunto they were compelled to giue place But this must especially be noted sith they feared like as the women they hadde no comforte giuen them which might take away their feare For the Angels sayde onely to the womenne Feare yee not he proposed vnto them the resurrection of Christ as the matter of their ioy and comfort In Luke there is added a reproofe because they sought the liuing with the dead as if the Angell shoulde stirre them vp least they should fall further into desperation 7. And goe quickly and tell his disciples God doth here adorne the women with an extraordinarie honour in that he cōmaundeth them to instruct his Apostles in the principall poynt of our saluation In Marke they are commaunded by name to beare this message to Peter not because he excelled them in dignity but because his fal was so vile that he had need of speciall comfort that he might knowe that Christ had not cast him off though he had filthily and wickedly fallen Nowe he had beene in the sepulchre and had seene the tokens of the resurrection of Christe but God denied him that honour which hee shortly after bestowed vppon the women as to heare the Angell say that Christ was risen And certesse heereby it appeareth howe blockishe he as yet remained in that hee doeth fearefully runne againe into his lurking corners as if he had seene nothing when as Mary sate weeping by the sepulchre VVherefore it is not to be doubted but that shee and her fellowes in beholding the Angell receiued the rewarde of their patient wayting That the Aungell sendeth the disciples into Galile I thinke was done for this cause that Christ might shew himselfe to many For we knowe that he had beene long conuersant in Galile and his will was to giue his disciples a larger space that they might in that iourney gather their mindes somewhat to them Then the knowledge which they had of the places holpe them that they might the more certainly knowe the master For it behooued that they should be by all meanes confirmed least any thinge shoulde be wanting for the assurance of faith Loe I haue tolde you By this phrase of speache the Angell confirmeth that to be true which he spake And hee would not speake this of himselfe as if he had beene the first author but he subscribeth to Christes promisse and there in Marke he onelye bringeth them in minde of the wordes of Christ. Luke doeth prosecute the speache further as that the disciples shoulde be admonished by Christe that it behoued him to be crucified c. yet the sense is the same because he had foretolde his death togither with his resurrection It is also added that they then remembred the wordes of the Lord whereby we are taught that though they had profited badly in the doctrine of Christe yet it pearished not but was couered vntill that in due season it shoulde budde foorth and spring Mathew 28. Marke 16. Luke 24. 8. So they departed quicklye from the sepulchre with feare great ioye and did run to bringe his disciples woorde 9. And as they went to tel his disciples beholde Iesus also mette them saying God saue you and they came tooke him by the feete and woorshipped him 10. Then sayde Iesus vnto thē be not afraid Go and tel my brethrē that they go into Galile there shal they seeme 8. And they went out quickly and fled from the
prophesie of Isai the ninthe chapiter and the tenthe verse God would neuer haue suffered them to be deceiued by so fond credulitie but that he might depriue them of the hope of saluation who hadde contemned the Redeemer euen as with the same kinde of punishment hee doeth nowe chastice the worlde lousing the raynes to the reprobate that they may grow worse But though this lie should preuaile amongst the Iewes yet it was no let but that the trueth of the Gospell shoulde haue free passage euen to the endes of the earth as it alwayes went as conquerour ouer all the lettes of the worlde Mathew Mar. 16. Luke 24.  12. After that hee appeared vnto two of them in an other fourme as they walked and went into the countrey 13. And behold two of them went that same day to a towne which was from Hierusalem about three score furlongs called Emaus 14. And they talked togither of all these things that were done 15. And it came to passe as they communed togither and reasoned that Iesus himself drew neare and went with them 16. But their eyes were holden that they coulde not knowe him 17. And hee sayde vnto them VVhat maner of communications are these that yee haue one to another as yee walke and are sad 18. And the one named Cleopas answeared and sayd vnto him Art thou onely a straunger in Ierusalem and haste not knowen the thinges whiche are come to passe there in these dayes 19. And he said vnto them what things And they saide vnto him Of Iesus of Nazaret whiche was a Prophet mighty in deede and in worde before God all the people 20. And how the hie priests our rulers deliuered him to be condeÌ„ned to death and haue crucified him 21. But we trusted that it had been he that should haue deliuered Israel as touching all these things to day is the third day that they were done 22. Yea and certain women amonge vs made vs astonied which came early vnto the sepulchre 23. And when they founde not his body they came saying that they had also seenâ— a vision of angels which sayde that he was aliue 24. Therfore certain of them which were with vs went to the sepulchre and founde it euen so as the women had sayd but him they saw not 25. Then he sayd vnto them O fâ—â—les and slowe of heart to beleeue al that the Prophets haue spoken 26. Ought 〈◊〉 Christ to haue suffred these things and to enter into his glory 27. And he began at Moses and at all the Prophets and interpreated vnto them in all the scriptures the thinges whiche were wrytten of hym 28. And they drewe neare vnto the towne which they went to but he made as though he woulde haue gone further 29. But they constrained him sayinge Abide with vs for it is towardes nighte and the day is farre spent So he went in to tarye with them 30. And it came to passe as hee sate at the table with them he tooke the bread and gaue thankes brake it and gaue it to them â—â— And beholde two of them Though Marke doeth only touch this hystorie briefly and Mathew and Iohn do say neuer a woorde of it yet because it is profitable to be knowen and woorthy to be remembred it is not in vaine that Luke doeth so diligently describe the same But I haue already oft times declared that the spirite of God hath so aptly directed the workes of euery of the Euangelists that what could not be founde in one or two might be hadde in the others For diuers visions whereof Iohn doeth make mention are not spoken of by our three Further before I will come to the seuerall circumstances this shal be woorth the labour summarâ—ly to be noted that these two witnesses were chosen not that the Lordes purpose was by them to shew the Apostles that he was risen but to reproue their slacknesse Yet though they preuailed nothing at the first afterward their testimony being furthered with other helps it was had in due regarde amongst them But it is doubted who they were but that by the name of one of them whome Luke a little after calleth Cleopas it maye be gathered that they were not of the eleuen Emaus was an ancient town of no small accoâ—â—t which the Romanes afterwardes called Nicopolis neither was it farre distant from Ierusalem when as three score furlongs doe only make seuen thousand foure hundred paces But Luke hath not so much regard to note the place in respecte of the renoume of it as for the certainty of the hystorie 14. And they talked togither This was a signe of godlinesse that they endeuoured to nourish by what meane they might their faith in Christe though it was but weake and small For their talke tended not to any other purpose then y t they might oppose the reuereÌ„ce of their maister as a shield or buckler against y e offeÌ„ce of y e crosse And though by inquiring disputing they bewraied their ignorance worthy to be reprehended wheÌ„ as they being before admonished y t christ shuld rise again that they shuld be amased at the hearing of the same yet their aptnes to be taught yeelded a way to Christe to take away their errour For many of 〈◊〉 purpose doe mooue questions because they are determined frowardlye to refuse the truthe but they which haue a desire quietly to embrace the truthe though they sticke at small obiections and stay at light scruples yet their godly endeuour to obey procureth them fauour before God so that as it were with stretched out hand being ledde into a perfect assurance should cease to wauer And this is to be noted where we doe inquite for Christe if it be done with a modest desire to learne there is away opened for the furtherance of vs yea we do then procure hym to be as a teacher eueÌ„ as prophane men with their filthy speaches do driue him farre away 1â— Their eyes were holden The Euangelist doeth expresly set this down least any man should thinke that the shape of Christes body were altered Therefore though Christ remained like as he was yet he was vnknowen because their eyes were holden whereby the suspition of a ghoast or of a false imagination is taken awaye And heereby we are taught howe weake we are in all our senses so that neither the eyes nor the eares doe their office further then that they haue power ministred vnto them daily from heauen Oure members are naturallye furnished with their gifts but that it might the better appear that they are graunted to vs freely God keepeth the vse of them in his owne hand that this same which the eares do heare and the eyes do see should be layed vp amongst his daily benefites for if that he should not continually strengthen our senses their whole force would presently fade awaye I doe graunt that our senses are not oft holden as it then befel that they shuld be so grossely deceiued
dull or slouthfull 26. Ought not Christ to haue suffered thâ—se things It is not to be doubted but that Christe spake of the office of the Messias as it was described by the Prophets least the death of the crosse should be offensiue and in iourneying three or foure houres hee had space sufficient fully to set foorth the matters Therefore Christe doeth not say in three woordes that hee ought to suffer but hee declareth at large that he was sent to that ende that by the sacrifice of death he might wash away the sins of the world that he might be the purging sacrifice offered for the taking awaye of the cursse that he might wash the sinnes of others from their guiltinesse Luke therefore for the more vehemencie setteth downe this sentence interrogatiuely whereby it is gathered that hee shewed by reasons the necessity of his death The summe is that the disciples did euill to bee troubled at the death of their maister without the which he could not perfourme the partes of Christ for the chiefe poynt of our redemption was his offering vp for by this meanes they shutte vp the gate against him least he shoulde come into his kingdome The which must be noted diligently for sith Christ shoulde want his honour if he shoulde not be accounted a sacrifice for sinnes his onely way into his glory is that hys humbling to be of no reputation Phil. 2. 7. out of the which hee arose a redeemer But we do see at this day how amongst vs they do sinne nothing sooner then in a preposterous order For amongst the multitude of them which doe royally declare Christ to be a king and do extol him with diuine praises scarce euery tenth of them doth think that we haue gotten grace by his death 27. And he began at Moses This place doeth teach how Christe is made manifest vnto vs by the Gospel namely while the knowledge of him is prooued plainly out of the law and the Prophets For no man euer was a more ready and apte teacher of the Gospell then the Lorde hymselfe who as we see fetched the proofe of his doctrine out of the law and the Prophets If any man will except that he began at the rudimentes that the disciples by a little at once biddinge the Prophets fare well myghte passe ouer to the perfecte Gospell this deuice is easily confuted for afterward it shal be sayd that all the Apostles had their minde opened not that they shoulde be wise without the helpe of the lawe but that they might vnderstand the scriptures VVherefore to the ende that Christe may at this day be reuealed vnto vs by the Gospell it is necessarye that Moses and the Prophets shuld come forth before as forerunners VVherof the readers are therefore to be admonished least they shoulde giue eare to fanaticall men which by suppressing the law and the Prophets doe wickedly maime the Gospell As if that God would haue to be vnprofitable what soeuer he at any time spake of his owne Sonne But in what maner they are to be applied to Christe whiche are euery where read of him in the lawe and the Prophets it is not my present purpose to declare It is sufficient briefly to note that Christ is not in vaine called the end of the lawe For though that Moses rather shadowed him foorth darkely and a farre off then expresse him plainly yet this is without controuersie that if in the stocke of Abraham there should not be one head aboue all vnder whome the people should grow into one body the couenant which God made with the holy fathers shoulde be broken and but in vaine Further when as God had commaunded that the Tabernacle and the ceremonies should be framed after the heauenly patterne it foloweth that the sacrifices and all the rites of the temple if they had not their truthe else where should be as a vaine and frutelesse play And this argument doeth the Apostle handle in many woordes in the Epistle to the Hebrewes For holding that principle that the visible ceremonies of the lawe were shadowes of spirituall things he teacheth that Christe is to be soughte in the whole priesthoode of the lawe in the sacrifices and in the forme of the Sanctuarie Bucer also otherwhere doeth wisely diuine that in that obscuritie there was a certaine kinde of interpreatinge the Scripture in vse amongst the Iewes which the father 's deliuered vnto them by hand But I least that I should follow vncertainties am contented with that naturall and simple maner which is euery where to be founde amongest the Prophets who were the most apt interpreaters of the lawe Christe therefore is rightly collected out of the lawe if wee consider that the couenaunt which Christe made with the fathers was made by the helpe of a Mediator The Sanctuarie wherein God testified the presence of his grace was consecrated with bloude The lawe it selfe wyth their promises was confirmed with the sprinkeling of bloud One priest was chosen oute of all the people who shoulde present himselfe in the name of them all in the sight of God not as any mortall man but in a holy habite menne had there no hope of their reconciliation with God but by offering vp of a sacrifice Furthermore very notable is that prophesie of the perpetuitye of the kingdome in the tribe of Iuda But the Prophets themselues as we haue declared haue more plainly described the Mediator yet they themselues had their first knowledge from Moses for they had no other office enioyned them but that they shoulde renew the memory of the couenant more plainly shew the spiritual worship of God establish the hope of saluation in the Mediatour and also that they might the more euidently declare the meane of the reconciliation But because it pleased God to defer the full reuelation vnto the comming of his Sonne it was not a superfluous interpretation 28. And they drewe neare vnto the towne There is no reason why some interpreaters should imagine any other place then Emaus For the iourney was not so long that they shoulde rest in a nearer lodging VVe knowe that seuen miles though a manne for the recreation of his minde should walke but softly are gone at the most in foure houres Therfore I dout not but that Christ went forwarde euen to Emaus Nowe where it is demaunded whether he coulde dissemble who is the eternall truthe of God I doe answeare that the Sonne of GOD was not bounde by thys lawe that he shoulde make all his councels knowen Yet because that simulation is a kinde of lying the knotte is not yet vnlosed especially sith that very many doe drawe this example to a libertye for lyinge But I doe answeare Christ without lying fained as it is here saide in like maner as he shewed himselfe to be a trauailer for the reason of them both is like Augustines answeare is somewhat more subtile lib. 2. ad Consentium cap. 13. Also in his booke of questions vpon the Gospels
little before they had made their accounte that the Lorde was risen and they assuredly spake as of a matter well knowen vnto them now when they doe beholde him with their eyes their senses are so shaken with admiration that they imagined him to be a spirit And though this errour was not without fault which came of their infirmitie yet they had not so forgotten themselues as that they should be afraid of delusions but though they thought that they were not mocked yet they do rather incline to this that the image of the resurrection was proposed to them in a vision by a spirite then that Christ himselfe shuld be present a liue who euen now of late was dead vpon the crosse So they suspected it not to be a deceitfull vision as if it had been a vaine Ghost but being afraid they only thought that they had beene shewed by a spirite that which they saw in deede 38. VVhy are yee troubled By these woordes they are warned that they shoulde cast feare out of their mindes that by gathering their senses togither they might iudge as of a matter whereof they had good triall for so long as men are holden with perturbations they are blind in the manifest light Therefore to the ende the disciples may conceiue a sure knowledge they are commanded to consider the matter with setled and quiet mindes In the second parte Christe reprooueth the other faulte namely that by wauering betweene diuers thoughts they hindred them selues And hee sayeth that doubtes doe arise signifying that the knowledge of the truthe is therefore choaked in them that seeing they shoulde not see because they doe not suppresse the peruerse imaginations but rather by giuing them libertye they giue them the preheminence And truely we doe prooue by experience that this is too true euen as the cloudes if the skie be cleare in the morning being caried vppe on high do darken the cleare light of the Sunne so while we doe permit our owne reasons with too muche libertie to arise against the woorde of God that which was euident to vs before is taken out of our sight It is mete when there appeareth any shewe of absurditie by sifting the reasons on either side to make search and it cannot otherwise be but that our mindes in doutfull matters should be caried hether and thether but the meane must be holden in sobrietie least that flesh shoulde lift vppe it selfe higher then is meete and shoulde send foorth their thoughts farre against the heauen 39. See my handes He maketh their corporall senses witnesses least they shoulde thinke that he setteth a shadowe before them in steade of a body And first he distinguisheth a corporall man from a spirite as if hee should say Sight and feeling shall prooue me to be the manne in deede which before was conuersant with you for I am cloathed with the same flesh which was crucified and as yet it beareth the markes Further sith Christ sayeth that his body is palpable and compacte of sounde bones and by these notes distinguisheth the same from a spirite this place is aptly and truely alleaged by our men to the refellinge of the grosse errour of transubstantiation of breade into the body or of the locall presence of the body which preposterous menne doe imagine to be in the holy supper For they would haue the body of Christ to be there where there appeareth to be no signe of the body But by this meanes it should followe that he hadde chaunged his owne nature that he shoulde cease to be that which he was and wherby it was prooued to be the very body by Christe himselfe If they doe except against this that his side was then pearced and his feete boared through with the woundes of the nailes and so also his handes but that Christ is now whole and sounde in heauen this cauill is quickly answeared For the question is not onely in what shape he appeared but what he speaketh of the true nature of his flesh And he doth attribute this as proper to him that he may be felt that he may differ from a spirite Therefore also at this day it is necessary that this difference shoulde remaine betweene the flesh and the spirit which by Christes woordes was appoynted as it may be gathered to be for euer And of the woundes this must be accounted that by thys lesson he teacheth all vs that Christe rather rose for vs then for himselfe when as he being the conquerour of death and endewed with the blessed and celestial immortalitie yet for their sakes which are his he would for a time beare the markes of the crosse This truely was a wonderfull fauour towards the disciples that he hadde rather want somwhat himselfe of the perfecte glory of the resurrection then that they shoulde bee defrauded of suche a helpe for their faith But it is a foolish and an olde wiues fantasie to imagine that he should yet remaine so wounded when he shall come iudge of the worlde MARKE 14. Hee appeared vnto the eleuen as they sate togither I do thinke that the participle aâ—akeimenois is not heere vsed for sittinge downe at meate as some doe translate it but for sitting together and this is not done without reason if this yet be agreed vppon to be the firste vision which is heere described For it was no time to suppe about midnighte Also if the table hadde beene ready prepared it shoulde not agree wyth that whyche Luke sayeth a little after that Christe demaunded whether they hadde anye meate to eate And it is a phrase vsed in Hebrewe to sitte downe for to rest in some place And the reproofe whyche followeth rather belongeth to the first vision then to the seconde for as Iohn witnesseth the disciples reioyced when they hadde seene the Lorde the morrowe after the Passeouer their vnbeliefe was then reprooued That seemeth to be too muche restrained that many do restraine these words of Marke to Thomas onely Therefore I hadde rather to expounde it simplie that Christe when hee firste appeared to the Apostles blamed them because they beleeued not them whiche hadde beene eye witnesses of his resurrection Thoughe the hardnesse of heart is not condemned in this alone that they gaue no credite to menne but because they beinge conuicted with the successe of the matter it selfe they woulde not so yet accepte the testimonie of the Lorde Therefore sith Peter and Marye Cleopas and his fellowe were not the first witnesses of the resurrection but onely subscribed to Christes wordes it followeth that the rest of the Apostles did iniurie to the Lorde because they beleeued not his woordes whiche yet were nowe prooued true by their effecte VVherefore their hardnesse of heart is worthily reprooued because that a corrupt obstinacie was added to their slouthfulnesse as if that of sette purpose they should desire to suppresse that which appeared to be true not that their purpose was to extinguish the glory of their maister or to reprooue him
the Euangelist addeth immediatly after that they are made the sonnes of God not by the proper will of the flesh but when as they are borne of God And if faith doe regenerate vs that we may bee the sonnes of God and God doe inspire the same faith from heauen it is most manifest that Christe doth not only offer vs the grace of adoption potentially but euen actually as they say And truly the Grecians doe sometimes take exousia for axioma because the sense doth best agree with this place And the circumlocution which the Euangelist vseth is of greater force to set foorth the excellencie of grace then if hee had saide in one worde that all those that beleeue in Christe are made by him the sonnes of God For hee speaketh in this place of the vnclean and prophane who being condēned of perpetuall ignominy did lye in the shadowe of death Therefore Christ shewed a wonderfull token of his grace that he vouchsafed to extoll suche vnto this honour that they shoulde begin sodainely to be the sonnes of God And the Euangeliste extolleth the greatnesse of this benefite woorthily as doth Paule also Ephesians 2. 4. But and if the common signification of the word do please any man better yet notwithstanding the Euangelist doth not make power a certaine middle facultie which may take away the full and perfect effecte but hee meaneth rather that Christe gaue vnto the vncleane and vncircumcised that which seemed to bee vnpossible For there was an vncredible alteration of thinges wrought at that time when Christe raysed vp to God children of stones Therefore power is that sufficiencie whereof Paule maketh mention Col. 1. 12. where hee giueth thankes to God who hath made vs fit to be partakers of the lot of the saintes VVho beleeue in his name Hee noteth briefly the maner howe to receiue Christe namely when wee beleeue in him Therefore beeing ingrafted into Christe by faith wee obteine the right of adoption that wee may bee the sonnes of God And truely seeing hee is the onlie sonne of God this honour doth in no case appertaine vnto vs saue only so farre foorth as wee are his members Againe that vaine surmise concerning power is refuted out of this place The Euangelist sayth that this power is giuen to those who doe nowe alreadie beleeue and it is certaine that they are now the children of God in deede Therefore they doe derogate too much from faith who say that a man doth obtain this thing only by beleeuing to be made the childe of God if hee will because they put a suspenced power insteede of the present effect There appeareth a grosser contrarietie in that which followeth immediatelie The Euangelist saith nowe that they are borne of GOD who beleeue Therefore there is not onely an habilitie to choose offered seeing that they doe nowe obtaine that selfe same thing about which they are occupyed And although the Hebretians doe oftentimes take name for power yet there is heere a relation vnto the doctrine of the Gospel For we doe then rightly beleeue in Christe when he is preached vnto vs I speake of the ordinarie meanes whereby the Lorde bringeth vs vnto faith And this must be diligently noted because many men do foolishly forge to themselues a confused faith without any vnderstanding of doctrine Like as amongest the Papistes there is nothing more common then this woorde beleeue whereas notwithstanding there is no knowledge of Christe by the hearing of the Gospel Therfore Christ offereth himselfe vnto vs by the Gospell but we receiue him by faith 13 VVho are not borne of blood Willingly doe I embrace the opinion of those who thinke that the Euangelist toucheth heere by the way the wicked boldnesse and confidence of the Iewes They had alwayes in their mouth the worthinesse of their stocke as if they who discende of an holy progenie were naturally holy And they might worthily haue bragged of the stock of Abrahā if so be it they had bin the lawfull sons of Abraham and not degenerate children but the boasting of faith arrogateth nothing at all to the carnall begetting but it acknowledgeth that it hath receiued all that goodnesse whiche it hath of the grace of God alone Therefore Iohn saith that the Gentiles who beleeue in Christ who were before vncleane are borne the sonnes of God not of the wombe but they are fashioned againe by God that they may begin to bee He seemeth to haue put blooddes in the plurall number to the ende hee might the better expresse the long succession of the stocke For this was a part of the Iewish boasting that they were able directly to proue that they came from the patriarkes by a continuall course The will of the fleshe and of man Doe signifie all one thing in my iudgement For I see no cause why fleshe shoulde be taken for the woman as manie doe thinke with Augustine But rather in this that the Euangeliste repeateth one thing in diuers wordes hee beateth in the same the better and imprinteth it more deepely in mens myndes And although he doe properly respect the Iewes who dyd bragge of the fleshe yet may there a generall doctrine be gathered out of this place that this is not proper to our nature neither doth it proceede from vs that wee are accounted the children of God but because the Lorde of his owne wyll that is of his free loue begate vs. Heereupon it followeth first that faith proceedeth not from vs but that it is a fruite of spirituall regeneration For the Euangelist saith that no man can beleeue vnlesse hee be begotten of God therefore faith is an heauenly gift Secondly that faith is not a colde and bare knowledge sithence none can beleeue but hee that is fashioned againe by the spirite of God Notwithstanding it seemeth that the Euangelist dealeth disorderly in putting regeneration before faith seeing that it is rather an effect of faith and therefore to bee set after hym I answeare that both of them doe very well agree because we doe both conceiue the incorruptible seed by faith wherby we are borne againe into a newe and diuine life and yet notwithstanding faith is a worke of the holy ghost who dwelleth in the sonnes of God alone Therefore in diuers respectes faith is a part of our regeneration and an entrance into the kingdome of God that it may number vs amongest his children For whereas the spirite doth illuminate our mindes that doth now appertaine vnto the renuing of vs. By this meanes faith doth flowe from regeneration as from a fountaine But because we receiue Christ by the same faith who doth sanctifie vs by his holy spirite therefore it is saide to be the beginning of our adoption Although there may another more plaine redie distinction be brought For when the Lorde inspireth faith hee begetteth vs againe secretely by a secrete meanes which we knowe not And beeing indued with faith we lay holde vpon with a liuely feeling of the
with the Iewes who being accustomed vnto sacrifices coulde no otherwise bee taught concerning the purgyng of sinnes then by settyng a sacrifice before them And whereas there were diuers kindes there is but one onely mentioned in this place by Synecdoche and it is likely that Iohn had respect vnto the Paschal lambe To be briefe we must note that Iohn vsed this phrase whiche was more fit and forcible to teache the Iewes Like as we at this daye doe better vnderstand through the vse of Baptisme of what force the remission of sinnes is purchased by the death of Christe when wee heare that wee are washed and purged thereby from our filthinesse In the meane whyle seeyng that the Iewes did commonly thinke superstitiously of the sacrifices he correcteth that fault by the way tellyng them to what end all these did serue This was the worst abuse that was in their sacrifices that they did repose all their confidence in the signes Therfore when Iohn setteth Christe before them hee doeth testifie that hee is the lambe of God VVhereby he giueth them to vnderstand that all the sacrifices which the Iewes did offer were not able to make satisfaction for sinnes but that they were only figures the truth whereof was shewed in Christe himselfe He putteth sâ—nne in the singuler number for all maner of iniquitie as if he should say that all maner of vnrighteousnes which doth alienate God from men is taken away through Christ. And when he saith the sinne of the worlde he extendeth this grace generally vnto all mankinde least the Iewes shoulde thinke that he was only sent to bee their redeemer But we doe gather hereby that all the worlde is bounde with the same giltinesse and because all mortall men without exception are giltie of vnrighteousnesse before God they haue neede of reconciliation Therefore when Iohn speaketh generally of the sinne of the worlde his meaning is to bring vs to some feeling of our owne miserie and to exhort vs to seeke some remedie Now in that the benefite is offered vnto all men it is our duetie to imbrace the same so that all men may be fully assured that there is nothing that hindereth them from finding reconciliation in Christ if sobeit they haue faith to be their guide to bring theÌ„ vnto him Furthermore he setteth downe the only way and meanes to take away sinnes VVee knowe that from the beginning of the worlde when as their own consciences did accuse them they went about busily to deserue pardoÌ„ TheÌ„ce came so many kinds of sacrifices whereby they thought God was pacified yet were they deceiued I confesse truly that all corrupt rites of pacifying came from an holy beginning namely because God had ordeined sacrifices to direct men vnto Christe But notwithstanding euerie man had inuented to himselfe a way of his owne whereby to please God but Iohn calleth vs backe vnto Christe alone and teacheth vs that God is only mercifull vnto vs through his Benefite because he alone taketh away sinnes VVherefore hee leaueth nothing for sinners to doe but only to flie vnto Christe whereby he ouerthroweth all humane satisfactions all sacrifices and redemptions so that they are nothing els but wicked inuentions of the Diuell founde out by crafte The woorde taketh may bee expounded two maner of wayes either that Christe tooke that burden vpon him wherewith we were oppressed as it is said that he bare our sinnes vpon the tree and I say as saith that the correction of our peace was laid vpon him or that he doth abolish sinnes But because this latter dependeth vpon the former therefore I receiue them both willingly namely that Christe doth take away sinnes by bearing them Therefore although sinne doe still remaine in vs yet as touching the iudgement of God it is none because it is abolished by the grace of Christ and is not imputed vnto vs. Neither doeth that displease mee which Chrysostome noteth that by the verbe of the presentense is signified the continuance for the satisfactioÌ„ which hee once made is alwayes of force And he doth not only teach simplie y t Christ taketh away sin but he setteth downe also the maner howe namely because he hath reconciled the father vnto vs by the benefite of his death For this doth he meane by the woorde lambe Let vs therfore knowe that we are then reconciled to God by the grace of Christe if we runne vnto his death and doe perswade our selues that he being fastened vnto the crosse is the only propitiatorie sacrifice wherby all our giltines was taken away 30 This is he of whom I saide Hee briefly comprehendeth all thynges when he affirmeth that Christ is he who as he said was to be preferred before him For it followeth hereupon that Iohn was nothing els but a tryer sent for his sake whereby it is euident againe that Christ is the Messias Furthermore he reckoneth vp three things in this place For when he saith that the man commeth after him he giueth vs to vnderstand that he was before him in respect of time that he might prepare a way for Christ according to the testimonie of Malachie Behold I send mine angel before my face VVhen he saith that he was preferred before him this is referred vnto the glory wherewith God did adorne his sonne wheÌ„ he came abrode into the world to fulfil the functioÌ„ of a redeemer The reasoÌ„ is at leÌ„gth added because Christ doth far exceed Iohn Therfore y â— honor came not by chaunce which the father gaue him but was due to his eternall Maiestie But I haue touched this phrase a little before namely that hee was preferred before him because he was the first 31 And I knewe him not Least any man shoulde suspect that this testimonie was giuen either for friendship or fauours sake he preuenteth the doubt denying that hee had any other knowledge of Christe saue that which he had from God Therefore the summe is that Iohn doth neither speake of himselfe neither to winne mans fauour but as he was inspired by the spirite and commaunded of God I came saith hee baptising with water that is I was called and ordeined vnto this function that I might reueale him vnto Israel VVhich thing the Euangeliste expoundeth and confirmeth afterwarde more plainely whilest that hee bringeth in him testifying that he knoweth Christ by the oracle of God Hee doth there plainely expresse that he was sent for that cause whiche is contained in these wordes I came to baptise for it is only the callyng of God which maketh the lawfull ministers of the Church for whatsoeuer hee be that thrusteth in himselfe of what learning or eloquence soeuer he be he deserueth no authoritie because he hath not God for his authour And seeing that it was requisite that Iohn shoulde bee sent of God that he might baptise lawfully gather hence that it is not left vnto the will and pleasure of man to institute Sacraments but that this right appertaineth to God alone Like
a title now the grace wherewith he determined to indue him afterward for this cause hee saith not that this is his sirname now but he deferreth it vntill the time to come Thou shalt be called Cephas saith he It is meete that all the godly bee Peters or stones that beeing founded in Christe they may be made fit to build vp the temple of god but he alone is called so because of his singuler excellencie In the meane while the papistes are to be laughed at who put him in Christs steed that he may be the foundation of the Church As if hee the rest were not founded in Christ. But they are twice ridiculous whilest that they make a stone the head For ther is extaÌ„t in the repetitions of Gratianus a doltishe canon vnder the name of Anacletus which changing the Hebrewe name with the Greeke making no difference betweene Cephale Cepha thinketh that Peter was made by this name the head of the church Furthermore Cepha is rather a Chaldean then an Hebrew name but that was the vsuall kinde of pronunciation after the captiuitie of Babylon Therefore there is no doubtfull thing in the wordes of Christ. For hee promiseth Peter that which he would neuer haue hoped for and therein doth he set foorth his grace vnto al ages that his former estate can no whit hurt him seeing that this excellent title declareth that he was made a new man 43 The next day Iesus would goe foorth into Galilee and he founde Phillip and hee said vnto him follow me 44 And Phillip was of Bethsaida the citie of andrew and Peter 45 Phillip found Nathanael and he saith vnto him we haue found Iesus the sonne of Ioseph of Nazareth of whom Moses writ in the lawe and the prophetes 46 Nathanael saide vnto him Can there any good thing come out of Nazareth Phillip said vnto him come and see 43 Follow me For asmuch as the minde of Phillip was inflamed with this one word to follow Christ we do thereby gather what great force there is in the word but it doth not appeare in all alike For god doth cal many but without fruit as if he did only strike their eares with a vaine sound Therefore the externall preaching of the worde is of it selfe vnfruitfull saue only that it doth wound the reprobate to death y t they may be made inexcuseable before god But wheÌ„as y e secret working of y e spirit doth quicken the same it must needs be that all the senses must so bemoued that men may be redie to follow whither soeuer God calleth them Therefore we must desire Christe that hee wyll shewe foorth the same power of the gospel in vs. But Phillip followed Christe after a particuler maner for he is commaunded to follow not only as euery one of vs but as a fellowe and vnseparable companion yet notwithstanding this calling is a figure of the calling of all men Hee was of Bethâ—aida It seemeth that the name of this citie is put in of set purpose to the ende the goodnesse of God may appeare more manyfestly in the three Apostles VVe knowe how sharpely Christ threatned and cursed that Citie els where VVherefore in that some of that wicked and cursed nation are receiued by God into fauour it is to bee accounted as if they had been brought out of hell And whereas hee vouchsafeth to aduaunce those vnto so great dignitie whome he had deliuered out of that deepe dungeon that hee maketh them Apostles that is a most excellent benefite and a benefite worthie to bee remembred 45 Phillip founde Nathanael Howsoeuer proude men do despise these young beginnings and childhoode of the Churche yet it is our dutie to see and espie greater glory of God in them then if the estate of the kingdome of Christe had been mightie and very gorgeous from the begynning For we know what great aboundance did spring by and by from this little seede Furthermore wee see that there was heere in Phillip the same desire to edifie that was before in Andrew VVe see furthermore his modestie that the coueteth and goeth about no other thing saue only to haue some to learne with him of the coÌ„mon master of al men VVe haue found Iesus It appeareth hereby what a slender portion of faith was in Philip that he cannot speake foure wordes concerning Christe but he intermingleth two grosse errours Hee maketh him the sonne of Ioseph and falsly assigneth vnto him Nazareth for his countrie and yet notwithstanding because he coueteth sincerely to profite his brother and to make Christe knowen God doth alowe this his diligence and it hath also prosperous successe VVee must euery one of vs doe our indeuour to keepe our selues within our bonds Neyther doth the Euangelist recite this as a thing worthie commendation in Phillip that hee doeth twice disgrace Christe but declareth that his doctrine howsoeuer it was corrupt and intangled with errour was profitable because the ende thereof was to haue Christe made knowen He calleth Iesus the sonne of Ioseph foolishly he maketh him a Nazarite vnskilfully but in the meane season he bringeth him vnto none other but vnto the sonne of God that was borne in Bethlaim neithey doth hee forge any false Christe but he will only haue such a one to be knowen as was described by Moses and the Prophetes Therefore we see that this is the principall thing in doctrine that they may by one meanes or other come vnto Christe that heare vs. Manie when they doe dispute subtilly concerning Christe doe notwithstanding so inwrappe and so darken him with their subtilties that hee can neuer bee founde In like sorte the Papistes wil not say that Iesus was the sonne of Ioseph for they know wel what his name is but in the meane while they depriue him of his power So that they shewe a shadow in steed of Christ. VVere it not better to stammer grosly with Phillip and to retaine the true Christe then to bring in a feigned Christ by an eloquent craftie kinde of speeche On the other side there be at this day many poore idiots who being ignorant of eloquence and rhethorike doe notwithstanding teach Christe more faithfully then all the Pope his Diuines with their deepe speculations Therefore this place teacheth vs that we must not hautilie refuse it if the simple and vnlearned speake anye thing of Christ vnfitly so that they direct vs vnto Christ. But least that we be drawne away with the false glosses of men from Christe let vs alwayes haue this remedie in readinesse that we â—â—t the sincere knowledge of him from the lawe and the prophetes 46 Out of Nazareth At the first Nathanael starteth backe being offended with the countrie of Christe as it was declared by Phillip But he is first deceiued with the speech which Phillip vttered without consideration For he taketh that for a certaintie which Phillip thought foolishly TheÌ„ there foloweth a preposterous iudgemeÌ„t proceeding froÌ„ the hatred and contempt of
continually in defending and preseruing the order thereof as Paule teacheth that in him we liue we moue and haue our being And Dauid teacheth that all thinges doe stande forasmuch as the spirite of God giueth life vnto them and that they doe fayle so sone as they shal be destitute of his force Neither doth God only defende nature being created by him with his generall prouidence only but hee ordereth moderateth euery part thereof And he doth especially keepe gouern by his ayde the faithfull whom he hath taken into his tuition And I woorke Christe hauing omitted the patronage defence of the present cause hee declareth the ende and vse of the myracle namely that he may bee thereby knowen to bee the sonne of God For this was his purpose in all his words deedes to shew himselfe to be the authour of saluation This is proper to the diuinitie which he challengeth to himselfe as saith also the Apostle that he susteineth all thinges by his mightie becke And he doth testifie that he is God for this cause that beeing reuealed in the flesh he may execute the office of Christe so that he affirmeth that hee came from heauen because he would haue it knowen especially why he descended into the earth 18 For this cause therefore Hee was so farre from pacifiyng their rage with this defence that he did rather prouoke the same Neither was hee ignorant how malitious their wickednes and how hard their stubbornnesse were but this was his chiefe drift to profite a fewe of his who were then present and secondly to bring to light their incurable wickednesse And he hath taught vs by example that we must neuer yeelde vnto the furie of the wicked but endeuour so much as neede requireth to defende the truth of God though all the worlde gainsay vs and murmur against vs. Neyther is there any cause why the seruauntes of God should be greeued if so be it they haue not so good successe as they would wish seeing y t euen Christ himself had not such successe Neither is it any maruell if Satan doe so much more violently rage in his members and instruments the more that the glory of God doth shew it selfe In the former member when the Euangelist saith that they were displeased with Christe because he had broken the Sabboth he speaketh according to their meaning For I haue alredie taught that the matter was otherwise The principall cause of indignation is because he calleth god his father And indeede Christ his intent was to haue God to bee taken for his father after a peculiar sort that hee might exempt himselfe from the common order of other men He made himselfe equall with God seeing that he did attribute vnto himselfe the continuall working And Christe is so farre from denying of this that he doth more plainly confirme the same VVhereby is refuted the madnes of the Arrians who did confesse that Christe was God in such sort that they thought that he was not equall with the father As if there coulde any inequalitie be found in the one and simple essence of God 19 Therefore Iesus answered VVee see as I haue saide that Christe is so farre from refuting that which the Iewes did obiect althogh it were slāderous y t he doth more plainely proue that it was true And first of al he stādeth vpō this point that y t was a work of god wher w t y e Iewes found that they may perceiue that they must striue with God if they proceede to condemne that which must of necessitie be ascribed vnto him This place was in times past diuersly tost betweene the true fathers the Arrians Arrius did gather thereby that the sonne was lesser then the father because he could doe nothing of himselfe The fathers did obiect that the distinction of person is only meant by these words that it might be knowen that Christ is of the father and yet notwithstanding that he is not depriued of the internall power of working But they were both deceiued for neither are these words spoken cōcerning the bare diuinitie of Christ and those thinges which we shall see by by doe not belong of themselues simplie vnto the eternall worde of God but doe only agree with the son of God inasmuch as hee is reuealed in the flesh Let vs therefore set Christ before our eyes as he was sent of the father to be the redeemer of the worlde The Iewes did consider in him no farther thing then his humane nature Therefore he affirmeth that hee healed not the sicke man as he was man but by his diuine power whiche laid hid vnder the visible fleshe This is the estate of the cause wheras they fastening their eyes vpon the flesh did contemne Christ hee biddeth them ryse higher and behold God All the speech is to be referred vnto this matching of contraries that they are greatly deceiued who thinke that they haue to deale with a mortall man whilest that they accuse Christ for his workes which were meere diuine Therefore doth he so earnestly affirme that in this worke hee differeth nothing from the father 20 For the father loueth the sonne and sheweth him all things which he doth and he will shew him greater workes then these that you may maruel 21 For as the father rayseth vp the dead and quickeneth so the sonne also quickneth whom he will 22 For the father iudgeth no man but he hath giuen all iudgement to the sonne 23 That all men may honour the sonne as they honour the father hee that honoureth not the sonne honoureth not the father that sent him 24 Verily verily I say vnto you that he which heareth my wordes and beleeueth in him that sent me hath eternall life and shal not come into iudgemen but hath passed from death to life 20 For the father loueth All men see howe hard and farre set the exposition of the old writers is God say they loueth himselfe in his son But this doth very well belong vnto Christ being clothed with the flesh to be beloued of his father Yea we know that hee was distinguished by this excellent title aswell from angels as frō men This is my welbeloued son For we know that Christ was elected that in him might be resident the whole loue of God that it might flow thence vnto vs as frō a full fountaine For Christ is beloued of God the father as hee is the head of the church He teacheth that this loue is the cause why the father worketh al things by his hand For when he saith that al things are shewed vnto him by these words is to be vnderstood the cōmunication or participation as if he should say as the father hath powred out his mind into mee so hath he poured into me his power that in my works y ◠diuine glory may appeare so y t mē cā seek no diuine thing which they may not find in me And truely we shall in vaine seeke
for the power of GOD without Christe Hee sheweth him greater workes then these His meaning is that the myracle which he shewed in the curing of the man was not the chiefest of the workes which were giuen him in charge by his father For he had only giuen them a small tast there of that grace whereof he is properly both the minister and the authour to wit that hee may restore life to the worlde VVhen he addeth that yee may maruell hee toucheth by the way their vnthankfulnesse because they did contemne that so excellent a token of the power of God as if he should say how dull and blockish soeuer you bee those thinges which God shall bring to passe by mee hereafter shall enforce you to wonder whether you will or no. Yet it seemeth y t this was not fulfilled seeing that we know that in seeing they sawe not like as Iesaias saith also 6. 9. that there probate are blind when they behold the light of God I answere that Christe spake not in this place of their affection but did onely note how valiantly he would afterwardes proue himselfe to be the sonne of God 21 For as the father He doth here briefly set downe what manner of office was giuen him of his father For although he seemeth to choose one kynde yet is it a generall doctrine wherein he sheweth that hee is the authour of life And it containeth in it self life and righteousnes and all the giftes of the holy Ghost and all the partes of our saluation And truly it was requisite that this myracle shoulde be such a special testimonie of Christes power that it might bring foorth that common fruite namely that it might open the gate vnto the Gospell VVe must farther note after what sort Christ giueth vs life For he found vs all dead therefore it was needefull that he shoulde begin at the resurrection Yet notwithstanding it is not superfluous that he ioyneth two wordes together Because it were not sufficient for vs to bee deliuered from death vnlesse Christ did restore life vnto vs fully and perfectly Furthermore he maketh not this life common to all men For he saith that he giueth life to whom he will wherby he meaneth that hee doeth vouchsafe to bestow this grace peculiarly only vpon certaine men that is the elect 22 For the father He doth now more plainly expresse the general thing it selfe that the father doth gouerne the worlde in the sonnes person doth by his hand rule For the Euangelist taketh iudgement for gouernement and power according to the phrase of the Hebrewe tongue Now we know what is the summe that the father hath deliuered the kyngdome to Christ that he may gouerne heauen and earth at his pleasure But this may seeme to bee a very absurd thing that the father hauing resigned vppe the right of his gouernment shoulde sit idle in heauen like some priuate man The answere is easie that this is spoken not so much in respect of God as of men For there is nothing changed in God whilest that hee hath made Christe the chiefe king and Lord of heauen earth For hee himselfe is in the sonne and he worketh in him But because when as we will ascende vnto God all our senses doe by and by faile Christe is set before our eyes as the visible image of God who can not bee seene There is no cause therefore why wee should wearie our selues in vaine with seeking out the secrete places of heauen seeing that God doth prouide for our infirmitie when he sheweth himselfe nigh vnto vs in the person of Christ But rather when as we haue to deale concerning the gouerning of the worlde the estate of our selues the heauēly ayde of our saluation let vs learne to turne our eyes vnto Christe alone like as al power is commited vnto him and in his face appeareth god the father who shold otherwise be hid far away least y e bare maiestie of God doe swalow vs vp with his infinite brightnesse 23 That all men may honour This member doth sufficiently confirme that which I touched of late that GOD doth not so reigne in the person of Christ as if he were at ease in heauen as sluggish kings are wont to do because he doth declare his power in Christ and doth shewe himselfe to be present For what other thing doe these wordes signifie that al may honour the sonne saue only that the father will bee acknowledged and worshipped in the sonne Therefore it is our dutie to seeke God the father in Christ there to beholde his power there to worship him For as it followeth immediately after hee that honoureth not the sonne defraudeth god of his lawfull honour All men do confesse that God is to be worshipped and this sense being naturally ingrafted in vs hath taken suche deepe roote in our heartes that no man dare absolutely denie God his honour in the meane while the mindes of men do vanish away by seeking God without the way Hence came so many feigned gods hence came so many peruerse worshippings Therefore we shall finde the true God no where els saue only in Christ neyther shal we worship him aright any other way saue only by kissing the sonne as Dauid teacheth For as Iohn witnesseth els where 1. Iohn 2. 12. he that hath not the sonne he lacketh the father also The Turkes and Iewes doe with gorgeous titles adorne the God whome they worship but wee must note this that the name of god being separated from Christ is nothing els but a vaine fiction Therefore whosoeuer wil haue his worship to be approued of the true God let him not turne aside from Christe Neither was the estate of the fathers vnder the lawe any other For although they did beholde Christ obscurely vnder shadowes yet GOD did neuer reueaie himselfe without Christe But nowe since that Christe was reuealed in the sleshe and made our king all the worlde must bow their knees vnto him that it may bee subiect to GOD. For seeyng that GOD the father hath commaunded hym to sit at his ryght hande he that imagineth God without Christe hee lameth him of the one parte of hymselfe 24 Hee that heareth my worde Here is expressed the manner and order of the worship least any man should thinke that it is placed in some externall ryte onely and in frioulous ceremonies For the doctrine of the gospel is vnto Christ as a scepter wherewith he doth gouern the faithful which are put vnder him by the father And this definition is principally to be noted There is nothing more common then the false profession of Christianitie For euen the Papistes who are the most deadly enemies of Christ doe yet notwithstanding too boldly brag of his name but Christe doth in this place require no other honor at our hands saue only that we obey his gospel VVherupon it followeth that what honor soeuer y e hypocrites do giue vnto Christ it is nothing els but y e traiterous
kisse of Iudas Although they call him king an 100. times yet doe they spoile him of his kingdom al power whilest that they do not beleeue his gospel He doth also set foorth the fruit of obedience when he saith Hee hath eternall life to the ende we may be more willing to performe the same For who ought to be so hard hearted but he will submit himselfe willingly vnto Christ hauing the reward of eternall life set before him and yet we see how few he winneth vnto himself with this so great bouÌ„tifulnes Such is our frowardnes that we had rather willingly perish then submit our selues vnto the son of God y t we may be saued through his goodnesse Therefore Christ comprehendeth both these thinges in these wordes both the rule of the godly and sincere worship which he requireth at our handes and the way whereby he hath restored vs vnto life For it were not sufficient for vs to vnderstand that which he taught before namely that he came to rayse the dead vnlesse we did also know how he doth deliuer vs from death He affirmeth that wee doe obtaine life by hearing his doctrine vnderstanding by the woorde heareth faith as it doth immediately shew it selfe And faith hath not his place in the eares but in the heart Furthermore we haue els where declared whence so great force of faith commeth VVe must alwayes consider what the gospel offereth vs. Neither is it any maruell that he that receiueth Christe with all his merites is reconciled vnto God and is absolued from the giltinesse of death that he that is indued with the holy spirite is cloathed with the heauenly righteousnesse that he may walke in newnesse of life Rom. 6. 4. The clause which is added Beleeueth in him that sent mee serueth to establish the authoritie of the Gospell whylest that Christ doth testifie that it came from God and was not forged by man Like as in another place he denieth that that is of himselfe which he speaketh but that it is commanded him of his father afterward in the xiiii chapter and x. verse Hee commeth not into iudgement Heerein is contained a secrete opposition betweene guiltinesse whereunto we are all naturally subiect and the free acquitting which we haue through Christ. For vnlesse all were in danger of damnation to what end should it serue to exempt those that beleeue in Christ Let this therefore be the meaning of these words that we are out of danger of death because we are absolued through the benefite of Christe Therefore howsoeuer Christ doth sanctifie vs and regenerate vs by his spirite into newnesse of life yet the free remission of sinnes is here specially touched wherein alone consisteth the happinesse of men For he beginneth to liue indeed who hath god to be merciful vnto him and howe should God loue vs vnlesse he did pardon our sinnes He hath passed VVhereas certaine latine copies haue it in the future tence Hee shall passe it proceedeth from the ignorance and rashnesse of some man who not vnderstanding the Euangelist his meaning did graunt himself greater libertie theÌ„ was meet For there is no doubtfulnes at all in the Greeke worde And he saith not vnfitly that there is a passage made from death alreadie because both the vncorruptible seede of life is in the children of God after that they are called and they doe alreadie sitte downe with Christe through hope in the heauenly glorye and haue the kyngdome of GOD certainely appoynted within them selues For although theyr life be hidden yet do they not therefore cease of to possesse it through faith although they are beset rounde about with death yet they doe not therefore cease to bee quiet because they know that they are safe enough through the ayde of Christe In the meane while let vs remember that the faithfull are now in such sort in life that they doe alwayes beare about them the matter of death but the spirit which dwelleth in them is y â— life which shall at length abolish the relikes of death For that saying of Paule is true that death is the last enemye that shal be destroyed Neither doth he here intreate either of the perfect abolishing of death or the full exhibiting of life But although life bee onely begunne in vs yet Christe doeth affirme that the faithfull are so sure thereof that they ought not to bee afraide of death neyther is it any maruell seeing they are ingrafted into him who is the fountaine and VVell of lyfe that can neuer be drawen drie 25 Verilie verily I say vnto you that the houre shall come and nowe is when the dead shall heare the voyce of the sonne of GOD and they that shall heare shall liue 26 For as the father hath life in himselfe so he hath also giuen vnto the sonne to haue life in himselfe 27 And hee hath gyuen him power to doe iudgement because hee is the sonne of man 28 Maruell not at this because the houre shall come wherein all they which are in the graues shall heare his voyce 29 And shall come foorth they that haue done good vnto the resurrection of life and they that haue done euill vnto the resurrection of iudgement 25 Verily verily I say vnto you Seeing that the Euangelist bringeth in the sonne of God so oftentimes swearing in the matter of our saluation we doe first of all hereby perceiue how carefull hee was for vs and secondly how greatly it skilleth that the credite of the gospel be well and throughly established and grounded Truly hee seemeth to tell in this place a certaine vncredible thing when as this effect of faith is declared whereof Christ intreateth therefore he confirmeth with an oathe that the voyce of the Gospel is so liuely that it is able to rayse vp the dead It is euident enough that he speaketh of the spirituall death For they that referre it vnto Lazarus and the sonne of the widdow of Naâ—m and such like they are refuted by the text it selfe Christe telleth vs first that wee are all dead before he doth quicken vs. And hereby it appeareth of what force the whole nature of man is vnto the obtaining of saluation VVhen as the Papistes will set vp their free will they compare it to the Samaritane whom the robbers left halfe dead in the way As thogh it were lawful with the smoak of an Allegorie to darken a cleare sentence whereby Christ doth flatly adiudge vs to death And truly seeing that we are estraunged from God through sinne after the falling away of the first man whosoeuer doe not acknowledge themselues to be oppressed with eternall destruction they doe nothing els but deceiue themselues with vaine flatterings I graunt truly that there remaineth some life in the soule of man for both the vnderstanding and will all the senses are so many partes of life but because there is no part of life which doth aspire vnto the heauenly life it is no maruell if the whole man
they saw with their eyes seeing that being clothed with flesh he differed nothing from the common sort of men was vnto them a let that they could not giue place to his diuine power now hauing as it were pulled away the vaile he reclaimeth them vnto the beholding of his heauenly glory as if he should say because I am conuersant amongst men without honour you despice me neither doe yee acknowledge in me any diuine thing but before it be long it shall come to passe that God shall lift me vp aboue the heauens being adorned with great power from this contemptible state of the mortall life For in Christes resurrection there appeared such power of the holy spirite as might make it knowen that Christ was the sonne of God as Paule also teacheth in the first chapter of the Epistle to the Romanes the fourth verse when it is said in the 2. Psalme the seuenth verse Thou art my sonne this day haue I begotten thee the resurrection is made as a token whereby this glory of Christe ought to be knowen and his ascending into heauen was the fulfilling of that glory In that he saith that hee was in heauen before It doth not properly agree with his humanitie yet notwithstanding he speketh of the son of man But this kinde of speeche is not strange seeing that two natures doe make one person in Christ to applie that which is proper to the one vnto the other 63 It is the spirite that giueth life In these wordes Christ teacheth that his doctrine had no successe amongest the Iewes because whereas it is spirituall and liuely it findeth eares scarse wel prepared But because this place hath been diuersly expounded it is first of all requisite to knowe the true and naturall meaning of the wordes hereby shall we easily see what was Christ his drift In that he denieth that the flesh doth profite Chrysostome in my iudgement doth not well referre it vnto the Iewes who were carnall I confesse indeede that all the force of mans wit doeth vanishe awaye and quaile in heauenly mysteries but that is not the meaning of Christes wordes vnlesse they be violently wrested In lyke sort the sense shoulde bee farre fet in the contrarie namely that the illumination of the spirite doth quicken Neither doe they say well who say that the flesh of Christ doth profite insomuch as it was crucified but that it bringeth no good vnto vs being eaten but we must rather eate it that it may profite vs being crucified Augustine thinketh that this word alone or of it selfe ought to be vnderstood because it ought to be ioyned with the spirite which agreeth with the thing it selfe For Christ doth simplie respect the maner of eating Therfore he doth not exclude all manner commoditie as if there could none bee reapt by his flesh but he doth affirme that it shall be vnprofitable if it bee separated from the spirit For whence hath the flesh this that it doth quicken saue only because it is spirituall Therefore whosoeuer he be that shall remaine in the earthly nature of the flesh he shall finde nothing in it but that which is dead but those who shall lift vp their eyes vnto the power of the spirit wherwith the flesh is besprinkled they shall perceiue that it is called liuely not in vaine by the verye effect and experience of faith Now we know how the flesh is meate indeed and yet it profiteth nothing namely it is meate because through it we haue life because in it God is reconciled vnto vs because in it we haue all the partes of our saluation fulfilled it profiteth nothing if it be esteemed according to y ◠beginning nature for y e seed of Abrahā which of it selfe is subiect to death shal not giue life but it receiueth that of the spirite wherewith it feedeth vs. VVherefore to the ende that we may be nourished indeede by it we must bring the spirituall mouth of faith And in that the breuitie of the sentence is so short it is to be thought that Christe did thus because he thought that he ought thus to deale with the vnbeleeuers Therefore he brake of his speech with this sentence because they were vnworthie to haue any more speeches In the meane while he did not neglect the godly and those that were readie to be taught because they haue heere in a fewe woordes that which may satisfie them aboundantly The wordes which I speake He alludeth vnto the sentence next going before for he taketh the worde spirit in another sense But because he spake of the secrete power of the spirite he doth very finely applie this vnto his doctrine because it is spirituall For the worde spirite must be resolued into an adiectiue Furthermore the worde is called spirituall because it willeth vs to ascend vpwarde that wee may seeke Christ in his heauenly glory the spirite being our guide by faith and not by the reason of the flesh For we know that there is nothing of those thinges which are spoken which can be vnderstood without faith This is also worthie the noting that he ioyneth life with the spirite He calleth his worde life of the effect as being liuely yet he teacheth that it is liuely vnto none saue only vnto those who receiue it spiritually For som shall rather draw death thence This title of the Gospell is most sweete vnto the godly because they are certaine that it is appointed vnto them vnto eternall saluation Notwithstanding they are also admonished to endeuour to shew themselues apt schollers 64 But there are certaine of you He layeth the blame vpon them selues againe because being voide of the spirite they do wickedly corrupt and depraue his doctrine and by this meanes turne it to their destruction For they might otherwise obiect Thou dost boast that that whcih thou speakest is liuely but we finde no such thing therein Therefore he saith that they hinder themselues For vnbeliefe as it is alwayes proud will neuer attaine vnto any thing in the wordes of Christ which it despiseth despitefully Therefore if we couet to profite any thing vnder this master let vs bring our mindes well prepared to heare him For vnlesse humilitie and reuerence doe prepare a way for his doctrine our mindes are more then deafe neither wil they admit any part of sound doctrine Therefore let vs remember that it commeth to passe through the wickednesse of men that there appeareth so small fruite of the Gospel at this day For who is he that renouncing himselfe doth addict himselfe wholy and truly to Christ VVhereas he saith that there bee onely certaine that did not beleeue when as this fault was common to them all almost it seemeth that he did it for this cause least if there were any who were as yet curable they shoulde bee discouraged through despaire For he knewe from the beginning The Euangelist added this for this cause least any man shold thinke that Christ iudged rashly of his hearers Many
the Hebrewes Furthermore this is an excellent commendation of the Gospel in that it ministreth vnto vs eternall life As Paule doth testifie that it is the power of God vnto saluation vnto euery one which beleeueth The law truly conteineth life but because it denounceth the giltinesse of eternal death vnto the transgressors it can do no other thing but kill Life is offered vs in the Gospel after a farre other sort namely whilest that God doth reconcile himselfe vnto vs freely in not imputing our sinnes And Peter speaketh no common thing here concerning Christ when as hee saith that he hath the wordes of eternall life but he ascribeth this vnto him as proper to him whereupon followeth that second thing which I touched of late so soone as we are once departed from Christ there remayneth nothing euery where saue death VVherfore there remaineth certaine destruction for all those who being not content to haue him to be their master doe flie away vnto mens inuentions 69 And wee haue beleeued The verbes are of the preterperfecttence but they may be resolued into the presentence but this doth not muche belong vnto the sense Furthermore Peter doth briefly comprehend the summe of faith in these wordes But it seemeth that this confession doth but a little appeartaine vnto the present matter for the question was moued concerning the eating of Christ his flesh I aunswere although the twelue did not by and by comprehend whatsoeuer Christe taught yet is it sufficient that according to their smal measure of â—â—th they confesse him to be the authour of saluation and doe submit themselues vnto him in all thinges The worde beleeued is placed in the former place because the obedience of faith is the beginning of true vnderstanding yea faith it selfe is indeed the eye of the minde But immediatly after it added knowledge which distinguisheth faith from erronious and false opinions For the Turkes the Iewes and the Papists do beleeue but they know nothing ne yet vnderstand any thing But knowledge is annexed vnto faith because we know certainely and vndoubtedly the truth of God not as humane sciences are apprehended but whilest that the spirit sealeth it in our heartes 70 Iesus answered them Seeing that Christ answereth them all wee gather hereby that they spake all by the mouth of Peter Furthermore Christ doth in this place furnish and arme the eleuen Apostles against y â— new offence which was now at hand This had been a greeuous engine of Satan to shake their faith seeing they were brought vnto so smal a number but the fall of Iudas might haue vtterly discouraged them For seeing that Christ had chosen that holy number who woulde haue thought that there coulde any thing bee taken away from the integritie thereof Therefore this admonition is as much as if he shoulde haue saide You are only twelue left of a great company If the vnbeliefe of many hath not made your faith to quaile prepare your selues vnto a newe combate for this bande though it be but a small one shall yet be lesse by one man In that Christ saith that he chose twelue it is not referred vnto the eternall counsell of God for doubtlesse it cannot bee that any of those should fall away who are predestinate vnto life but seeing that they were chosen vnto the office of the Apostleship it was meete that they should excell others in godlinesse and holinesse of life Therefore he put chosen in steede of excellent and those wich were separated from the common sort Is a diuell It is questionles that his meaning was to make Iudas most detestable by this name For they are deceiued that do extenuate the crueltie of the worde and truly we can not sufficiently detest those that doe disalow so holy an office Those teachers are called angels who doe execute their embassage well Therfore he is worthily counted a Diuell who being admitted into such an honorable order doth degenerate through his vnfaithfulnesse and wickednes There is also another reason why God doeth suffer vs to vse more libertie against the reprobate and wicked ministers of Satan then against any other of the common sort of men VVherefore if a diuelish furie doth driue them and mooue them who were chosen to be pastors that they become like vnto bruite beastes and monsters the dignitie of the order ought to be so farre from waxing vile because of this that it may rather bee commended vnto vs seeing that such cruell reuenge doth follow the profanation thereof 71 And he spake of Iudas Although Iudas his owne conscience did accuse him yet doe we not reade that hee was moued so dull are hypocrites that they doe not feele their wounds and their faces are so harde before men that they doe not doubt to preferre them selues before the verie best Chap. 7 1 ANd after these things Iesus walked in Galilee for he would not walke in Iudea because the Iewes sought to kill him 2 And an holy day of the Iewes was at hand the fastening of the Tabernacles 3 Therefore his brethern said vnto him Goe hence and goe into Iurie that thy disciples may also see thy workes which thou doest 4 For no man doth any thing in secrete and he himselfe seeketh to be knowen if thou doest these thinges shew thy selfe vnto the worlde 5 For neither did his brethren beleeue in him 6 Therefore Iesus said vnto them my time is not yet come but your time is alwayes readie 7 The worlde cannot hate you but me it hateth because I testifie of it that the works thereof are euill 8 Goe you vp vnto this feast I goe not vp yet vnto this feast because my time is not yet fulfilled 1 And he walked The Euangelist as it seemeth doth not set downe the whole historie in order but doth gather out of diuers times suche thinges as were worthie to be remembred He saith here that Iesus was conuersant for a time in Galilee because he had no safe abiding place amongest the Iewes If any man doe thinke it an absurd thing y t Christ sought lurking places who was able with his becke to breake and make voyde all the endeuours of his enemies we may easily answere namely that being mindful of the person which was giuen him by his father he would keepe himselfe within the boundes of man For hauing taken vpon him the person of maÌ„ he abased himself vntil such time as his father should lift him vp Therefore he escheweth danger after the maner of men If any man obiect seeing that he knewe that the time of his death was appointed before there was no cause why he shoulde flie that former answere doth also agree with this fitly For he behaued him selfe as a man subiect to perils wherefore he ought not to burst in in to the middest of daungers It is not for vs to marke in entring into daungers what God hath determined with himself concerning vs but what hee commaundeth and prescribeth what our duetie
doeth exact and require how we may lawfully leade our life But Christ did so auoid dangers that notwithstanding hee turned not an hayres breadth aside from the course of his office for to what end serueth safetie of life saue only that we may serue the Lorde Therefore we must alwayes beware that we loose not the causes of liuing for life And in that the despised corner of Galilee doth lodge Christ whome Iurie cannot awaye with wee doe heereby see and perceiue that godlinesse and the feare of GOD doe not alwayes appeare in the principall places of the Church 2 And the feast day Although I affirme nothing yet is it likely that this chaunced in the seconde yeere after Christe his Baptisme It skilleth not at this time to speake any more of this feast day whereof the Euangelist maketh mention Moses declareth to what end and vse it was commaunded Leuit 23. 34. namely that by that yeerely ryte the Iewes might remember that their fathers liued fortie yeeres vnder tents when as they wanted houses that by this meanes they might celebrate the grace of their deliuerance VVe haue said before that a double cause did moue Christ to come vnto Ierusalem vnto the feast dayes namely because being subiect to the law that he might redeeme vs from the bondage thereof he would omit no point of the obseruation therof and secondly because he had better opportunitie offered to preach the gospel in such an extraordinarie assembly and multitude of men The Euangelist saith that Christ did so rest apart in Galilee as if he would not haue come to Ierusalem 3 Therfore his brethren said vnto him Vnder this word do the Hebrewes comprehend all kinsfolkes and alyances of what degre soeuer they bee He saith that Christ was mocked of them because that he did lie hid in the obscure place of Galilee Notwithstanding it may be doubted whether ambition did moue theÌ„ or no to desire that Christ might become famous Although we graunt this yet is it manifest that they do contemptiblie mocke him because they doe thinke that he dealeth not according to reason and counsell yea they cast foolishnesse in his teeth because when as he woulde be something distrusting himselfe he dare not come abroad that he may be seene of men VVhen as they say that thy disciples may also see they doe not only speake of those who were continually with him but of those whom he would gather to himselfe euery where out of the whole nation For they adde afterward thou wilt be knowen of all men and in the meane season thou lyest hid If thou doest these things that is if thou doest desire such honour that al men may speake of thee make all meÌ„ to looke vpoÌ„ thee They set the world against a few men amongst whom he liued without honour There may also another sense bee gathered out of these wordes if thou doest these thinges that is seeing that thou arte endewed with so greate power that thou purchasest fame vnto thy selfe with myracles loose them not For whatsoeuer is giuen thee of God thou spendest it heere in vaine whereas there are no fit witnesses and iudges Here we see how great the slacknesse of men is in considering vpon the workes of God for Christes kinsmen woulde neuer haue spoken thus vnlesse they had troden vnder foote the plentifull testimonies of his diuine power which they ought to haue receiued and reuerenced with great admiration That which wee heare in this place of Christ falleth out dayly that neighbours doe more disquiet the childreÌ„ of god then strangers for they are instrumeÌ„ts of SataÌ„ to prouoke those somtimes vnto ambition sometimes vnto couetousnesse who desire to serue God purely sincerely and faithfully But when as Christe doth driue away such Satans hee teacheth vs by his exaÌ„ple that we must not graunt the foolish petitions of our brethren 5 For neither did his brethren Heereby wee gather howe little carnall kindred doth auaile for the spirite marketh Chirste his kinsfolkes with a continuall mark of infamie in that being conuinced with so many testimonies of workes they did not then beleeue Therefore as Paule saith whosoeuer doth wish to be iudged in Christ let him bee a new creature For they who adict themselues wholy to serue God are vnto Christe insteede of father mother and brethren VVherfore the superstition of the Papists is so much the more ridiculous who setting apart all other doe only extoll the honour of the blood in the virgin Marie as if the woman was not reprehended by Christe himselfe whiche cryed out of the middest of the companie Blessed is the wombe which bare thee and the paps which gaue thee suâ—ke For Christ answered Nay rather blessed are they that heare the woorde vf God 6 My time is not yet come Some doe falsly expound it of the time of his death For he speaketh of the time of his iourneying And hee doth testifie that he differreh from his kinsfolks in this because they may freely and without feare goe abrode in the sight of the world at all houres because they haue the world to be their friend but he himselfe is afraid bicause the world hateth him By these words he giueth theÌ„ to vnderstaÌ„d that they gaue him counsell amisse concerning a matter whiche they knewe not secondly he proueth that they are altogether carnall when as he saith that the world cannot hate theÌ„ For the peace of the world must be redeemed with wicked consent vnto vices and all manner of euill 7 But me it hateth because I testifie The worlde is taken in this place for the men who are not borne againe who retaine their owne nature Therefore whosoeuer are not begotten againe as yet with the spirite Christ pronounceth them to be his aduersaries And why because he condemneth their workes And if sobeit we stay our selues vpon Christ his iudgement we must needes graunt that the whole nature of man is so corrupt and peruers that there can no right thing no sincere thing no good thing proceede thence Behold why any of vs doth please himself so long as he abideth at home with himselfe Nowe Christe saith that he is hated because he doth testifie that the workes of the world are euill He giueth vs to vnderstand that the gospel cannot be rightly preached but that the whole worlde must be cited giltie before Gods iudgement seate that by that meanes it may be trodeÌ„ down that flesh blood may by brought to nought according to that when the spirite shall come he shall reproue the world of sin VVe doe also learne heere that there is suche pride bread in men that they flatter themselues in their vices For doubtles they would not waxe angrie when as they are reprehended vnlesse being blinded with too much loue of themselues they did flatter themselues in their owne vices yea pride and arrogancie are the most deadly the chiefest of all the vices which are in man It is the
Therefore howsoeuer some do fret some do mocke some do cauill diuers dissentions doe arise yet shall not the preaching of the Gospel be vnprofitable Therefore wee must sow the seed and suffer patiently vntill in tract of time the fruite doe show it selfe And here the worde beleeued is taken vnproperly because they did depend rather vpon y e myracles then leane vnto the doctrine neyther were they yet perswaded that Iesus was Christe but because they were readie to heare him and because they yeelded themselues vnto him as vnto a master to be taught such preparation of faith is called faith Therefore seeing that the spirite doth vouchsafe to giue such a small sparke of a good affection such an honourable title that ought to encourage vs to thinke that god accepteth faith how smal soeuer it be 32 The Pharisees hearde Hereby it appeareth that the Pharisees were bent to take all opportunities being placed as it were in scout watches least they should suffer Christ to come abrode In the former place the Euangelist nameth them only then afterward he adioyneth the priests vnto them a part whereof they were It is questionlesse that as they woulde be accounted the most zealous obseruers of the law so they did more sharply set themselues against Christ then all the rest But because so long as they were alone they were not able to oppresse Christ they referred the businesse vnto the whole order of the Priests So that they who did otherwise disagree amongest themselues doe nowe with one consent through the ayd of Satan conspire together against the sonne of God And seeing that the Pharisees were so hote and diligent to defende their tyrannie and corrupt state of the Church how much more feruent ought we to be in defending the kingdome of Christ As mad is the contention of y e Papists at this day to quench the Gospell In the meane season this is the worst that they doe not sharpen our studies with their example to sweat labor more couragiously in the defending of sound and godly doctrine 33 Yet a little Some there be that thinke that these wordes were spoken vnto the present assemblie of the people other some who think y t they were spoken vnto the ministers y t were sent to take Christ But I am certainly persuaded that Christ speaketh properly vnto his enemies which tooke counsel together to destroy him For he derideth their endeuours because they goe about all thinges in vaine vntill such time as the time appointed of the father be come And he casteth their stubbernesse in their teeth because they doe not onely refuse the grace offered vnto them but doe also furiously resist it and he doth also threaten them that it shal be taken away shortly VVhen he saith I am with you hee toucheth their vnthankfulnes that whereas hee was giuen them of the father whereas he descended from his heauenly glory whereas inuiting them vnto himselfe familiarly he desired nothing more then to be present with them yet were there but a few that did admit hym VVhen as he saith yet a little while he telleth them that God will not long suffer his grace to be so filthilie despiced And in the meane season hee giueth them to vnderstande that neither his life nor death are subiect to their will but that there is a time appointed him of his father which must be fulfilled I goe vnto him that sent mee In these words he doth testifie that he shal not be extinguished with death but that rather when as he shall put of the mortall body he shall declare by the most mightie triumph of his resurrection that he is the sonne of God As if he should say doe what you can yet shall yee neuer bring to passe but that my father shall receiue me into his heauenly glory after that I haue ended the embassage inioined me Therefore my estate shall not only remaine perfect after death but there is a farre better estate prepared for me then And hence may we gather a generall admonition for Christ is present with vs so often as he calleth vs vnto hope of saluation through the preaching of the Gospel For the preaching of the Gospell is not called in vaine the coÌ„ming downe of Christ vnto vs. If we take holde of his hand which he holdeth foorth vnto vs he will bring vs vnto the father and he will not only shewe himselfe nigh vnto vs so long as wee are straungers in the worlde but will dwell in vs continually But and if we doe neglect his presence hee shall be no whit impayred but when as he departeth from vs he shall leaue vs altogether aliaunts from God and life 34 Yee shall seeke mee and shall not finde me and where I am They sought Christ that they might put him to death Here Christ deceiueth them with the diuers significations of the word because it should shortly come to passe that they shoulde seeke him after another manner namely that they might finde some helpe and comfort in their miserable and decayed affayres As if he should say it troubleth you and you cannot suffer me to be present with you a small space but it shall come to passe shortly that you shall seeke me in vaine because beeing remoued farre from you not only in body but also in power I will behold your destruction But here may a question be asked what manner seeking of Christe this was seeing that it is manifest enough that Christ speaketh of the reprobate who were obstinate euen vnto the end in the reiecting of the gospel Some doe referre it vnto the doctrine because the Iewes in following the righteousnesse of workes amisse did not obtaine that which they would Many men doe vnderstand it of the person of the Messias that the Iewes being brought vnto extremitie shall seeke the Redeemer in vaine But I doe simplie interprete it that hereby are meant the sorrowfull sighings of the wicked whilest that being enforced with necessitie they after a sort haue respect vnto God But euen then in seeking they seeke not For vnbeliefe and stubbornnes doe driue them from God their heartes being as it were locked vp They would desire that God might be present to deliuer them but they stoppe the way before themselues with their want of repentance and the hardnesse of theyr hearte VVe haue an example in Esau who was not only sory because the birthright was gotten away from him but also fretting â—uming he breaketh out into furious indignation But in the meane season hee is so farre from the right kinde of seeking the blessing that he doth then make himselfe most vnworthie thereof God is wont to reuenge the contempt of his grace in the reprobate in such sort that being either sore punished or bound with the feeling of their miserie or being driuen into other straytes they complaine crie and howle but all in vain because being alwayes like to themselues they inwardly nourishe the same crueltie which
as Paul boasteth that he knew nothing by himself For this is not extended vnto his whole life but it is a defence of his doctrine and Apostleship alone Therefore some there bee who without cause doe play the Philosophers concerning the perfection of righteousnes which appertaineth onely vnto the sonne of GOD seeing this is his only purpose to make his ministerie to be of credite as it appeareth more plainely by that which followeth For he addeth againe immediately If I say the truth c. VVhence wee gather that Christ doth rather defende his doctrine then his person 47 He that is of God Because hee may by good right take this for a thing graunted that hee is the Embassadour of his father and that hee doeth truely execute the function whiche was enioyned hym hee inueigheth more vehe mently against them For their vngodlinesse was not now vnknowen seeing they were so stubborn in refusing the word of God He had declared that they could lay nothing to his charge but that he taught as out of the mouth of God Therfore he concludeth that they had nothing to do with God because they heare not omitting to speak of himself he denounceth that they did feight against god VVe are taught by this place that there is no more euident signe of a reprobate minde then when as a man cannot abide the doctrine of Christ althogh otherwise he shine with angelicall holinesse to looke vnto like as if we willingly embrace the same wee haue as it were a visible seale of our election For he that hath the word enioyeth God himselfe and he that reiecteth it depriueth himself of righteousnesse and life VVherefore we ought to be afraid of nothing more then least we fall into that horrible iudgement 48 Say wee not well They doe more and more bewray how greatly they were made amazed by Satan who being more then cōuinced are not yet afraid to runne headlong through the middest of despayre Furthermore in that they raile double vpon Christ yet this is their whole drift to proue him to be a detestable man and that he is driuen with an euill spirite Because the Iewes did account the Samaritanes reuoltes and corrupters of the law so often as they would slaunder any man they called him a Samaritane And therefore nowe because they haue no greater fault wherewith they can defame Christe they snatch at that without iudgement and rashly which was common To be briefe wee see that they do wantonly rayle because being incensed with a dogged madnes they can finde nothing to say 49 I haue not a Diuell In that passing ouer the former fault he doth only purge himselfe of the second some do thinke that it was done for this cause because he neglected the reproch doone to his person and did only take in hand the defence of his doctrine but in my iudgement they are deceiued for it is not to be thoght y t the Iewes did so cunningly distinguish betweene his life and doctrine Againe the hatred of this name proceeded hence as we haue said because the Samaritanes being peruers and degenerate keepers of the lawe had corrupted the same with much superstition and corruption And they polluted the whole worship of God with straunge inuentions Augustine flyeth vnto the allegorie that Christ did not refuse to be called a Samaritane because he is the true keeper of his flocke But I thinke that Christ did ayme at another marke For seeing that the two reproches did tend both to one end he refuteth both vnder one Yea if a man do well weigh the words they did burden him sorer by calling him a Samaritane then one that had a Diuell But like as I haue alreadie said Christ was content with a simple refutation which he taketh from the contrary when as he affirmeth that he is desirous to honour his father For he must needes be gouerned with the spirit of God and be the seruant of God which honoreth him aright and sincerely You slaunder mee This member may be expounded thus as if Christe did complaine that he was not honoured with that honour whereof he is worthie that furthereth Gods glory but I thinke that he hath respect vnto a farther thing namely that he ioyneth his fathers glory with his owne glory as if he should say I take nothing vnto my selfe whiche tnrneth not vnto Gods glory for his maiestie shineth in mee his power and gouernment are resident in me Therfore seeing that you entertain me so simply you are reprochfull against God himselfe Therfore hee addeth by and by that God would reuenge this iniurie For they might lay ambition vnto his charge vnlesse he had testified that he was careful for his owne honour or contempt not for any priuate affection of the fleshe but so farre foorth as it concerneth the honour or dishonour of God And although we be farre distant from Christe yet euery man may be fully perswaded that if hee bee fully bent to seeke the glory of God there is sufficient praise laid vp for him with God For we shall alwayes trie that is true Those that honour mee will I make honourable If he be not only despised amongst men but also rayled vpon let him wait patiently vntill the day of the Lord appeare 51 Verily verilie I say vnto you if any man shall keepe my woorde hee shall not see death 52 Therfore the Iewes said vnto him Now we know that thou hast a diuell Abraham is dead and the Prophets and thou sayest If any man shall keepe my woorde he shall not tast of death 53 Art thou greater then our father Abraham that is dead and the Prophetes are dead whom doest thou make thy selfe 54 Iesus answered If I glorifie my selfe my glory is nothing it is my father that glorifieth me who you say is your God 55 And you know him not but I know him and if I shall say that I know him not I shal be a lyar like vnto you but I know him and keepe his worde 51 Verily verily I say vnto you It is questionles that Christe knew that there were som in that companie that were curable also y t there were some which were not aduersaries to his doctrine Therfore he meant so to terrifie the wicked whose wickednesse was desperate that notwithstanding he might leaue some matter of comfort for the good or he might yet allure vnto himselfe those that were not yet lost Therfore howsoeuer the greater part doth loath the worde of God yet a godly teacher must neuer be bent so wholy to reproue the wicked but that he must also impart vnto the children of GOD the doctrine of saluation and endeuour to bring them vnto a sound mind if there be any that are not altogether vncurable Therfore Christ promiseth in this place vnto his disciples eternall life but hee requireth such Disciples as may not only becken with their eares as asses or professe with theyr mouthes that they allow his doctrine but
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
whereby they may darken the cleare light of the Gospel And also we see many light spirits who flying through friuolous speculations do finde no certaine station and resting place during their whole life VVhen as they desire Christ to make himselfe knowen openly or freely and boldly their meaning is that he do not insinuate himselfe any longer ouerthwaâ—ly and as it were by certaine long circumstances So that they accuse his doctrine of obcuritie which was notwithstanding plaine and shrill enough vnlesse it had fallen amongst deaf men This history teacheth vs that wee cannot escape the deceits and slaunders of the wicked if wee be called to preach the Gospel VVherfore we must watch diligently not be moued herewithall as with some new matter when the same shall befall vs whiche befell our master 25 I haue told you The Lord doth not dissemble that he is Christ and yet notwithstanding he doth not teach them as if they were apt to learne bot doth rather cast in their teeth their malice and wickednesse wherin they were become obstinate because they had profited nothing hitherto being taught by the word and works of God Therfore he blameth them for that that they did not know him as if he should say my doctrine is easie enough to be vnderstood of it selfe and you are in the fault because you do wickedly and maliciously resist God Hee doth afterward speak of works that he may proue that they are guilty of double stubbornnes For besides his doctrine they had an euident testimonie in his myracles vnlesse they had been vnthankfull vnto God Therfore he repeateth that twise that they did not beleeue that he may manifestly proue vnto them that they are wilfully deafe when they shoulde heare his doctrine and blind when they shold behold his works which is a token of extreeme and desperate wickednes He saith that he hath done workes in the fathers name because this was the ende thereof that he might make the power of God knowen by them whereby it might be made manifest that he came from God 26 Because you are not of my sheep He sheweth an higher cause why they doe neither beleeue his myracles nor doctrine namely because they are reprobates And we must note Christ his purpose For because they did boast that they were Gods Church least theyr vnbeliefe should any whit discredite the Gospell he pronounceth that the gift of beleeuing is speciall and truly it is necessarie that men be knowen of God that men may know him as saith Paule Galat. 4. 9. Againe it must needes be that those whome God regardeth not must alwaies continue turned away from him If any man murmur and say that the cause of vnbeliefe is in God because it is in his power alone to make sheepe I answere that he is free from all fault seeing that men do only of voluntarie wickednesse reiect grace God doth purchase vnto himselfe so muche credit as is sufficient but wilde beastes doe neuer waxe tame vntill suche time as they be chaunged into sheepe by the spirit of God They that are such shall in vaine assay to lay the blame of their fiercenesse and wildenesse vpon God which is proper to their nature In summe Christe giueth vs to vnderstande that it is no maruell if there bee but a fewe that obey his gospell because they are cruell and vntamed beastes whosoeuer are not brought vnto the obedience of faith by the spirite of God VVherefore it is an vnmeete and absurd thing that the authoritie of the gospell should depend vpon the faith of men but rather let the faithfull consider that they are so much the more bound vnto God because whereas others do continue in blindnes they are draweÌ„ vnto Christ by the illumination of the spirite Moreouer the ministers of the gospel haue in this place wherewith they may comfort themselues if their labour bee not profitable to all men 27 My sheepe He proueth by an argument drawen from contraries that they are not sheepe because they obey not the Gospell For God doth call those effectually whom he hath chosen so that Christs sheepe are tryed by faith And truly this name sheepe is therfore giuen vnto the faithful because they submit themselues vnto God to be gouerned by the hand of the chiefe shepheard and hauing laid away their former wildnesse they shew themselues easie to be guided and obedient This also is no small coÌ„fort for godly teachers that howsoeuer the greater part of the worlde doth not hearken vnto Christe yet hath hee his sheepe whom he knoweth and of whom he is knowen againe Let them endeuour so much as in them lyeth to bring the whole world vnto Christe his sheepfold but when it falleth not out as they would wish let them be content with this one thing that those shal be gathered together by their diligence who are sheepe The rest I haue expounded before 28 And they shall not perish for â—uer This is an vncomparable fruit of faith that Christ commaundeth vs to be sure certaine voyde of care when as we are gathered into his sheepfold by faith But wee must also note vnto what proppe this certaintie leaneth namely because hee wil be a faithfull keeper of our saluation for he doth testifie that it is in his hand And if sobeit this be not yet sufficient he saith that it kept is safe by the power of the father An excellent place whereby we are taught that the saluation of all the elect is no lesse sure then the power of God is inuincible Furthermore Christe would not speake this rashlye and in vaine but his meaning was to make vnto his a promise which may remaine surely fixed in their mindes Therefore we gather that this is Christ his drift in these wordes that the faithfull and elect may be sure of their saluation VVe are compassed about with strong enemies and so great is our weakenesse that we are not farre from death euery moment yet because he is greater or mightier then all whiche keepeth that whiche is committed vnto him to keepe in our behalfe there is no cause why we should feare as if our life were in daunger we doe also gather heereby howe vaine the hope and confidence of the Papistes is which leaneth vnto freewill vnto their owne power and vnto the merites of workes Christe doth teache those that bee his farre otherwise that they remember that they are in this worlde as in the middest of a wood amongest many robbers and that besides that they are vnweaponed and alwaies as a pray they do also acknowledge that they haue the matter of death shut vp in them so that they doe walke in safetie trusting vnto the keeping of God alone Finally our saluation is therfore certaine and sure because it is in the hand of God because our faith is both weake and we are too too readie and bent to fall But God who hath taken vs into his hand is strong enough so that hee is able to
is dead 15 And I am glad for your sakes that I was not there that you may beleeue But let vs goe vnto him 16 Then Thomas that was surnamed Didimus said vnto his felow disciples let vs go also that we may die with him 17 Therefore Iesus came and founde that hee had lyon in the graue foure daies alreadie 11 Our friend sleepeth Because hee said before that the sicknesse was not vnto death least the disciples should bee too much troubled with a thing vnlooked for he doth now also declare that he was dead and putteth them in hope of his resurrection And their rudenesse is wonderfull that they vnderstand the saying of Christ of sleepe For although it be a metaphoricall kinde of speech yet is it so often vsed and so common in the scriptures that it ought to haue bin wel knowen vnto al the Iewes 12 If he sleepe he is safe VVhen as they say that sleepe will be wholesom for Lazarus they do by this means by the way exhort Christ not to goe thyther And yet doe they not craftily wrest the wordes of Christe vnto their owne commoditie but because they thought hee spake of sleepe they doe willingly catch at that occasion to escape daunger Augustine and many after him do cunningly play the Philosophers in this worde sleepeth namely that it is applyed vnto death for this cause because it is as easie a matter for God to rayse the dead to life as it is for vs toawake those that sleep But we may gather out of the continual vse of the scripture that Christ thought no such thing yea seeing that this selfe same translation is common also amongest the profane writers it is without all doubt that it came into vse by no other means saue only because the dead cark as lyeth without any sense or fealing euen as the body of man when he sleepeth For which cause sleepe is not vnfitly tearmed the image of death in Homer it is called the brother of death Furthermore whereas by this worde the sleeping of the bodies onely is signified certaine mad felowes do most foolishly wrest it vnto the soules as if being depriued of vnderstanding they were in daunger of death Furthermore Christe setteth foorth his power in this because he saith he will come that he may awake Lazarus For although the easinesse of the resurrection is not expressed by this woorde sleepe yet Christe sheweth that he is the Lord ouer death when as he saith that he awaketh those whom he restoreth to life Therfore Iesus said thē plainely vnto them This was the most singuler goodnesse of Christ that he could suffer so great grossenesse in his Disciples And truely he deferred to endow them with greater grace of the spirit for a season that being renued in a moment the myracle might bee the greater VVhen he saith And I am glad for your sakes his meaning is that his absence was profitable for them because his power should haue byn more obscure if he had holpen Lazarus by and by For the nigher the workes of God doe drawe vnto the ordinarie course of nature the more base doe they waxe and the glory thereof doth the lesse appeare which thing we doe dayly trie For if hee reache foorth his hande by and by we do not lay holde vpon his helpe Therefore to the ende the Disciples myght acknowledge that the resurrection of Lazarus was indeed a work of God it was requisite that it should be deferred that he might be most farre from all remedie that could come by meanes of man And we must remember that which I saide before that the fatherly sufferance of god is here represented in y e person of Christ. Therfore when as God doth suffer vs being ouerwhelmed with griefs long time to languish let vs know that hee doeth by this meanes prouide for our safetie VVe truly doe grone being carefull and sorrowfull but the Lorde reioyceth in our welfare and there appeareth in this poynt double gentlenesse of his that he doth not only pardon our faults but doth ioyfully find meanes to redresse the same That you may beleeue He doth not meane that this was the first beginning of faith in them but a confirmation of the faith which was already begun for as much as it was very small and weake Neuerthelesse he telleth them that they would not haue beleeued vnlesse the hande of God had been openly shewed 16 Then Thomas Hitherto the disciples endeuoured to pull backe Christe Now is Thomas readie to follow but without any confidence he doth only arme himselfe with Christ his promise that he may follow him ioyfully and quietly For these are wordes of distrust Let vs goe that we may dye whereas it became them to be sure of life Furthermore the relatiue him may bee expounded as well of Lazarus as of Christ but and if you expound it to be spoken of Lazarus it is a taunt as if he had saide what good shall we doe by comming thither Vnlesse peraduenture we cannot otherwise doe the dutie of friendes vnlesse we die together with him Yet doe I rather allow the other sense that Thomas doth not refuse to die with Christ. But this as I haue said floweth from a rash zeale because he should rather haue been encouraged by the faith of the promise 18 And Bethania was high to Ierusalem almost fifteene furlongs 19 And many of the Iewes came vnto Martha and Mary that they might comforte them for their brether 20 Therfore when as Martha had hearde that Iesus did come the came to meet him and Mary sate at home 21 Therefore Martha saide vnto Iesus Lord if thou hadst been heere my brother had not been deal 22 But nowe I knowe also that whatsoeuer thou shalt desire of God God will giue it thee 23 Iesus saith vnto her thy brother shall ryse againe 24 Martha saith vnto him I know that he shall rise againe in the resurrection in the last day 25 Iesus saith vnto her I am the resurrection and the life he that beleeueth in me though he were dead yet shall he liue 26 And euery one that liueth and beleeueth in mee shall neuer die Doest thou beleeue this 27 Shee saith vnto him truly Lord I beleeue that thou art Christ the sonne of God which shoulde come into the worlde 12 And Bethanie was The Euangelist doth diligently prosecute those thinges which serue vnto the certaintie of the historie He sheweth how nigh Ierusalem was vnto the towne of Bethanie least any shoulde maruell that many of their friendes came thence to comfort the sisters whō God would haue to beare witnesse of the myracle For although they were moued with the dutie of curtesie yet were they gathered together by the secrete counsell of God to some other ende least the resurrection of Lazarus should be obscure or shoulde haue those onely to beare witnesse thereof who were of his owne family And here is proued the malicious vnthankfulnesse of the nation that this so
and trouble that they mighte not neglecte the externall profession of their godlinesse what excuse can wee haue at this day if wee doe not testifie that wee worshippe the true GOD at our owne house The worship of the lawe is ceased yet the Lorde hath left vnto his Church Baptisme the holy Supper and the publike ryte of prayer that in these the faithfull may exercise themselues Therfore the neglecting of these things doth bewray that the studie of godlinesse is too cold in vs. 21 They came vnto Phillip This is a signe of reuerence that they goe not straightway vnto Christ but are desirous to haue Phillip to make a way for them that they may come vnto him For reuerence doeth alwayes bring foorth modestie of her selfe And whereas the Papistes do hereby gather that the dead must be called vpon that they may be our patrones with Christ and God the father it is so ridiculous that it necdeth no refutation The Greekes speake in presence of Phillip he that calleth vpon the dead from whom he is separated how is he like vnto them I pray you But these are fruites of mans boldnesse after that it hath once graunted to it self libertie to wander without the bounds of the worde of God The Papistes did foolishly and rashly inuent of their owne braine the inuocation of Saints now to the ende they may get to themselues some false colour and cloake out of the worde of God they corrupt and rack the scriptures and are not afraide to set the same to be laughed at shamefully 23 The houre commeth Many doe expound this of his death because the glory of Christ was thereby declared therefore as they thinke Christ doth now shew that the time of his death was at hand But I do rather referre it vnto the preaching of the Gospel as if he had said that the knowledge of him should be immediately spread abroade throughout all partes of the world So that he meant by this meanes to preuent that despayre or casting downe into which his death myght bring his disciples For he sheweth that there is no cause why they should bee discouraged because the doctrine of the Gospell shall neuerthelesse be published throughout the whole world Furthermore least this cogitation concerning his glory doe vanish away shortly after when as he shal be adiudged to die hanged vpon the crosse and at length buried he preuenteth that in time sheweth that 〈◊〉 the slaunder of his death doth no whit hinder his glory He vseth a most fit comparison concerning this matter vnlesse saith he the wheat corne shall die or rot it remaineth drie and barren But the death of the seede doth quicken it better that the fruite may come thence In summe Christ compareth his death vnto sowing which whilest that it seemeth to tende to the destruction of the wheat it is a cause of farre greater encrease And although this admonition was most necessary at that instant yet it hath a continuall commoditie in the Church And it is meete that wee begin first at the head That terrible showe of ignominie and curse which appeareth in the death of Christ doth not only darken his glory but also take it quite away out of our sight Therefore wee must not sticke and abide in his death alone but wee must also consider what fruite his resurrection brought foorth So that nothing shall keepe backe his glory from shining euery where Afterward we must passe vnto the members For we doe not only thinke that wee perishe in death but our life is also like vnto a continuall death Colloss 3. 3. Therefore we shall be quite vndone vnlesse that comfort doe helpe vs wherewith Paule lifteth vs vp If our outward man be corrupt the inwarde man is renued from day to day 2. Cor. 4 16. Let this therfore be the continual meditation of the godly whenas they are oppressed with diuers sorrowes and miseries when as they are broughâ— vnto the greatest straits whenas they are pinched with hunger nakednes or diseases when as they are vexed with iniuries when as they thinke that they shal be continually swallowed vp of death that this is the â—owing which shall bring foorth fruite in due time 25 he that loueth his life Christ adioyneth an exhortation vnto doctrine for if we must die that we may bring foorth fruite we must patiently suffer God to mortifie vs. And because he setteth the loue of life against the hatred thereof we must vnderstand and know what it is to hate the life and what to loue it He which is intangled with the immoderate desire of this life and cannot leaue this world willingly he is said to loue his life and he that contemning this life doeth goe vnto death with a valiant minde is said to hate his life Not that the life is simplie to be hated which is for good causes reckoned amongest the chiefest benefites of God but because the faithfull must willingly cast away the same when as it keepeth them backe from comming vnto Christ. Likeas if any man should shake off from his shoulders a troublesome and vnprofitable burden when as he will make hast to go to som other place To be briefe it is not euill of it selfe to loue this life so that we be only as strangers in the same being alwaies bent toward y â— mark For this is the lawfull maner of louing the life if wee continue in the same so long as the Lorde thinketh good and are alwayes readie to depart out of the fame at his will and pleasure or that I may conclude in a word if carrying the same as it were in our hand we do offer it vn to God as a sacrifice VVhosoeuer is addicted vnto this life beyonde this he destroyeth his life that is he throweth it into eternal destructioÌ„ For y â— word perdere doth not signifie in this place to loose a thing which we loue dearely but to destroy This word anima is vsually taken for the life Some doe take it in this place for the place of the affections as if Christe had saide hee that yeeldeth too much vnto the desires of the flesh he destroyeth his soule But this is too far fet y â— other is more simple and plaine that hee hath the best way to enioy his life continually which neglecteth the same Furthermore to the end the sense may the better appeare this clause in the worlde which is only once expressed must be repeated twice that the sense may be that those men do but euil prouide for their life which loue the same in this world again that those men doe truly know howe they may saue their life who despice the same in the worlde And truly whosoeuer is tyed fast to the worlde hee doth of his owne accord depriue himselfe of life whereof wee shall not bee heires vnlesse we be pilgrimes and strangers in the worlde Therefore that is a beastly affection whiche reigneth in all the vnfaithfull whiles that desiring
to be they include that their beeing in the worlde Hereby it commeth to passe that the more euery man is bent to saue him selfe the more doth the estraunge himselfe from the kingdome of God that is from the true life He that hateth his life I haue already saide that this is spoken comparatiuely because wee must despice the life so often as it hindereth vs from liuing vnto God For if the meditation of the heauenly life doe beare the greatest sway in our heartes the worlde shal not be able to keepe vs backe Here is also answered the question which may be obiected in this place many mē do stay them through despaire or for other causes and chiefly because they are wearie of their life notwithstanding we will not say that these men doe prouide for their saftie and soules health othersome die through ambition which doe also throw thēselues headlong into eternall destruction But Christ doth in plaine words in this place cōmend the hatred or contempt of the fraile life which the faithfull do conceiue by the feeling of a better life Therfore whosoeuer doth not looke vp into heauen he hath not yet learned how to saue his life Furthermore Christ added this latter member to the end he might terrifie those that were too desirous of the earthly life because if we be too much drowned with the loue of the world so that we cannot easily forget the same we cannot walke towardes heauen But for asmuch as Christ doeth so violently awake vs it were too absurd a thing to sleepe a deadly sleepe 26 If any man shall serue mee To the end death may bee the lesse bitter and troublesome vnto vs Christe doth inuite vs vnto the same by his example VVe shall be ashamed to refuse this honour to become his disciples But he admitteth vs into the number of his children vppon no other condition but that we follow the way which he himselfe prescribeth But he doth goe before vs vnto death Therefore the bitternesse of death is assuaged and doth become as it were sweete whilest that the condition to die is common to vs togeather with sonne of GOD. Therefore it is so farre off that we must loath Christe for the crosses sake that we must rather therefore desire to die To the same end tendeth y t which followeth And where I am there shall my minister be also For he requireth that his ministers refuse not to submit themselues to die seeing that they see him goe before them For it is not meete that the seruant be separated from his master The futuretence in the woorde shal be i◠put in steede of the Imparatiue mode after the manner of the Hebritian◠Some thinke that this is a consolation as if Chist did promise that they shal be partakers of his resurrection whom it greeueth not to die together with him But that whiche I saide seemeth more like to be be true For the consolation is added afterward that the father shal not defraude Christ his ministers of their hyre who haue kept him companie continually as well in life as in death 27 Now is my soule troubled and what shall I say Father saue mee from this 〈◊〉 but therefore came I into this houre 28 Father glorifie thy name Therfore there came a voyce from heauen I haue 〈◊〉 glorified it and will glorifie it againe 29 Therfore the multitude which stood and had heard sayd that it thundreth other said an Angel spake vnto him 30 Iesus aunswered and saide this voice came not because of mee but for your sake 31 Nowe is the iudgement of this worlde nowe shall the prince of this worlde bee cast out 32 And if I shall be lifted vp from the earth I will drawe all men vnto my selfe 33 This spake he signifying what manner of death he shoulde die 37 Now is my soule This sentence seemeth at the first to disagree much with the speech next goyng before That was a manifest token of an heroyicall hearte to exhort his not only to dye but also to die willingly when as the matter so requireth Nowe in that he flyeth from death he doth confesse his faintnesse of hearte Yet notwithstanding wee reade nothing in this place but that which is most cōuenient like as euery mā is taught by his owne experience If those wittie fellowes do laugh it is no marueile for doubtlesse this cannot be vnderstood without practise But it was profitable yea necessarie for our saluation that the sonne of God should bee thus affected VVee must chiefely consider in his death the sacrifice wherewith hee pacified the wrath and curse of God Furthermore that could not be vnlesse he shoulde take to himselfe our giltinesse Therfore it must needs be that that death which he dyed was full of horrour because he could not make satisfaction for vs but that hee must needes feele the horrible iudgement of God VVhence wee may better gather the crueltie of sinne which the heauenly father did so sharply punish in his only begotten sonne Therefore let vs know that death was no sport or pastime to Christe but that hee was throwen euen into extreame torments for our sake Neither was it any absurde thing that the sonne of God should be thus troubled for his diuinitie being hidden and not shewing foorth his force did after a sort rest that it might make roome for the sacrifice Christ himselfe dyd not only put vpon him our fleshe but also humane affections These were indeed voluntarie affections in him because hee was not enforced to feare but because he submitted himselfe willingly vnto feare yet notwithstanding wee must thinke that hee feared indeed and not feignedly Although he was vnlike other men in this in that he had his affections tempered to obey Gods iustice as we haue said els where Also there commeth another commoditie hence vnto vs. If there had beene no perturbation in Christe by reason of the feare of death which of vs woulde thinke that his example did appertaine vnto himselfe For doublesse it is not graunted vnto vs to die without feeling of sorrow griefe but whenas we heare that there was not in him hard strength we encourage our selues to follow him Neither doth the infirmitie of the flesh which feareth death hinder vs from adioyning our selues vnto our captaine as companions to striue and wrastle And what shall I say Here we see plainely how deare a price the sonne of God did pay for our saluation whilest that being brought euen into the greatest straites he found not wordes wherewith he might expresse the vehemencie of his griefe neither yet counsell according to man And which did only remaine he flieth vnto prayers and desireth to be deliuered from death Againe because he doth also see that he was appointed by the eternall counsell of God to be a sacrifice for sinnes he doth by and by correct that petition which his huge sorrowfulnes had wroung out of him and doth as it were with his owne hand pull backe
when as the brightnes of the heauenly wisedom appeared vnto them Christ shineth vnto vs by the gospel to the end we may folow the way of saluatiō whiche he sheweth Therfore those men which do not vse the grace of God do asmuch as in them lieth extinguish the light whiche is offered them And to the end he may the more terrifie them he telleth them how miserable the estate of those men is who being destitute of the light doe wander during theyr whole life For they cannot moue their foote forwarde without daunger of slyppinge or fallynge And now Christe pronounceth that we are in darknes vnlesse he giue vs light Hence gather of what force the quicknes of mans minde in seeing things is whā as she is her own mistreile and guid without Christ. 36. Beleeue in the light Hee exhorteth them to possesse the lighte by fayth For he calleth those the children of light who like true heires doe enioy the same vntill the end These thinges spake Iesus It may seeme a merueilous matter why he withdrewe himselfe from them who receiued him so willingly but we may readily gather out of the other Euangelists that this speach concerneth the enemyes who were grieued at the godlye desire of good and playne men For the straungers which went out to meete Christ followed him euen into the temple where hee hit amongst the Scribes and the multitude of the Citie 37. Furthermore although he had wrought so many miracles before them they beleeued not in him 38. That the woordes of Isaias the Prophet might be fulfilled whiche hee spake Lorde whoe hath beleeued our reporte and vnto whome is the aime of the Lorde reuealed 39. Therfore they could not beleeue because Isay saith againe 40. Hee hath blynded their eyes and hardened theyr hearte that they may not see with theyr eyes and vnderstand with theyr heart and be conuerted and I may heale them 41. These thinges sayeth Iesaias when hee sawe his glorye and spake of him 37. Although he had wrought Least that shoulde hinder any manne that Christ was despised amongst the Iewes the Euangeliste remoueth this stumbling blocke shewing that he was furnished with excellent and euident testimonies which might make him and his doctrine to be of credit but yet the blinde did not see the power and glorye whiche shined plainly in the miracles Therefore we must first of all holde that Christ was not in the faulte that he was not beleeued amongst the Iewes because hee didde aboundantly testifie by manye miracles who hee was and that therefore it is an vniust thing and contrary to reason that their vnbeliefe should any whit discredit him But because this self same thing might haue caused many to stand in doubte whence this came that the Iewes were so dull that the visible power of God did moue them nothing Iohn goeth further namely that faith ariseth not from the common sense of man but that it is a singuler and rare gift of God and that this was sayde before of Christe that scarse a fewe shoulde beleeue the Gospell 38. That the wordes of Iesaias Iohn meaneth not that there was any necessity laide vpon the Iewes by reason of the prophesie neither did Iesaias vtter any thing Chap. 53. 1. Rom. 10. 16. saue that whiche God had reuealed vnto him out of the hidden treasures of his counsel That shuld haue happened although the Prophet had said nothing but because it was not known what shuld haue befallen them vnlesse God had made it knowne by the mouth of the Prophet the Euangeliste setteth beefore their eyes as in a glasse a matter which was otherwise darke and vncredible almost Lorde who hath beeleeued This sentence hath two members in the former Esay hauing already begunne to speake of Christe seeing that hee foreseeth that whatsoeuer eyther he should speake or the Apostles shuld afterward publish it should be reiected of the Iewes beeinge as it were astonyed with some great wonder he cryeth out Lorde who shal beleeue our report And in the second member he acknowledgeth what was the cause that they were so few to witte because men come not vnto this by theyr owne industry and God dooth not illuminate all men in generall but dooth onely vouchsafe to graunt the grace of his spirite vnto a fewe And if so be the obstinate vnbeliefe of many ought not to haue hindered the faythful amongst the Iewes how few soeuer they were the same reason ought also to perswade vs not to be ashamed of the Gospell althogh it haue but a few Disciples yet must we especially note that reason which is added that not their own wit but the reuelation of God doth make men to be faythful It is well knowne that by this woorde arme is meante the power of GOD. The Prophet telleth vs that the arme of God whiche is included in the Gospell dooth lye hidde vntyll suche time as it bee reuealed and hee doth also testifie that all menne generallye are not partakers of this reuelation VVhereuppon it followeth that manye beeinge voyde of thys inwarde lyghte are lefte to theyr blindenesse who in hearing cannot heare 39. Therfore they could not beleeue This is somwhat harder beecause as the wordes doe sound the way was stopt before the Iewes and the power to beleeue was cutte off because that the prophesie of the Prophet had adiudged them vnto blindnes beefore they did chuse eyther of the two I answere that there is no absurdity if it could not otherwise come to passe then God had foreseene But wee must note that the bare and and plaine foreknowledge of God is not the cause of things Although we must not so much respecte the foreknowledge of God in this place as his iudgment and vengance For God doth not declare what he seeth from heauen menne wil doe but what he himselfe wil doe namely that he will strike the wicked with dulnesse and giddinesse that he may bee auenged of their wickednes For here is set downe the nigh and inferiour cause why God wil haue his word which is by nature wholsome to be the cause of death and destruction vnto the Iewes to wit because they had so deserued for their wickednes It was impossible for them to escape this punishment when as God had once determined to cast them off into a reprobate sense and to turne vnto them the light of his worde into darknes For this latter prophesie is vnlyke to the former in this because the Prophet doth testifie that none doe beleeue saue those whome God dooth illuminate of his free good pleasure the cause wherof doth not appeare For seeing that all men are lost alike God doth of his mere mercy and goodnes distinguish whom he thinketh good from the rest And here he maketh mention of the hardning of the heart wherewith God did reuenge and punish the wickednes of the vnthankfull people They which marke not these degrees do wickedly confound and mixe together diuers places of scripture 40. He
out of the hand of God For howsoeuer I hold my peace that word which you haue despised is a fitte iudge And doth not receiue my wordes The latter member expoundeth the former for because hypocrisie is naturally engrafted in men they canne do nothing more readily then onely in word boaste that they are ready to receiue Christ. And we know how cōmon this boasting is euen amōgst the worst men VVherefore we must marke this definition that Christ is reiected when as we doe not imbrace the pure doctrine of the Gospell The Papistes doe with full and open mouth blunder out the name of Christ but so soone as his sincere trueth is brought abroad there is nothing which is more detested amongst them such men kysse Christe as did Iudas Therfore let vs learne to include him in his word and to giue him the worship of obedience which he requireth only The word which I speake The authority of the Gospell coulde not haue had greater commendation giuen it then when as the power of iudgement is attributed vnto it For according to these words the last iudgment shal be nothing else but an approbation of the doctrine of the Gospell Christe him selfe shal goe vppe into his iudgement seate but hee affirmeth that hee wil giue sentence according to the word whiche is now preached This denuntiation ought to make the wicked sore afrayd when as they shall not be able to escape the iudgment of that doctrine which they do now so proudly floute Notwithstanding Christ his meaning is that they are now depriued of feeling when as he maketh mention of the last iudgement For he telleth them that that punishment shal then manifestly appeare which they doe now mocke Againe the godly may gather hence an inestimable comforte that howsoeuer they are condemned of the world yet do they not doubt but that they are acquited in heauen beecause wheresoeuer the faith of the Gospell hath a place the iudgemente seate of God is erected there to saue There is no cause why wee should passe for the Papists with their peruerse iudgements so long as we trust to this right because our faith doth surpasse the Angels 49. Because I speake not of myselfe Least the outwarde shape of manne should any whitte impaire the maiesty of God Christ dooth euer nowe and then call vs vnto the Father For this cause dooth hee so often make mention of the Father And truely seeing that it is wickednes to translate any iot of Gods glory vnto any other it must needes be that that word came from GOD whereunto the iudgement is ascribed In this place Christ distinguisheth himselfe from the Father not simplye according to his diuine persō but rather according to the flesh least his doctrin being esteemed after the maner of men shuld be of lesse weight importāce But and if the consciences were subiect to the doctrine and lawes of mē this reason shuld not agree which Christ bringeth My word saith he shal iudge because it came not frō mā according to that saying of Ia. 4. 11. There is one lawgiuer c. Moreouer we gather hence what monstrous sacriledge this is that the Pope durste tye mennes soules vnto his inuentions for by thys meanes hee taketh more to hymselfe then the Sonne of God whoe sayeth that he speaketh onelye according to his Fathers appointmente 50. His commaundement is eternal lyfe Hee commendeth againe the fruite of his doctrine to the ende al menne may the more willingly submitte themselues thereunto And nowe it is meete that the wicked doe feele Gods vengeaunce whom they now refuse and wil not haue to be vnto them the authour of life Chap. 13. 1. BEfore the holye daye of Easter when Iesus knewe that his houre was come that he should go out of this worlde vnto the father seeing that he loued his which were in the world vntil the end loued he them 2. VVhen supper was ended when as the deuil had now put into the hart of Iudas the son of Simon Iscariot to betray him 3. VVhen Iesus knew that the father had giuen al things into his hands and that he came out from God and should go vnto God 4. He rose from supper and layd down his cloathes and hauing taken a linnen towell he girded himself 5. Then put he water into a bason and began to wash the disciples feete and to wype them with the towel wherwith he was girded 6. Therefore he came to Simon Peter who saith vnto him Lord doest thou wash my feete 7. Iesus answered and said vnto him what I doe thou knowest not yet but thou shalte know hereafter 1. Before the holy day Iohn passeth ouer many thinges of sette purpose which he knew Matthew and Luke had recited and hee himselfe taketh in hande to handle that whiche hee knew they had omitted of which number the hystory of the washing of the feete is And although he will more plainely declare afterward to what end Christ washed his disciples feete yet doth he in one word in this place sette down that the constant and perpetuall loue wherewith hee once loued them was declared by that token so that although hee were taken out of their sight yet might they certeinelye perswade themselues that this loue was not quenched by death VVhich perswasion muste sticke faste euen in our heartes at this daye The woordes are that Christ loued those euen vntil the end which were in the world VVhy doth he describe the Apostls by this Periphrasis saue onely that we may know that Christe cared so muche the more for them because they were in a daungerous and harde warfare as wee are VVherefore although we seeme to be farre off from Christ yet we must knowe that he hath respect vnto vs because he loueth his who are conuersant in the world Neither nede we to doubt but that he beareth the lyke affection euen now which he had at that instant when he loued them That hee might goe out of this worlde vnto the father This phrase is woorthy the nothing for it is referred vnto Christ his knowledge in that he knew that his death was a passage vnto the heauenly kingdome of God And if so bee it when as he made haste thither he ceased not to loue hys as he was woont there is no cause why we shoulde thinke that his affection is now altered Now for asmuch as he is the first begotten of the dead this definition of death doth appertaine vnto the whole body of the church that it is a passage vnto God from whome the faithfull are now estranged 2. VVhen supper was done VVee shall anon handle more at large in hys place the whole purpose of Christ in washing his disciples feete and also the fruite of this hystory let vs now follow the text He saieth that this was done at such time as Iudas was determined to betraye Christe not onely that he might shew forth the wonderfull patience of Christ who could abide to wash such a
of GOD Christe came downe vnto vs to the end he might lift vs vp thither You were saith hee to reioyce that I returne vnto my father because this is the last mark whereat you must ayme Hee dooth not declare in these woordes what hee differeth from the father in himself but to what end he came down vnto vs that he might vnite vs vnto God vntill we come thither wee stande as it were in the midle of the race And wee doe also imagine onelye halfe a Christe and a rent Christ vnlesse he bring vs vnto God That place of Paule is like to this 1. Cor. 15. 24 where as he saide that Christ should delyuer vppe the kingdome to God and the father that God maye be all in all Christ reigneth not onely in his humane nature but in asmuch as hee is God reuealed in the flesh How shall he then put off the kingdome To wit because the diuinity which appeareth now only in the face of christ shal thē be reuealed in it self There is this only difference because Paul describeth in that place the chiefeste and last perfection of the diuine brightnes the beames whereof beganne to shine after Christ his ascention To the ende the matter may appeare more plainelye wee muste yet speake somewhat more grosly Christ doth not compare his fathers diuinitie with his owne in this place neither doth he compare his humane nature with the diuine essence of the father but he rather compareth his present estate with the heauenly glory whereunto he should be receiued immediately as if he shuld say you desire to kept me in the world but it were better for me to ascēd into heauē Therfore let vs learne to behold Christ abased in the flesh so that he may leade vs vnto the fountayne of blessed immortalitie For he is not made our guide that he may only lift vs vp vnto the sphere of the Sunne or the Moone but that he may make vs one with God 29. And now I haue told you beefore it come to passe that when it is come to passe you may beleeue 30. I do not any more speak many things vnto you for the prince of this world commeth and he hath nothing in me 31. But that the world may know that I loue the father and as the father hath commanded me so I do arise let vs go hence 29. And now I haue told you It was requisite that the Disciples should be oftentimes admonished of this matter beecause it was an hydden mystery farre exceeding all humane capacitie Hee saieth that he foretelleth that which should come to passe that they may beleeue when it is come to passe For this was a profitable confirmation of their faith when as they did call to minde Christe his prophesies and saw that fulfilled which hee spake beefore Yet this seemeth to be a kynd of grauntinge as if Christe should say because you are not as yet able to receiue such an hidden mysterie I pardon you vntil the thing be come to passe which shal be vnto you in stede of an interpreter to expoūd this doctrin Therefore although he seemed for a season to singe vnto deaffe menne yet it appeared afterward that his words were not as it were spread abroade in the aire but that the seede was sown vppon the ground And as Christ speaketh in this place of his word and the euent of thinges so his death and resurrection and ascention grow togeather into one with his doctrine so that they ingender faith in vs. 30. I do not any more speake many thinges with you His meaning was to make the Disciples giue care vnto him by this woorde and more deeplye to imprinte in their mindes his doctrine For ynough of a thing causeth for the moste parte loathsomnesse and that is more feruentlye desired which we haue not at hande and that is more willingly receiued which shall be by and by taken away Therefore hee denounceth that hee wyll shortly departe to the ende they may be the more desirous to heare his doctrine And although Christ doth not cease to teach vs during the whole course of our life yet this sentence may be also applyed vnto our vse because for asmuch as our lyfe is but short we must vse the opportunitie For the prince of this world commeth and hath nothing in mee Hee might haue sayde simply and slattly that hee should dye shortly and that the houre of his death is nowe at hande but hee vseth some circumlocution to the ende hee may fortifie theyr mindes least being terrified with suche as vnseemely and horryble kinde of death they fainte For to beleeue in Christe crucified is nothing else but to seeke lyfe in hell He saieth firste that this power is graunted vnto Sathan then afterwarde hee addeth that hee will yeelde for this cause not beecause hee is enforced with necessitie but that hee may obey the Father The deuill is called the prince of this worlde not beecause hee hath any kingdome separated frō God as the Manichees did feigne but because hee exerciseth his tyrannye in the worlde through Gods permission Therefore so often as we heare this Epithite giuen vnto Satan let vs be ashamed of our miserable estate For howe proude soeuer menne bee they are the bondslaues of Sathan vntyll they be regenerate by the spirite of Christe For all mannekinde is comprehended in this place vnder this worde worlde For there is one delyuerer which delyuereth vs from this horrible slauery And seeings that this punishment was layde vppon the sinne of the first manne likeas it encreaseth dayly and is worse and worse because of new sinnes let vs learne to hate both our selues and our sinnes VVe are so holden captiue vnder Sathan his gouernment that yet notwithstang this seruitude dooth not make vs blamelesse seeing that it is voluntary Furthermore wee must note that that is attributed vnto the deuill in this place whiche is done by wicked men for seeing that they are carryed by the violente motion of Sathan that is worthily accounted his worke whatsoeuer they doe Hath nothing in me Because it came to passe through the sinne of Adam that Sathan hath the rule of death hee could not haue touched Christ who was free from al sinne vnlesse he had willingly submitted himself Although I suppose that these words reach farther then they are wonte to be expounded for the interpreters say thus Sathan findeth nothing in Christ because there is no matter of death in him forasmuch as hee is cleane from al spots of sinne But in my iudgement Christ doth not onlye speake of his cleannesse in this place but also of his diuine power which was not subiect to death For it was requisite that the Disciples shoulde knowe that he yeelded not through infirmitie leaste they shuld not thinke so honourably of his power as they ought But that former sentence is also included in this general sentence that he is not bound to Sathan in dying the death VVhence we
what those thinges be which the Apostles could not beare Hee shall declare vnto you those thinges which shall come saieth he Some doe restraine this vnto the spirite of prophecie but in my iudgment he meaneth rather the estate of his spirituall kingdome whiche shoulde come suche as the Apostles saw shortely after his resurrection but they could in no case comprehend it then Therfore he doth not promise thē prophecies concerning things which shuld happen after their death but he only giueth thē to vnderstand that the nature of his kingdome shal be of an other sorte and the glory farre greater then they can nowe conceiue in their mindes The treasures of which hidden wisdome which the heauenly Aungels doe learne by the Church with admiration Paule expoundeth and vnfoldeth in the Epistle to the Ephesians from the first chapter vntil the ende of the fourth VVherefore there is no cause why we shuld fette it out of the Popes tresurie or chest For he shal not speake of himselfe This is a confirmation of that clause hee shal leade you into all trueth VVe know that God is the fountaine of truth and that there is no certeine or sound thing without him VVherefore to the end the Apostles may safely or assuredly beleeue the oracles of the spirite Christ affirmeth that they are diuine as if hee should say that all that floweth from God which the spirit shal bring And yet the maiestie of the spirit is no whitte diminished by these woordes as if hee were not God or were inferiour to the father but they are referred vnto the capacitie of our minde For because we doe not sufficiently comprehende by reason of the vale put betweene with how great reuerence we ought to receiue those thinges which the spirite reuealeth vnto vs therefore there is expresse mention made of his diuinitie like as hee is called els where the earnest wherby God doth confirme vnto vs our saluatiō and the seale wherby he sealeth vnto vs the certeintie thereof In sum Christ meant to teach that the doctrine of the spirit is not of this worlde as if it were bred in the ayre but that it shal come out of the secrete places of the heauenly sanctuary Ephe. 1. 3. 14. Hee shall glorifie me Now Christ telleth them that the spirite shall not come that he may erect some new kingdome but rather that he may establish the glory giuen him of the father For many men dreame that Christ taught onely that he might deliuer the first rudimentes and that he might send the disciples afterwarde into an higher schoole By this meanes they make no more account of the gospel then of the law which is said Galath 3. 24. to haue beene a schoole maister to the olde people There is an other errour which is no more to be borne with then this which followeth is that Christ hauing taken his leaue as if he had made an end of ruling were nothing now They thrust the spirit into his place From this fountaine did flow the sacrileges of the Pope and Mahomet For although these Antichristes doe much differ one from another yet they haue both one principle to witte that we are entred into the right faith by the gospel but yet we must fette the perfection of doctrine somwhere else which may throughly pullish vs. If the scripture be obiected to the Pope he saith that we ought not to stay there because the spirite which came vpon afterward hath lifted vs vppe aboue it by many additions Mahomet saith that without his Alcharan men do alwayes continue children therefore the world was falsly bewitched vnder colour of the spirit to depart from the plaine trueth of Christ. For so soone as the spirite is pluckte away from the word of Christ the gate is set open vnto all manner of dotinges and seducinges The like way of deceiuing hath beene assayed in our time by many frantik fellowes The doctrine which is written seemed to them to be litterall therefore it pleased thē to coine a new kinde of diuinitie which should consist vpon reuelations Now we see how litle superfluitie there was in Christ his admonition that he shuld be glorified by the spirit which he would send to the end we might know that this is the office of the spirit to establish Christe his kingdom and to defend and confirme for euer whatsoeuer the Father hath giuen him Then to what end serueth the doctrine of the spirit not that it may lead vs away from the schoole of Christ but rather that tha◠voice may be established whereby we are commanded to heare him Otherwise he should take somewhat from Christ his glory The reason is added He shall take of mine saith Christ in which woordes he giueth vs to vnderstand that we receiue the spirit to this end that we may enioy his benefites For what dooth he giue vs That wee may be washed by the bloud of Christe that sinne may be abolished in vs through his death that our old man may be crucified that his resurrection may be able to reforme vs vnto newnes of life finally that we may be partakers of his good thinges Therfore the spirit giueth vs nothing aparte from Christ but taketh that from Christ which he powreth ouer into vs. The same must we thinke of doctrine For he doth not illuminate vs that he may lead vs away euen a litle from Christ but that he may fulfil that which Paul saith 1. Cor. That Christ is made vnto vs wisdom and againe he openeth those treasures which are hidden in Christ. In sum he enricheth vs with no other but with the riches of Christe that he may shew forth his glory in al things 15. VVhat things soeuer the father hath they are mine Because Christ might seeme to take from his father that which he chalengeth to himself he cōfesseth that he hath that from the father which he imparteth vnto vs by the spirit And when as he saith that al things which the father hath are his he speaketh in the person of a mediatour because we must draw out of his fulnes He hath alwaies respect vnto vs as hath bin said but we see how the more part of men deceiue thēselues which passing ouer Christ seeke God here and there Other some expound it that that is common to the sonne whatsoeuer the father hath inasmuch as the same is God But hee intreateth not so much in this place of the hidden inward that I may so call it power as of his office which was enioyned him towarde vs. Finally he commendeth his riches that he may inuite vs to enioy thē and he reckoneth the spirit amongst the gifts which we receiue of the father by his hand 16. A litle while and you see me not and againe a litle while and yee see me because I goe to my father 17. Therfore certeine of his disciples said amongst themselues what is this that hee saith vnto vs A litle while and ye see me not and againe a
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
women This was no small affection of loue that they followed Christe euen vnto the crosse but vnlesse they had beene furnished with faith they coulde neuer haue beene present at suche a spectacle As touching Iohn himselfe we gather that his faith was so choked for a shorte time that yet notwithstanding it was not altogither choked Now lette vs be ashamed if the horrour of the crosse doe keepe vs backe from following Christ seeing that the glory of the resurrection is beefore our eies whereas the women saw nothing but ignomony and a curse He calleth her Mary either y e wife or daughter of Cleopas I like this latter better He saieth that she was sister to the mother of Iesus according to the Hebrew phrase which conteineth all kinsfolkes vnder the worde Brethrē VVe see that Mary Magdalen was not in vaine deliuered from the seauen deuils which shewed her self such a faithful disciple of Christ euen vntil the end 26. VVoman behold thy sonne As if he should say I cannot hereafter be conuersant vppon earth that I maye doe to thee the duetie of a Sonne Therefore I put this man in my place that he may take vpon him mine office Hee meaneth the selfe same thing when he saieth vnto Iohn Beheld thy mother For hee commaundeth him to take her for his mother and that he should be as carefull for her as for his owne mother In that he saith woman and not mother some thinke that he did it for this cause leaste he should wound her minde more deepely with sorrow which I do not reiect But an other cōiecture is no lesse probable that Christ meant to shew that so soone as he had finished the course of his humane life hee put off that condition vnder which hee had liued and that hee entreth into the heauenly kingdome where hee may commaund men and Aungels For wee knowe that Christe was alwayes woont to call backe the faithfull from beholding the flesh and he ought especially to haue doone this in his death 27. The disciple tooke her It is a signe of the obedience of the disciple toward his maister in that Iohn obeieth Christes commaundement It doth also appeare heereby that the Apostles had their families because Iohn could not lodge Christes mother neither haue her in house with him vnlesse he had had an house and some trade and manner of liuing VVherefore they dote which thinke that the Apostles came naked and emptie vnto Christ hauing left their substance And they dote too too foolishly who thinke that perfection consisteth in begging 28 After this when Iesus knew that al things were fulfilled that the scripture might be fulfilled he saieth I am a thirst 29. Furthermore there stoode there a vessel full of vineger And they compassed a spong being ful of vineger with Isope and they put it to his mouth 30. Therfore when Iesus had taken th◠vineger he said it is finished And bowing his head he gaue vp the Ghost 28. VVhen Iesus knewe Iohn omitteth many thinges purposely which the other three sette down he describeth now the last acte wherin there was a great weight VVhen as hee saieth that there stoode a vessel there he speaketh as of an vsuall thing and I thinke that it was a kind of potion made to hasten death when as miserable men hadde beene tormēted longe enough Christe dooth not call for drinke vntill all thinges were fulfilled whereby he declared his infinite loue toward vs and his vnestimable desire of our saluation It cannot bee sufficiently in woordes expressed what bitter paines he suffered yet did he not desire to delyuer himselfe vntill Gods iudgement was satisfied and the purginge of our sinnes was perfect But how saith he that all thinges were fulfilled seeing that the principall poynt was as yet wanting to wit death it selfe And againe doeth not his resurrection make to the fulfilling of our saluatiō I answer that Iohn doth comprehended those thinges which should follow immediately Christ was not as yet dead he was not yet risen againe but he sawe nothing which coulde hinder him from dying and rising againe And so hee instructeth vs by his example vnto perfect obedience that it may not be greeuous or troublesome to vs to liue at his pleasure although wee muste languishe in the middest of great sorrowes and paines That the scripture might be fulfilled VVe may easily gather out of the other Euangelistes that the place is cited out of Psal. 69. 22 They gaue me gall to eate and in my thirst they gaue me vineger to drinke This speech is metaphorical wherby Dauid signifieth that they did not only deny to helpe him at his neede but also that his miseries were cruelly doubled But there is no absurditie in this if that were more plainely reuealed in Christ which was sleightly shadowed in Dauid For we do hereby plainely see what difference there is betweene the truth and the figures whenas those thinges appeare plainely and as it were perfectly in Christ which Dauid suffered only figuratiuely Therefore to the end Christ might declare that it was he whose person Dauid did represent he would drinke vineger and that for the confirmation of our faith They which forge an allegoricall sense in this word thirst desire rather to shew some subtiltie then truly to edifie And the Euangelist doth plainely refute those who saith that Christ called for vineger seeing that he made hast to die VVhen as he saith that the spounge was compassed about with Isop vnderstand that it was fastened vpon a bat that it might be put to Christes mouth 30 It is finished Hee repeateth the same woorde whiche hee vsed of late But this saying of Christ is especially to be remembred because he teacheth that the whole accomplishing of our saluation and all the partes thereof are contained in his death VVe haue alreadie saide that the resurrection is not separated from his death it is only Christe his intent to retaine our faith in himselfe alone least it wander and turne hyther and thyther Therefore this is the sense that whatsoeuer maketh vnto the saluation of men it consisteth in Christ and is no where els to be sought or that which is all one that the perfection of saluation is included in him And there is comprehended vnder this a secrete opposition because Christe setteth his death against all the olde sacrifices and figures as if he should say whatsoeuer was vsed vnder the law it was nothing worth of it selfe to pacifie Gods wrath to purchase righteousnesse to purge sinnes Now at length there is true saluation giuen to the worlde vnto this doctrine is annexed the abrogation of all the rites of the lawe For it were an vnmeete thing to follow the shadowes sithence that wee haue the body of Christe And if sobeit we stay our selues vpon this voyce of Christ we must be contented with his death alone vnto saluation neyther is it lawful for vs to set any helpes frō any other But y e whole religion of
manner gouernment of his Church he allowed So that the visor is plucked from the faces of al the horned Byshoppes who being onely contente with stagelye pomp and the vaine title doe challenge to themselues byshoplyke right and autoritie 16 Feede my sheepe Christ doth not commit al generally aswel to Peter as to others to be fed but only his lambs or sheepe And he defineth in an other place who those be which he accounteth to be of his flock My sheepe saith he heare my voce and follow mee the voice of a straunger do they not hear Good teachers must do their diligeÌ„ce to gather al vnto Christ and because they cannot discerne betweene the sheepe and wild beasts we must all of vs trie whether they can be tamed who are more like wolues then sheep or no. Yet when they haue don al they can theyr labour shall profite none but the elect sheepe For easines to bee taught and faith proceede thence because the heauenly father deliuereth those to his sonne to obey him whom he hath chosen before the creation of the worlde But this place teacheth that none can bee fed to saluation with the doctrine of the Gospel saue those which are meek and apt to be taught for Christ doth not in vaine compare his disciples vnto lambs and sheepe But we must also note that they are tamed by the spirite of God who were Beares and Lions by nature 17 Peter was sory VVithout doubt Peter did not perceiue Christes drift in asking him so often Therfore he thinketh that he is accused by the way as if he answered not from his hearte But we haue alreâ—die shewed that it was no superfluous repetition Againe Peter had not yet tryed sufficiently how deeply the loue of Christ must be rooted in their mindes who must ouercome innumerable straites he learned afterward by long vse that it was not in vaine that he was so througly examined Furthermore those are taught in his person who are about to take vpon them the charge and gouerning of the Church not to sift themselues lightly but that they must examine themselues throughly with what zeale they are endowed least they recoyle or faint in the middest of the course We are al likewise taught that we must take it pacieÌ„tly if at any time the Lorde doe examine vs more roughly because hee hath iust causes to doe the same which we know not 18 Verily verily I say vnto thee After that Christe hath exhorted Peter to feede his sheep he doth also arme him to enter that warfare whiche was at hand So that he doth not only require faith diligence at his handes but an inuincible minde and courage in dangers and constancie in bearing the crosse finally he commaundeth him to be readie to suffer death when need shall require And although the condition of all pastours be not alike yet this admonition agreeth belongeth vnto theÌ„ all in some respect The Lord spareth many and abstaineth from theyr blood being content with this one thing that whilest they liue they coÌ„secrate theÌ„selues faithfully wholy to him But because SataÌ„ doth euer now theÌ„ stir vp new manifold coÌ„bates they must needs be prepared to die whosoeuer doe take vpon them the office of feeding for as much as they haue to deale not onely with sheepe but also with wolues As concerning Peter Christ would haue him foretold of his end that he might alwayes thinke vpon this that hee should establish that doctrine with his blood whereof he was made a minister Although Christ seemeth in this place not only to haue respected him but also that he adorned him with the title of a Martyr in presence of the otâ—er Disciples as if he should haue said that he should be another manner of champion then he had shewed himselfe VVhen 〈◊〉 wa st younger Age seemeth to be appointed to rest be idle wherfore old men are set free froÌ„ publike burdens they are made discharged souldiers Therfore Peter might haue promised himself a quiet estate of life in that age but on the contrary Christ saith that the order of nature shall bee changed so that hee who liued after his owne will wheÌ„ he was young shal be gouerned by another mans wil wheÌ„ he is old and that he shall suffer violent gouernment But we haue in Peter an excellent glasse of our common estate Many men liue pleasantly and commodiously before they be called by Christ so soone as they haue giuen him their name and are receiued to bee his Disciples or at least shortly after are drawen vnto great and greeuous combats vnto a troublesome life vnto great perils and sometimes vnto death it selfe Although this be an hard estate yet must we painfully suffer the same Neuerthelesse y e Lord doth so temper the crosse wherwith he will haue his seruants tryed that hee beareth with them so long vntill their power waxe rype for he doth well know their infirmitie beyonde the meane and measure whereof he vrgeth them not So did hee pardon Peter so long as he sawe that he was tender weake Therfore let vs learne to offer our selues vnto him euen vntill the last breath so that hee giue vs strength wherein the filthy vnthankfulnes of many appeareth For the more meekely the Lorde dealeth with vs so much the more doe we accustome our selues to liue delicately So that there is scarce one founde amongst an hundred which doth not murmur and repine if he be handeled more roughly after that he hath been long borne with But wee ought rather to haue considered the gentlenesse of God in that hee spareth vs for a time So Christ saith that so long as he was conuersant vpon earth his Disciples liued merily as if they had been present at a mariage for whom fastinges and teares were afterwarde prepared Math. 9. 15. Another shall girde thee Many do thinke that the manner of his death is signified hereby because he was hanged with his armes spread abroad but I doe thinke that vnder this woorde girde all externall actions are simply comprehended wherewith a man ordereth himselfe and his life Thou gyrdedst thy selfe that is thou clothedst thy selfe as it pleased thee but this libertie of fashioning and framing thy apparrell shall be taken from thee Furthermore it is better not to know what maner of death Peter suffered then to beleeue doubtfull fables Shall leade thee whither thou wilt not The sense is that Peter shoulde not die in his bed but by violence and the swoord But this seemeth to be an absurd thing that Christ saith that his death shall not be voluntarie For as there is no constancie in that Martyr whiche is carryed to death against his will so is he worthie of no prayse But this ought to be referred vnto the disagreement that is betweene the flesh and the spirite For we doe neuer obey God with so free an affection but that the world flesh doe drawe vs as it were with cordes vnto the
the fall c. and they include in a parenthesis that which we last expounded of the sword but in my iudgement it were better to referre it to the whole sentence And that woorde That is not heere properlye a causall but onelye noteth a clause folowing for when the lighte of the Gospell shineth and then persecutions arise with all are the affections of the heart opened whiche before were hid for suche are the cloakes of mannes dissimulation that without Christ they are easily hidde But Christ throughe his light wipeth awaye all their fained excuses and laieth their hypocrisie naked Therefore this office of righte is attributed vnto him that he layeth open the secreaâ—s of the heart but where the crosse foloweth the doctrine he searcheth the hearts more to the quicke For they which in outward profession doe embrace Christe they abhorre from suffering the crosse and because they see the Churche subiecte to diuers troubles they easily forsake their standing 36. There was a Prâ—phetesse one Anâ—â— Luke only maketh meÌ„tion of two by whom Christ was receiued and that for this purpose that we might learne to preferre that which is of God before all the worlde though it be but small The Scribes and the priestes had then great renowne But seeing that the spirite of God remained vpon Simeon and Anna wherof the Priestes were vtterly destitute these two only deserue more reuerence then the whole company of them which are onely lift vp in pride with vaine titles for this cause is the age of Anna expressed and shee adorned with the title of a Prophetesse Thirdly there is noted a notable testimonie of her godly holinesse of life For these are the things whiche by right gette authoritie and estimation And truely the disguised renowne and vaine pompe deceiueth none other but them which for the vanitie of their witte are addicted to fantasticall deceits It is sayde that shee liued 7. yeares with her husband from her virginitie that we might know that shee was a widow euen in the flower of her age for being a yong maide she was maried and shortly after she lost her husband And by this circumstance that shee abstained from a seconde mariage hauing as yet a lustie body encreaseth the praise of her chastitie yet that whych foloweth may be expounded two waies that she was a widowe almoste of foure score and foure yeares that is that there was so much time passed in her widowhoode or that shee had liued so long If thou accomptest foure score and foure from her widowhoode it must folow that she was aboue a hundred yeare old but I leaue this indifferent And that the spirite of prophecie did as yet shine in some fewe the doctrine of lawe and the Iewish religion was as it were by these signes approoued vntill Christ should come for that it was necessary in suche a vaste wastnesse of religion that the electe of God should be staid with these helpes least they should fall away 37. Shee went not out of the Temple It is an hyperbolical kind of speach yet the sence of it is plaine that Anna was almoste continuallye in the Temple Luke addeth that shee worshipped God with fastings continuall prayers whereof we gather that she frequented not the temple as if with this bare going thither shee woulde discharge her duetie but also that shee vsed other exercises of godlinesse But it is woorthy to be noted that one and the same rule is not heere prescibed to all neyther ought these things be drawen into a generall example whiche are heere praised in this widowe woman for it behooueth vs wisely to discerne what appertaineth to euery mannes calling for foolish emulation hathe filled the worlde with Apes while superstitious menne doe more greedily then wisely snatche vnto themselues whatsoeuer they heare praised in the Saintes as thoughe that as there are distincte degrees of orders so there were not also a choise to be had of woorkes that euery one mighte answere to his seuerall calling That whiche is heere spoken of Anna Paule doth especially restraine to widowes therefore maryed folkes shal doe very preposterously if they shoulde frame their life after an vnlike example yet there reÌ„maineth a doubte that Luke seemeth to establish part of the worship of God in fastings But it is to be noted that of those workes which belong to the worshippe of God some are required simply and as they saye are necessarye of themselues and there are others which are to be referred to this end that they might serue those former Praiers doe properly appertaine to the worshippe of God and fasting is an inferiour aide which is no otherwise approued of God but as it helpeth the endeuor and zeale of praying for the rule is to be holden that the offices of men are to be esteemed by the right and lawfull end The distinction also is to be holde that god is directly worshipped with praiers and not with fastings but in consideration of that which foloweth And it is not to be doubted but this holy woman vsed her fastinges to lament for the calamitie of the Church that then was 38. Confessed likewise Luke commendeth the holy melodie which resounded in the tounges of Simeon and Anna that the faithfull mighte mutually exhort themselues with one mouth to sing the praises of God and that some should likewise aunsweare others VVhen he sayeth that Anna spake vnto all that looked for the redemption hee againe noteth the small number of the godly for the chiefe head or fouÌ„dation of faith was put in this expectation and it appeareth that there were but fewe which nourished the same in their mindes 39. They retourned into Galile I doe easily graunte that the iourney into Egypte was betweene these And that which Luke sayeth that they dwelt in their owne citie Nazareth was in order of time after the flight into Egypt which Mathew reporteth Furthermore if it be not absurde to haue that omitted by one Euangelist whiche is declared by an other there is also no let but that we may say that Luke cutting off that time whereof he had appoynted to make no mention passed ouer to the hystorie folowing but yet I assent not to their comment which faine that Ioseph Mary after they had performed the sacrifice of purgation retourned to Bethlehem that they might dwell there For they foolishly imagine that Ioseph had a dwelling place there where hee was so vnknowen that he coulde not finde a place to remaine in as a guest Neyther doeth Luke vnaduisedly call Nazareth as well his citie as Maryes whereby we gather that hee neuer dwelt in Bethlehem althoughe hee sprange or rise from thence But of the order of times I will presently speake more fully Mathewe 2. 13. After their departure beholde the Angel of the Lorde appeareth to Ioseph in a dreame saying Arise and take the babe and his mother flee into Egypt and be there till I bring thee worde for Herode will seeke the
babe to destroye him 14. So hee arose and tâ—oke the babe and his mother by night and departed into Egypte 15. And was there vnto the death of Herode that it might be fulfilled which was spoken of the Lord by the Prophet saying oute of Egypt haue I called my sonne 16. Then Herode seeing that he was mocked of the wise men was exceeding wrâ—th sent forth and â—lewe all the male children that were in Bethlehem and in all the coastes thereof from two yere olde and vnder according to the time which he had diligently searched out of the wise men 17. Then was that fulfilled which was spoken by the Prophet Ieremias sayingâ— 18. In Rama was a vâ—yce heardâ— mourningâ— and weeping and great lamentation Rachel weâ—ping for her children and woulde not be comforted because they were not Marke Luke 13. After their departure Howe many daies there were betweene the departure of the wise men and vntil the time that Ioseph was commanded to flee into Egypte it is vnknowen neither is it anye great matter but that it is probable that the Lord spared Marie vntil she were strong out of her childebedde that shee might be able to take her iourney And this was the woonderfull counsell of God that he woulde preserue his Sonne by flight and it is not to be doubted but that the minde of Ioseph was shaken with daungerous temptations when as there was no hope shewed him but onely by flighte for in flight there was no token of the helpe of God then it was very vnlikely that he which should be the sauiour of all men could not be preserued but by the aid of a mortal man But the Lord held this moderatioÌ„ in preseruing his sonne that he might shewe some signes of his heauenly power yet he shewed not the same so euidently but that it shoulde lie hidde vnder a forme of infirmitie for as yet the time was not come that Christ shoulde be openly glorified It is an euident shewe of the Deitie in that the Aungell foretelleth a matter hid and vnknowen to men and it appertaineth to the infirmitie of the flesh whereunto Christe was become subiecte in that he commaundeth to defend the life of the childe by flight and banishment but heereby we are taught that God doth not alwaies preserue his children by one meane but nowe he sheweth his power gloriously and nowe againe he sheweth some litle sparkes of the same from vnder obscure couerings or shadowes Nowe this wonderfull maner of preseruing the sonne of God vnder the crosse doeth teach that we do wickedly which do prescribe a certaine way to God Therefore let vs suffer our saluation to be furthered of him by diuers meanes neither let vs refuse to be humbled that thereby he may the better shewe foorth his glorie But especially we must not flee the crosse wherewith hee exercised his sonne euen from his first infancie Furthermore this flight is a parte of the foolishnesse of the crosse but whyche excelleth all the wisedome of the worlde That the sauiour of Iudea might come forth in his time he is enforced to flee out of the same and Egypt nourisheth him from whence neuer anye thynge came before but that whiche was deadlye to the Churche of God VVho is not amazed at this so sodaine a woorke of God Againe hereof gather the certaintie of the dreame in that Ioseph presently obeieth the commaundement of the Aungell for his readinesse to obey doth plainely shewe that he doubted not but that he hadde God for the authour of his flight which hee was about to take Yet this maye seeme to rise vpon distrust because that he hasteth so speedily for this fleeing also in the night cannot be without feare but the excuse is easie He sawe that the meanes whiche God had ordained for their preseruation was very meane and base therefore hee gathereth that it is lawfull for hym fearefullye to flye in the nyghte as vse is in extreeme daungers so it behooueth vs alwaies to moderate oure feare at the warninges of God to the which if the Lord consent it shall not be against our faithe Be there till I bring thee woorde By these wordes the Aungell declareth that God hath a care of the life of the childe yea euen for the time that is to come and Ioseph had neede of this confirmation that he mighte be certainly perswaded that God woulde not onely be a guide to him in thys iourney but also that he woulde be a continual keeper of him in banishment And by this meanes the Lorde woulde stay many cares whyche might trouble the minde of the godly man that he might remaine quiet in Egypt for otherwise no moment of time should haue passed without diuers torments when as he shoulde discerne and see himselfe depriued not only of the enheritaunce promised of God to all the Sainctes but of the temple the sacrifice the publike profession of the faith and shoulde remaine amoÌ„gst the most wicked enemies of God and in a depe whirlpoole of superstitions He caried with him in the person of the infante what good things soeuer the fathers hoped for or that the Lorde had promised them but because hee had not as yet profited so muche in the faith and knowledge of Christ hee had neede to be vpholden with this commaundement Be there vntill I bring thee worde least that it should be troublesome to him to languish amongst the Egyptians banished out of his countrey 15. Out of Egypt haue I called my sonne Because that Mathew sayeth that the prophesie was fulfilled many haue thought that the Prophet meant nothing but that which is expressed and they imagined this sence to theÌ„ selues that the Iewes doe foolishly while they resist and endeuoure to oppresse the Sonne of God because the Father will call him oute of Egypte And in this maner doe they wickedly wrest the woordes of the prophet whose purpose is to make the Iewes guiltie of vnthankefulnes which from their first infancy and beginning haue found God a louing and a bountifull father yet they foorthwith prouoke him wyth newe sinnes Therefore lette this be out of controuersie that this place oughte not to be restrained to Christe neither yet is it wrested by Mathewe but aptly applied to the present purpose Thus ought the woordes of the Prophet be vnderstoode when Israel was but a childe I broughte hym out of that miserable captiuitie wherein he was drowned Firste he was like to one dead and Egypt was to him in stead of a graue I brought him from thence as one brought out of the graue and did bring him into the light of life And the Lord sayeth so for good cause for that deliueraunce was a certaine birth of the people for then were the tables of adoption made openly when as by the lawe proclaimed hee was receyued into the charge of God a priestly kingdom and a holy nation when as he was separate from all other people to be short when as
this place of the secrete loue of God the father which he bare alwayes towarde his sonne they misse the marke seeing that Christ intended rather to lay as it were in our bosome a certaine pledge of Gods loue towarde vs. Therefore that subtile saying doth nothing appertaine vnto this place how the father hath alwayes loued himselfe in the sonne but the loue heere mentioned must bee referred vnto vs because Christ doth testifie that he is beloued of the father in asmuch as he is the head of the Church like as is more then necessary for vs. For hee that seeketh to know how he is beloued without a mediatour he intangleth himselfe in a Labyrinth wherein hee shall neyther finde way nor out going Therefore wee must behold Christe wherein we shall finde the pledge of Gods loue laide open For the loue of God was altogether powred into him that it might flowe from him into his members Hee had this title giuen him that hee was the welbeloued sonne in whom the good will of the father resteth But wee must note the ende that God may accept vs in him Therefore we may all beholde the fatherly loue of God toward vs in him as in a glasse because hee is not loued apart or for his owne sake onely but that he may ioyne vs vnto the father with himselfe Abide in my loue Some doe expound it thus that Christe requireth mutuall loue of his Dâ—ciples Othersome deale better who take the loue of Christ actiuely For he will haue vs to enioy the loue wherewith hee hath once loued vs for euer and therefore hee telleth vs that wee must take heed that we depriue not our selues thereof For many men refuse the grace that is offered them many men throw away that which they had in their hands Therefore after that wee are once receiued into Christes fauour we must beware that wee fall not thence through our owne faulte VVhereas some doe inferre vpon these wordes that there is no force nor efficacie in the grace of God vnlesse it bee holpen with our constancie it is a friuolous thing Neither doe I graunt that the spirit doth only require at our haÌ„ds those things which are in our power but that he doth shew what is to be done that if we want strength wee may craue the same at the hands of som other Likeas when Christ exhorteth vs in this place vnto perseueraÌ„ce we must not trust to our owne cunning and strength but we must beseech him that commaundeth to confirme vs in his loue 10 If yee keepe my commandements Hee sheweth the meanes howe to perseuere if we follow him thither whither he calleth vs. for as Paule saith Rom. 8. â— They that be in Christe walke not after the fleshe but after the spirite For these thinges are continually coupled together faith which layeth hold vpon the free loue of Christe and a good conscience and newnesse of life And truly Christ doth not reconcile the faithfull vnto the fâ—â—her to this end that they may play the wantons freely but that he may keepe them vnder his fathers hand and gouernment by gouerning them with his spirite VVhereupon it followeth that all those cast away the loue of Christ which do not proue by true obedience that they are his Disciples If any man obiect that the firmenesse of our saluation doth therefore depend vpon our selues I answere that Christes wordes are falsly wrested to that part because the obedience which the faithfull vse toward him is not so much the cause that hee continueth his loue toward them as the effect of loue For how commeth it to passe that they answere to their calling saue onely because they are mooued with the spirite of free adoption But it seemeth that there is too harde a condition laid vpon vs that we keepe Christs commandements wherin is conteined the axact perfection of righteousnes which farre passeth our meane measure For it coÌ„meth to passe therby y t the loue of Christ shal be in vaine vnlesse we be endowed with angelicall puritie VVe may easily answere for when as Christe intreateth of the studie and desire to liue well and aright hee excludeth not that which is the principall point in his doctrine to wit concerning the free imputation of righteousnesse whereby it commeth to passe that by graunting of pardon our good deedes doe please God which beeing lame and vnperfect of themselues did deserue to be reiected Therefore the faithfull are iudged to keepe Christes commaundements when they apply their studies vnto this ende although they misse the mark much because they are loosed from that rigour of the lawe Deut. 27. 26. Accursed be euery one which shall not fulfil all thinges c. Likeas I haue also kept As we are elected in Christ so the image of our calling is most liuely expressed in him Therefore he doth for good causes set himselfe before our eyes as a patterne whome all the godly must endeuour to follow In me saith hee appeareth the similitude of those thinges which I require at your handes For you see how that I am addicted indeede vnto my father to obey him and I will proceed in this course 〈◊〉 Againe hee hath loued mee not for a moment or for a short time but the tenor of his loue toward me is euerlasting VVe must alwayes haue this conformitie of the head and the members before our eyes not only to the end the faithfull may studie to frame themselues vnto the example of Christe but that they may hope that they shall bee dayly reformed and bettered by his spirite that they may walke vntill the end in newnesse of life 11 These thinges haue I spoken vnto you Hee addeth that the goodly are not ignorant of his loue but that it is perceiued by the sense of faith so that the consciences shall enioy blessed peace For the ioy whereof he maketh mention ariseth from that peace which they haue with god whosoeuer are iustified freely Therefore so often as the fatherly loue of God toward vs is spoken of let vs know that we haue matter of true ioy giuen vs so that our consciences being quiet we may bee certaine of our saluation Furthermore this ioy is called Christes and ours in a diuers respect It is Christes because it is giuen vs by him for he is both the authour and the cause I say that hee is the cause because wee were deliuered from guiltinesse when as the correction of our peace was laide vpon him I call him the authour also because hee abolisheth feare and carefulnesse in our heartes from whence that cleare merines proceedeth It is called ours in another respect because we enioy it after that it is giuen vs. Now seeing that Christ saith that he spake these things for this cause that the Disciples may haue ioy we gather out of these wordes that all those which haue rightly profited in this sermon haue whereupon they may stay themselues By this worde abide he giueth vs to
vnderstande that it is no fraile or temporall ioy whereof he speaketh but that it neuer falleth away VVherefore let vs learne that wee must seeke the hope of saluation in Christes doctrine which may be of force aswell in life as in death Your ioy may bee fulfilled He addeth that this ioy shall be perfect full not because the faithfull are free from all sorrow but because the matter of ioy aboundeth so that no feare no care no sorrowe doth at any time swallow them vp For those that haue this grace giuen them to glory in Christ neither life nor death nor any miseries can hinder them from triumphing ouer heauinesse 12 This is my commaundement that yee loue one another as I haue loued you 13 No man hath greater loue then this that a man should put away his life for his friendes 14 You are my friendes if you doe those thinges which I commaund you 15 After this I wil not cal you seruants because the seruant knoweth not what his master doth but I haue called you friendes because what thinges soeuer I haue heard of my father I haue made them knowen vnto you 12 This is my commandement Seeing that it is meete that wee direct our life according to Christes commaundement we must know especially what he willeth and commaundeth Therefore he repeateth that nowe which hee had saide before that this pleaseth him aboue all other thinges that the faithful doe loue one another The loue reuereÌ„ce of God is former in order indeede but because the lawfull tryall thereof is loue toward the neighbours hee maketh mention principally of this Furthermore like as of late in the generall reuerencing of doctrine so now he setteth before vs after a sort a patterne which we must folow for he loued all his to the end they may loue one another VVe haue spoken in the chapter next going before why he commandeth nothing in plaine wordes in this place touching the louing of the vnbeleeuers 13 Greater loue then this Christ setteth foorth sometimes the greatnesse of his loue toward vs to the end he may the better establishe the hope of our saluation and now he goeth farther that hee may enflame vs to loue our brethren by his own exaÌ„ple Yet he coupleth both things together for he will haue vs to receiue by faith the infinite sweetnesse of his goodnes and secondly he allureth vs by this meanes vnto the study of loue So Paule vnto the Ephesians Ephe. 5. 2. VValk in loue as Christ hath loued vs and hath giuen himselfe for vs an offering and a sacrifice of a sweet sauour to God God coulde haue redeemed vs otherwise by his worde or his becke vnlesse he had thought good that it should be otherwise for our sake that in not sparing his owne and onely begotten sonne he might in his person declare how carefull hee was for our saluation And now those hearts must needes bee as hard as yron stone which cannot bee softened with such incomparable sweetnes of Gods loue Yet a question may be asked in this place how Christ died for his friends seeing that we were his enemies before he reconciled vs. For hauing purged our sinnes by the sacrifice of his death hee remoued the coimitie which was betweene God and vs. Let vs set the answer to this question out of the third chapter where we haue said that in respect of our selues there is dissention betweene God and vs vntill our sinnes be abolished by the death of Christ and that euerlasting loue of God wherewith he loued euen his enemies was the cause of this grace whiche was giueÌ„ in Christ. After this sort Christ gaue his life for strangers yet such as he loued euen theÌ„ otherwise he wold not haue died for theÌ„ 14 Yee are my friends He meaneth not that we do attaine vnto such honour by any merit of our owne but hee doth only tell vs vpon what condition he receiueth vs into fauour and vouchsafeth to reckon vs amongst his friends As he said of late If yee shall keepe my commandements yee shall abide in my loue â—or the grace of our sauiour God hath appeared teaching vs that denying vngodlines worldly lustes we should liue chastly righteously godlily in this world Tit. 2. 11. 12. But prophane men who wax wanton against Christe through the wicked contempt of the gospel doe tenounce his friendship 15 After this I will not call you seruants He declareth proueth his loue toward his disciples by another argument to wit that he did altogether reueale himself vnto them like as familiar communication taketh place amongst friends I saith he haue giuen you farre more then mortal man is wont to giue to his seruants therfore let this be vnto you a pledge of my loue towarde you in that I haue laide open vnto you the hidden mysteries of the heauenly wisdom mildlie frindly which I had heard of the father This is an excellent coÌ„mendation of the gospel that wee haue Christs heart as it were opened there so that we need not doubt of his loue There is no cause why we should desire to goe vp into heauen or downe into the deepe to set the certaintie of our saluation let this testimonie of loue which is contained in the gospel suffice vs because it shall neuer deceiue vs. Moses said Deut. 4. 7. vnto the old people what nation vnder heauen is so noble which hath God comming nigh vnto it as God doth common with thee this day But our noblenesse doth farre excell that since that GOD powred out himselfe wholy in his sonne VVherefore their vnthankfulnes is so much the greater and their frowardnesse so much the more vntollerable who beeing not content with the wonderfull wisdome of the Gospel do flie ouer vnto new speculations through proud lust VVhatsoeuer I haue heard It is certain that the Disciples knew not all things which Christ knew neither could it bee that they should attaine vnto so great highnes and seeing that he is the vncomprehensible wisdom of God he gaue euery man a certain portion of knowledge which was sufficient Therfore why saith he that hee reuealed all things I answere that this is restrained vnto the person office of the Mediatour He made himself the meane betweene God vs who receiued that from the secrete sanctuary of God which he did giue vnto vs as they say from hand to hand Therfore Christ omitted none of those things but told them vnto his disciples which were appertinent to our saluation which were profitable for vs. So that in as much as he is ordained the master only teacher of the church he heard nothing of the father which he taught not his faithfully only let vs haue an huÌ„ble desire to learn he readie apt to bee taught we shall perceiue that Paul doth not in vain call the gospel wisdome which maketh men perfect Col. 1. 28. 16 Yeâ— haue not chosen meâ— but I haue chosen you and