the other the simple trueth of God and the inuentions which men deuise out of their owne brayne Neyther is there any cause why any Sophyster shoulde seeke to slyppe away denying this to be vnderstoode of euery doctrine because there can no other doctrine be found which beareth the name of pure and sweete doctrine then that which proceeded from God VVhereof it followeth that what mixture soeuer commeth from any other is called heauen As Paul 2. Cor. 11. 3. also teacheth that the faith is corrupted assoone as we are drawne from the simplicitie that is in Christ. Nowe is it to be seene whose doctrine the Lorde woulde haue them to beware of Then certainly was the ordinarie power of the Church in the handes of the Scribes and Priests amongst whom the Pharisies were chief VVhen as Christe by name warneth his from their doctrine it followeth that they all must be refused which mixe their own inuentions with the word of God or which thrust in any straunge thinge what degree of honour soeuer they are placed in or what proude title soeuer they beare VVherfore accursed and corrupt is their subiection which submit themselues to the traditions and lawes of the Pope Mathewe Marke 8 Luke  2â— And he came to Bethsaida and they brought a blinde man vnto him and desired him to touch him 23. Then he tooke the blinde by the hande and ledde him out of the towne and spit in his eyes and putte his hands vppon him and asked him if he saw 〈◊〉 24. And he looked vp and sayde I see men for I see them walking like trees 25. After that he put his handes againe vppon his eyes and made him looke againe And he was restored to his sighte and sawe euery manne a farre off clearely 26. And he sent him home to his house saying â—â—â—ther goe into the towne nor tell it to anye in the towne  This myracle the declaration whereof is omitted by others seemeth to be reported by Marke especially for this circumstance that Christ did not at once as he was often wont to doe but by little and little restore the blinde man his sight the which it is likely that he did to this end that he might in this man set an example of his free disposation that he is not bounde to any certaine rule but that he may shewe his power either this way or that Therfore he doth not open the eies of the blinde so presently that he may see clearly with them but he instilleth a darke and a confuse sight into them then by putting his hands vpon them againe he giueth them a perfect sight so the grace of Christ which before was sodeÌ„ly powred vpon others commeth as it were drop by drop into this man 24. I see men The blind man was asked this question for the disciples that they might know that somwhat was now giuen him but yet that there was but a litle beginning only and not fully healed Therefore he aunswereth that he seeth men because hee seeth some walkinge whiche are straight like vnto trees By which wordes hee confesseth that his sight is not so cleare as to discerne men from trees but yet that he canne see now a litle because that by their motion he gesseth them to be men whoÌ„ he seeth to be of a straight stature in which sense he also saith that they are like vnto trees VVherefore we see that onely by coniecture hee saith that he seeth men 26. He sent him home to his house That Christe suffered him not to returne to Bethsaida where many might haue beene witnesses of the myracle some thinke that it was done because that Christe would punishe the inhabitants of that place by depriuing them of the vse of his sauour VVhatsoeuer the cause was it is certeine that he wrought not this miracle to that end that it should alwayes be buried but he would haue this with manye others kept secrete vntill that the sinnes of the vvorld being washed away by his death he should ascend into the glory of the father Matth. 16. Mark 8. Luke 9. 13. Now when Iesus came into the â—â—astes of Casarea Philippy he asked his disciples saying whome doe men say that I the sonne of manne am 14. And they said some say Iohn Baptist and some Elias and others Ieremias or one of the Prophets 15. He said vnto them but whome say yee that I am 16. Then Simon Peter aunswered and saide Thou art the Christ the sonne of the liuing God 17. And Iesus answered and saide to him Blessed art thou Simon the sonne of Ionas for fleshe and bloud hath not reuealed it vnto thee but my father which is in heauen 18. And I say also vnto thee that thou art Peter and vpon this rocke I will buyld my Churche and the gates of hell shall not ouercome it 19. And I will giue vnto thee the keyes of the kingdom of heauen and whatsoeuer thou shalt binde vppon earth shal be bounde in heauen and whatsoeuer thou shalt loose on earth shal be losed in heauen 27. And Iesus went out and his disciples into the townes of Casarea Philippi And by the way he asked his disciples saying vnto them whom do men say that I am 28. And they aunswered some say Iohn Baptist and some Elias and some one of the prophets 29. And hee said vnto them but whom saye yee that I am Then Peter aunswered and said vnto him thou art the Christ. 18. And it came to passe as he was alone praying his disciples were with him he asked them saying whoÌ„ say the people that I am 19. They aunswered and sayd Iohn Baptist and others saye Elias and some say that one of the old prophets is risen againe 20. And hee sayde vnto them but whom say ye thâ—â— I am Peter aunswered said the Christ of God 13. Into the coastes of Casarea Philippi Mark saith that this communication was had by the way and Luke when hee had praid and had none with him but his disciples Matth doth not so exactly note the time yet it is certeine that the three do report the same hystory it may be that Christ in that iourney after he had made some stay and prayd demaunded this of his disciples Also because there were two Caesareaes that was aunciente and more famous whiche was firste the tower of Straton and this is scituated at the foote of Mount Libanus not farre from Iordan the epithite is added for difference sake For though some thinke that it was built in the same place where the town Dan stoode in times past yet because it was lately built by Phillip the Tetrach it was called Philippy VVhom doe men say that I am This may seeme to bee the meaning what should be the common fame of the Redeemer who was becom the sonne of man Yet the question is otherwise namely what opinion men had of Iesus the sonne of Mary And after his maner he calleth himselfe the sonne of man as
also ryseth that assured safetie wherof he speaketh a litle after which vnlesse it leane vpon God may easily by distrubed It is of great waight and force that he calleth them ministers of the word of whom he receiued his Gospell For the faythfull do gather hereof that against witnesses no exception can be taken as the Lawyers say and which it is not lawfull to refuse Erasmus who out of Virgill borowed that which he translated to haue beene some part did not sufficiently weigh how much the calling of God is to be esteemed or of what auctoritie the same is For Luke doth not speake prophanely but he biddeth vs in the person of his Theophilus to looke vppon the commaundement of Christ that we may with reuerence heare the sonne of God speaking vnto vs by his Apostles If any man had rather take and vse this phrase VVord for the thing or substaunce which is Christ let him vse his own sense That some doe vnderstand by it Christ it should please me very well but that it were forced against the sense of the text and too farre stretched It is much that he saith they were beholders or eye witnesses But in that he calleth them ministers he exempteth them from the common order of men to that end that our fayth might haue his stay in heauen and not on earth This in summe is Lukes minde that hauing faythfully engraued in letters that which thou hadst learned before with liuely voice thou mightest the more safely repose thy selfe in the doctrine which thou haste receiued whereby it dooth appeare that God doth euery where prouide least we depending vpon the doubtfull wordes of men our faith should fayle or wauer VVhereby the vnthankefulnes of the world is so much the lesse excusable which as it were of purpose rashly desireth strayed and dispearsed rumors whereby it might be vnconstant and dooth wilfully forsake so great a benefit of GOD. But let vs hold that excellent difference which the Lord hath put betweene them lest foolish light beliefe doe vaunt it selfe for fayth In the meane while let vs suffer the world as it is worthy to be deceiued with the baightes of foolish curiousnes so to commit and giue ouer it selfe willingly to the deceites and iuglings of Sathan 3. Assoone as I had searched out perfectly The olde translation hath omnia assecuto I hauing followed all thinges The Greeke word is metaphoricallye deduced from them whiche treade in others steppes least ought should escape them For Luke would declare vnto vs a diligent studie and manner of learning Euen as Demosthenes vseth the same word when as he boasteth himselfe to haue bin so diligent in examining the embassage which he accuseth saying that he saw al things that were done as if he him selfe had beene a beholder of them Matthew Marke Luke 1.   5. In the time of Herod king of Iudea there was a certaine prieste named Zacharyas of the course of Abia and his wife was of the daughters of Aaron and her name was Elizabeth 6. Both were iust before God and walked in al the commaundementes and ordinaunces of the Lord without reproofe 7. And they had no childe because that Elizabeth was barren and both were well stricken in age 8. And it came to passe as hee executed the priestes office before God as his course came in order 9. According to the custome of the priestes office his lot was to burne incense when he went into the temple of the Lorde 10. And the whole multitude of the people were without in prayer while the incense was burning 11. Then appeared vnto him an Angell of the Lord standing on the right side of the Altar of incense 12. And when Zacharias saw him he was troubled and feare fell vppon him 13. But the Angell saide vnto him feare not Zacharias for thy prayer is heard and thy wife Elizabeth shall beare a sonne and thou shall call his name Iohn Luke very aptly doth begin his Gospell with Iohn Baptist euen as if hee that should speake of the light of the daye should beginne with the morning For like vnto the morning he did goe before the sonne of righteousnes which now was about to rise Other also make meÌ„tion of him but they describe him executing of his office But Luke doth purchase authoritie to him not yet borne when that he declareth the wonders of diuine power euen in his infancie and sheweth him to bee appoynted of God to be a Prophet before that men could know what manner of man he should be And for this purpose he doth it that with greater reuerence he might be heard when that he should take vpon him that publike office to goe forth for the aduauncement of the glory of Christ. 5. In the time of Herod He was the sonne of Antipater whoÌ„ his father did promote euen to the kingdoÌ„ for the augmentation of the which he had so great care did with so great diligeÌ„ce labour that therfore there was giueÌ„ vnto him the surname of Great Certaine do think that he was named heire of Luke because he was the first forreine king that reâ—gned there and therefore to be a fitte time for their deliueraunce beecause that their scepter was now transposed to a straunge nation But they that so say doe not very wel vnderstand the prophesie of Iacob whereas the comming of the Messias is not simply promised after that the Iewes shal be depriued of their empyre But after that the same shoulde be taken away from the tribe of Iuda neither yet is this the holy Patriarkes minde that the tribe of Iuda should be depriued of their princely gouernaunce before the comming of Christ But that the rule of the people should be established in that stocke vntill Christes comming in whole person the sure euerlasting continuaunce of the same should be And although that what time the Machabeyes florished the tribe of Iuda was brought into a narrow streight and shortly after Duke Iohn the last of that stocke was slaine yet notwithstanding was not that rule altogether extinguished For yet there remayned the Synedrion as it were a chosen counsell of the stocke and posteritie of Dauid whose auctoritie was great And did continue to Herod who with most horrible slaughter of Iudges reuenged punishment layde vppon him before because that he being condemned of murder was constrained to goe into voluntarie exile that he might escape the losse of his head The reigne therefore of Herod because he was a straunger brake not the scepter of the trybe of Iuda but because that what residue of renoume soeuer there remained in that stocke by his theeuish dealing was abolyshed That the kingly dignitie fayled long before and that the rule by litle litle fel almost downe that discontinuaunce dooth not repugne with the prophesie of Iacob For to the outwarde shewe GOD hath promised two diuerse thinges the throane of Dauid to last for euer that after it were ouerthrowne he would repayre the
iustice of faith the which as it is certaine to proceede from the same so ought it to be made subiect and brought vnder to the same or as they commonly say to be brought into a ranke vnder to auoyde contention between them And that which they so paint in respect of that one word is fryuolous They say the commaundementes of the lawe are iustifications therefore that they iustifie vs. As though we denied true iustice to be taught in the lawe or that we should say the fault to be in the doctrine because it doth not iustifie and that rather the cause is not in our weake flesh Therefore that a hundred times I may graunt lyfe to bee contained in the precepts of the law yet notwithstanding nothing therby shal come vnto men which by nature are altogether turned away froÌ„ the same And now being borne againe by the spirit of GOD yet notwithstanding they are farre from the pure obseruation of the same Albeit as I shewed of late it is a faint and a vaine cauillation about the word wheÌ„ it signifieth nothing els theÌ„ statutes appointed ceremonies 7. And they had no childe It was appoynted by the singular prouidence of God that Iohn should be borne contrary to the common and accustomed order of nature The same thing also was done in Isaac in the which God determined to shew a token of his loue not often seene and worthy of remeÌ„braunce Elizabeth was barren eueÌ„ in the flower of her age And old age doth finish childbearing euen in fruitful womeÌ„ therefore in these two lettes a duble miracle of diuine power doth appear and that to this ende that the Lorde woulde witnesse that prophet to be sent of him as it wâ—re with stretched hande from heauen And a mortall man was he borne of earthlye parents but a meane aboue nature if I maye so saye no otherwise commended him then if he had fallen from heauen 9. According to the custome of the Priestes office The law did commaund to burne incense twise daylye that is to witte in the morning and in the euening That the Priestes had their order disposed amonge them that Dauid did appoynt euen as we haue saide before Therefore the lawe of GOD dooth especially commaunde that which here is sayde of incense The other thinges came from Dauid that euerie family shoulde haue their course notwithstanding Dauid did appoynt nothing but out of the commaundement of the lawe For he onely did shewe the way whereby they all might fulfill their charge enioyned them of God The name of the Temple here is taken for the holy place that therefore is to be noted because that sometyme it signifieth the Poarch It is saide that Zachary went into the Temple into the which it is not lawefull for any to goe but for the Priestes Therefore Luke dooth saye the people stoode a farre off betweene whom and the Altar of incense was a great distaunce For betweene them was the altar where-vppon the sacrifice of beastes were offered And it is to be noted that Luke dooth saye before God For as ofte as the Prieste did enter into the holy place he did goe as it were into the sight of God that he might be a mediatour betweene him and the people For the Lorde woulde haue this thing testified vnto his people that the entraunce into heauen was not open to any mortall men except the priest did goe before Nay how long soeuer men liue here vppon earth they cannot come to the heauenly throane that they may finde fauour there but in the person of the mediatour Therefore when there were manye Priestes it was not lawfull for two of them together to execute the solemne office of intercession for the people but therefore were they doulded into companies that one onely should enter into the sanctuarie and therfore there was but one Priest at once Furthermore hyther belonged that sweete perfume that the faythfull might bee admonished that the odor of their prayers ascended not into heauen but by the sacrifice of the mediatour And it is to bee sought out of the Epistle to the Hebrewes how these figures shall agree to vs. 12. Zacharyas was troubled Although that therefore GOD doth not appeare vnto his seruauntes that he should feare them yet it is profitable yea and necessarie for them to be mooued with feare that they being dismayed with them selues might learne to yeelde iust honour to GOD. Neyther dooth Luke onely shew Zacharias to haue beene troubled But he addeth a feare fell vpon him VVherby he declareth him to haue bin so dismayed that hee was subdued to feare Neyther dooth feare of the presence of God so much strike men that it should instruct them to reuerence but that it might humble the pride of the fleshe the which is so hautie that they will neuer submitte them selues to GOD vnlesse they be violently driuen to it VVherof also we doe gather that men onely in the absence of GOD that is when they hide them selues from his sight are proude and slatter them selues For if they had God as a iudge before their eyes it should be necessarie for them to fall downâ— flatte And if that this did befall to Zacharyas to whom the praise of righteousnesse was giuen at the beholding of an Angell which is but a sparke of diuine light what shall become of vs wretches if that the maiestie of God should bring vs to his shining brightnes And now by the example of holy fathers we are taught that no other are moued with the liuely feeling of the diuine presence but they that quake and tremble at his sight and also that they are foolish and dull which doe heare him without feare Feare not Zacharias It is to be noted that the glory of GOD is so fearfull to the godlye that they are not altogether deuoured of feare but onelye they are throwne downe from their vaine boldenesse that they might humbly looke vppon him Assoone therefore as GOD hath vanquished the pride of the flesh in his faythfull with his outstretched hande he rayseth them vppe againe Hee dealeth otherwise with the reprobate For à s oft as they are drawen to the iudgement seate of God meere desperation ouerwhelmeth them And God doth giue againe this as a iust rewarde vnto their vaine pleasures in the which they haue made them selues dronken to wantonnes of sinning VVherefore this comfort is to bee imbraced of vs in that the Angell dooth vppholde Zachary that it is not to be feared where God is present with vs. For they deceyue them selues much who that they might enioy peace doe hyde them from the face of GOD seeing wee shoulde seeke peace at him Thy prayer is hearde Zachary might seeme to haue doone amysse and contrary to the trade of his office if he entring into the holy place in the name of all the people as a priuate man shoulde pray for the obtayning of ofspring For the prieste taking vppon him to bee a common person should
specially promiseth many thinges that he will feede that he will take vs out of perilles he will be a defender of our innocencie and preserue our life so there is a perticular fayth which answereth to euery such promises Therefore sometime it may be that some man trusting in God of forgiuenes of sins and of saluation yet in some point should wauer for either he shoulde feare too much in the daunger of death or be too much carefull for daily sustenaunce or ouer doubtfull in his counsailes Such was the incredulitie of Zachary because that he hauing the roote and foundatioÌ„ of faith did onely stick in this one poynt whether God would giue him a sonne VVherefore let vs know that they doe not by and by fall and departe from the fayth when their infirmities in some particular affaires doe disturbe or moue theÌ„ nor faith to faile at the roote as oft as the boughes doe shake at diuerse inuasions or blastes Graunt that Zachary meant nothing lesse then to call to triall the assurance of the diuine promise But when that generally he was perswaded God to be true he was drawen by stelth into a shrewd estate by the crafte and deceites of Sathan So much the rather it becommeth vs to be ready bent to watching day and night For which of vs shall be sure from the deceites of Sathan into the which we see a man of singular holynes to haue fallen who diligently in al his life tooke heede to himself 19. In am Gabryell I these words the Angell doth shew that the credit was taken not from him but from God of whome he was sent and whose message he brought and therefore he reproueth Zachary that he was disobedient against God To stand before God signifieth as much us to be readie at commaundement as if he shoulde say that he was no mortal man but a heaueÌ„ly spirit neither rashly to haue come but as it becâ—â— the minister of God faithfully to fulfill his office whereof it followeth that God the authour of the promise is vnworthily hurt and despised in the person of his messenger To that purpose teÌ„deth the saying of Christ He that doth despise you despiseth me For although the preaching of the Gospell is not by Angels brought vnto vs from heauen yet because GOD dooth witnesse by so many miracles the same to proceede from him and Christ the prince and chiefe of Angels publyshed the same once with his own mouth that he might sanctifie and establish the same for euer no lesse maiestie ought to persist in it then if al the Angelles openly crying from heauen should witnesse the same Nay the Apostle in his Epistle to the Hebrewes not being satisfied to say that the voyce of the Gospell which is sounded out by the voyce of men is equall to the lawe giuen by Angelles but dooth gather his argument from the lesser to the â—râ—ater If the word saith he brought by Angelles being reiected was not without punishment much lesse shal they escape reuenge which this day despise the voyce of Christ who can strike the heauen and earth Let vs therefore learne to perfourme obedience of fayth to GOD the which he doth more account then all sacrifices Gabryell doth signifie might or strength or the gouernaunce of God and this name was giuen to the Angel for our sake that we might learne to attribute nothing as proper to Angels when that what vertue soeuer they haue is diuine and of God The Participle Paresteces is of the preter tence but in such wordes it is very well knowne the preter tence to be put in the place of the present tence especially where continual action is signified Furthermore the Angell as it was lately saide doth affirme in those wordes him selfe to be the perpetuall messenger of God That phrase of shewing good tidinges dooth amplifie the fault of Zachary that he should be vngratefull to God promising him gently a thing ioyfull and to be wished for of all 20. And beholde thou shalt be dumbe This kinde of punishment was like to be layde on Zachary that hee being dumbe might loke for the comming of the promise the which when hee ought to haue hearde it with silence he as it were brake it off with grieuous repyning murmuring Fayth keepeth silence that it may be attentiue to the woorde of GOD. Furthermore it hath also the courses of speaking That it may answere Amen according to that of Osee. 2. 23. I will say to them you are my people And they shall saye to mee thou art our GOD. And because that Zachary answered rashly to the word of God this fauour was not graunted to him that streightwayes he should breake forth into giuing of thankes but the vse of his tongue which was ouer hastie was taken from him for a time Yet notwithstanding God doth gentlye mittigate his paine First because hee dooth ende the same in tenne monethes then that he suffered Zachary not to be depriued of that benefit whereof he was vnworthy He vseth the same gentlenesse dayly towardes vs. For as our fayth is small and we obiect many impedimentes it is needefull that the trueth of GOD by some meanes shoulde breake out that it might continue his course towardes vs. That is the meaning of the Angell when accusing Zachary of vnbeleefe he doth yet pronounce that thing should be finished which Zachary did not beleeue Therefore Zachary is not a litle cheered when he heareth that his fayth is not ouerthrowne of God by reason of his faulte but that at length it should appeare victorious And sometime it commeth to passe that the Lord doth perfourme and fulfill that which was promised to vnbeleeuers how much soeuer they resist of the which thing we haue an example worthy of remembraunce in king Achaz who when he forsooke his promised safegarde was yet deliuered from his enimies But that tended not to his profit but for the saluation of the chosen people There is an other thing in Zachery to be considered to whom the Lord doth so forgiue the lacke of fayth that therewithall hee yet correcteth it   Luke 1. Matthew Marke 21. Nowe the people wayled for Zacharyas and meruailed that hee taryed so long in the temple 22. And when hee came out hee coulde not speake vnto them then they perceiued that he had seene a vision in the Temple for he made signes vnto them and remained dumbe 23. And it came to passe when the dayes of his office were fulfilled that hee departed to his owne house 24. And after those dayes his wife Elizabeth conceaued and hidde her selfe fiue monethâ—s saying 25. Thus hath the Lorde dealt with me in the dayes wherein hee looked on mee to take from mee my rebuke among men 21. And the people waited Luke declareth that the people also was a Witnesse of this visioÌ„ Zachary taryed longer in the temple then the wont was Hereon suspition grewe some vnaccustomed thing to haue befalne to him he being
is not heere vsed for a praysing of her but it dooth rather signifie a happynesse or blessednesse So Paule vseth to praye that the faythfull might haue first grace then peace that is all kind of good things signifying thereby that we are then becoÌ„e blessed rich when we are beloued of God the aucthour of al good things Then if the blessednesse righteousnes and lyfe of Mary doe come of the free loue of God and that her vertues and all her excellencie is the meere liberalitie of God Then deale they very preposterously that teach vs to aske those things of her which shee with vs recieueth from an other But very grosse is the folly of the Papistes which as it were by a magicall coniuring haue turned this salutation into a prayer And by want of reason they haue beene this farre drawne that their Preachers might not praye in the pulpitte for the assistaunce and grace of God his spirite but by their Hayle Mary And besides that this is to be accompted as a salutation onely they rashlye take vnto them selues the office of an other which God inioyned not to any but to the Angell but twise more foolish is that imitation that they salute one that is absent 29. VVhen shee sawe him shee was troubled Luke doth not say that shee was troubled at the sight of the Angell but at his saying why then dooth he also make mention of the sight This as I interprete it was the cause Marye seeing some portion of heauenly glory in the Angell through the reuerence of GOD she conceaued a sodaine feare Therefore shee was troubled for that shee perceiued that it was not a mortall manne that did salute her but an Angell of GOD. But Luke dooth not say that shee was so troubled that shee was thereby amased but rather sheweth the signe of an attentiue and verye readye minde when that he presently addeth that shee thought with her self what manner of salutation this should bee that is whereto it tended and what it meant For presently shee thought that the Angell was not sent to her for nothing And by this example wee are admonished First that the woorkes of GOD are not sleightly to be passed ouer Then likewise wee ought so to weighe and consider them that reuerence and feare may goe before 30. Feare not Marye In that he willeth her not to be afrayde let vs alwayes remember howe weake our fleshe is and that it cannot be but that we shoulde be afrayde so oft as but the least sparke of God his glorye doth appeare For when we earnestly consider the presence of God wee cannot imagine a vaine or ydle presence Therefore when wee are all in daunger of his iudgement out of feare there riseth a trembling vntill hee shewe him selfe as a father The holye Virginne sawe amongst her people such a vile heape of sinnes that there was good cause why shee should be afrayd of the greater vengeaunce VVherefore that the Angell might put this feare awaye hee saieth that hee is a witnesse and tydinges bringer of that which is wonderful good Luke vsed this Hebrewe phrase to finde fauour for to haue God mercifull For it cannot be sayde that hee found fauour that sought the same but hee to whom it was offered and seeing that examples of the same are sufficiently knowne it were but vaine heere to alleage them 31. For loe thou shalt conceaue in thy wombe The Angell frameth his woordes firste to the prophesie of Esaye and then to other places of the Prophetes that it might thereby the better sincke into the Virgins minde For such Prophesies were knowne and common euerye where among the godly yet with all it is to be noted that the Angell did not whisper that onely in the eare of the Virgin but he brought that gladde tidinges of saluation which not long after was to be spread throughout the whole world VVherefore it is not doone without the counsell of God that hee so plainely expresseth the consent betweene the olde prophesies and the present message of the comming of Christe The woord Conceauing is sufficient to confute the witlesse fancie aswell of Marcyon as of Manicheus For thereby may be easily gathered that Mary did not bring for than aiery body or Ghost but such frui as she before had conceaued in her wombe And thou shalt call his name Iesus Mat. 1. 21. rendreth the cause why this name was giuen him For that he should saue his people froÌ„ their sinnes so that in the verye name saluation is promised and the cause is shewed to what end Christ was sent of his father into the worlde As he saieth him selfe that he came not to destroy but to saue the worlde Ioh. 12. 47. Let vs also remeÌ„ber that this name was not giuen him by the will of man but by the Angell at the commaundement of God that our faith might be fastened in heauen and not vppon earth It is deryued of ithg which with the Hebrewes is saluation and from thence commeth that word which signifieth to saue Furthermore they doe but fondlye reason which endeuour to deriue it of that Hebrewe nowne iâ—ushug It appeareth that the Rabbynes did deale very malitiously in that they neuer giue him that honourable title of Christ but in euery place write Iesu or rather imagine him to haue beene some base or degenerate Iew. Therfore their writing deserueth as much credit and aucthoritie as doth the barking of a dogge That they obiect that he should be farre inferior to the dignitie of the sonne of GOD if hee shoulde haue a name common with others may also be pretended of Christe But the answere to them both is very easie For that which before was shadowed vnder the lawe is fully and wholye perfourmed in the Sonne of God or that he had the substaunce of that in him which was before but figured The other obiection is of no greater force They denie that the name of Iesu is holy and reuerent before whom euery knee Philip. 2. 9. ought to bowe vnlesse it did onely belong to the sonne of God Paule dooth not attribute vnto him a magicall name in whose sillables the maiestie were included but his wordes were to this purpose as if he should haue said great power was giuen vnto Christ of his father vnder the which al the worlde should bowe Therefore let vs bid such faigned inuentions farewell and let vs know that the name of Iesu was giuen vnto Christ that the faythfull might learne to seeke in him that which beefore was shadowed vnder the law 32. Hee shall be great The Angell sayde the same of Iohn Baptist whom yet hee would not make equall with Christ. But the Baptist was great in his order And presently after he declareth that the greatnes of Christ extolled him farre aboue all creatures For this hath he alone proper and peculyar to him selfe that he should be called the sonne of God as the Apostle proueth Heb. 1. 5. I graunt that sometimes in
that there are but fewe that fall not into one of these 2. vices for some pleasing them selues to much aboue measure doe maliciously despise the giftes of God in their brethren that they alone might be aloft And there are others which doe so superstitiously extoll men as if they should make idols of them for them to worship Heereof it came that they leauing Christe as it were in the lower rowme did geue the chiefest seat vnto Marie Contrariwise Elizabeth in praising her doeth not so obscure the glorye of God but rather referreth all things to God himselfe And yet as shee acknowledgeth that God hath geuen his grace vnto her and to others shee enuieth not to geue him the highest degree and modestly sheweth that shee hath receiued more then was due to her In that she calleth Marie the mother of her Lord there is noted the vnitie of the person in two natures as if she should haue sayde he which is begotten a mortall man in the wombe of Mary is also eternall God for it must be remembred that the simple womā doth not speake of her owne witte but shee onely vttereth those things which the holy Ghost doeth teach her And this name doth properly belong to the sonne of God manifested in the flesh vnto whome all power is geuen of the father and which was ordained the chiefe Prince of heauen and earthe by whose hand God gouerneth al things Yet he is especially the Lord of the faithfull who willingly and gladly submit themselues vnder his gouernemēt for hee is not the heade but of his owne body Therefore Paule sayeth 1. Cor. 8. 5. Although that many are called Lordes in the world yet vnto vs that is to them that are of the housholde of faith there is but one Lord. Furthermore when she amplifieth this grace of God whereof shee speaketh by the sodaine motion of the infante whiche shee bare in her wombe it is not to be doubted but that shee would declare that shee felt something supernaturall and diuine 45. Blessed is shee that beleeued Seeing that it appeareth by that whych Luke hath saide before that Elizabeth spake by the secreate direction of the spirit it is the same spirit that affirmeth that Mary is blessed because that she beleeued and in praising the faith of Mary he generally teacheth vs wherein the chiefe felicitie of men consisteth Blessed Mary which beleeued in her heart the promise of God conceiued and bare saluation to her self and to all the world This was special to her But because that we haue no drop of righteousnes life or of any good thing but as the Lord offereth the same vnto vs in his woorde there is one faith which pulleth vs from out of extreeme pouertie and miserie and maketh vs partakers of the true felicitie and there is great waight in this clause For those things shall be performed which were tolde her This is the meaning that faith geueth place to the promisses of God that they may take effecte in vs. And it is certaine that the truthe of God doeth not depend vppon the will of menne but rather that is true Rom. 3. 4. That God remaineth alwayes true althoughe all the worlde whiche is geuen to vnbeliefe and lying shoulde endeuour to weaken and hinder the same But because that vnbeleeuers are vnwoorthy to enioy the fruit of the promisses therfore the scripture teacheth that the same promisses are onely by faith made effectuall to our saluation for God offereth his benefites generally to all faith openeth her bosome to receiue the same but vnbeliefe suffereth the same to passe by that they may not once come neare vs. If Mary had ben vnbeleeuing yet that coulde not haue hindered the purpose of God but that he woulde haue perfourmed his woorke by some other meanes that he would haue liked But shee is called blessed because that by faith shee receiuing the blessing offered her made the way ready to God for the performance of his worke So againe vnbeliefe shutteth the gate against him and staieth his hand from woorking least that they should taste the comforte of saluation which disappoynt him of the glory of his power Also the relation betweene the woorde and faith is to be noted hereof we learne what it is to beleeue namely when we subscribe and consent to that which God doeth speake and doe certainly assure our selues that hee will perfourme that which he hath promised The clause From the Lorde signifieth as muche as the simple doe commonly say on the behalfe or parte of God for the promisse was brought by the Aungell but it came from GOD alone whereby wee gather that whether GOD vseth the ministerie of Aungelles or of menne yet his will is that there shall no lesse reuerence be geuen to his woorde then if he him selfe openly should appeare from heauen   Luke 1. Matthew Marke 46. Then Marie sayde my soule magnifieth the Lorde 47. And my spirite reioyceth in God my sauioure 48. For hee hathe looked on the poore degree of his seruaunte For beholde from hence foorthe shall all ages call me blessed 49. Because hee that is mightye hathe done for me great things and holy is his name 50. And his mercye is from generation to generation on them that feare him Nowe doeth hee sette downe and shewe the Songe of the holye Virgine notable and woorthy to be reported whereby it plainely appeareth howe shee excelled in the gifte of the spirite And there are three partes of this Songe for Marie with a solempne thankes geuing doeth first declare the mercie of God which shee had founde in her selfe Then in general woordes she commendeth the power iudgements of God At the length shee applieth the same to this present matter where shee speaketh of the redemption promised in times past to the Church and nowe perfourmed My soule magnifieth Here Marie declareth her thankfulnes as we sayde euen now And because that the hypocrites for the most part doe set foorth the praises of God with full mouthes and no affection of the heart therefore Marie sayth that she doth praise God euen from the innermost affection of her minde And truely they doe nothing els but prophane the holy name of God which not from their heart but with tounge onely doe declare his glory Furthermore when as these wordes Soule and Spirite are diuersly taken in the scripture yet when that they come together they doe signifie two especiall faculties of the soule for the spirit is taken for the vnderstanding and the Soule for the seat of affections That wee maye the better vnderstande the minde of the holy Virgine it is to be noted that that is put heere in the second place which in order oughte to be first for that the will of man might be stirred to praise God it is necessary that the reioycinge of the spirit should go before as Iames teacheth chap. 5. 13. Is any mery lette him sing for sorow heauines do restraine the minde
and childishly trifle whiche affirme that this name of Iesu was geuen him because he shoulde be called Immanuel For Mathew doth not only snatch at one onely clause but hee comprehendeth what thing so euer was heauenly and diuine in the conception of Christe to that purpose also appertaineth that note of vniuersalitie Now lette vs see howe aptly this prophesie of Isaias is cited thē place is sufficiently knowen and muche spoken of chap. 7. 14. But the Iewes according to their woonted malice depraue the same althoughe that they therein shew no lesse blinde and foolish then a wicked hatred of Christ and of the truthe And many of their Rabbines were growen to that impudencie that they expounded the same of king Ezechias who was at that time borne and was about 15. yeare olde I pray you what maner of libertie of lying is this that they will rather ouerthrowe the order of nature and hide a yong manne againe in his mothers wombe that he mighte be borne at 16. yeares of age then they will admitte the truthe to come to light But these ennemies of Christ are woorthy to be stricken of God with the spirite of giddinesse and astonishment that they might so be besotted Others fain vnto themselues some vnknowen sonne of king Achaz whome the Prophete foretolde that shoulde bee borne But I demaunde by what right he was called Immanuel and howe the earth was subiecte to his gouernment who as a priuate man ended his life without honour for shortly after the same Prophet appoynteth that same childe who so euer he was Lorde of the earthe and they as foolishly doe bable which will that this shoulde be spoken of the Prophet his sonne and truely the Christian wryters were in this matter very grossely deceiued in drawing that prophesie whiche foloweth in the next chapter to Christ. The Prophet there sayeth that by a vision he was commaunded to keepe companie with his wife and the Sonne which he had begotten had this name geuen him by God Make haste and spoyle for in that place is onely noted the vehemencie of the warre which was at hande with horrible destruction wherby it may easily be gathered that these matters were altogether diuers Therefore let vs seeke the righte sense of this place when that at the besieging of the citie of Ierusalem kinge Achaz was afraide naye hee was almoste dismayde with feare a Prophet was sente vnto hym who shoulde promisse that GOD woulde bee the keeper of the Citie But seeinge a simple promisse did not comforte hys confused minde the Prophette was commaunded to geue him what signe so euer hee shoulde aske either in heauen or in earthe VVhen as that wicked hypocrite coueringe his infidelitie refused a signe the Prophette vrged him more hardlye and at the lengthe sayd Yet God shall geue vnto you a signe for beholde the Virgine shall conceiue and bear a sonne c. we interprete this to be spoken of Christ in this manner All you the posteritie of Dauid you endeuour as much as in you lieth to blotte out and abolish the fauour promised vnto you for the Prophet expresly nameth the house of Dauid in reproche yet your vnfaithfulnesse shall neuer bring to passe but that the truth of God shall haue the vpper hand God promiseth that this citie shall be safe and free from the ennemies But if his worde be not sufficient he is ready to geue you a token of assurance at your pleasure you exclude bothe the graces you driue them frō you yet God wil stand fast in the assurance of his couenaunt for the promised redeemer shall come in whome God will perfectly present himselfe vnto his people The Iewes obiect that Isaias shoulde haue done foolishly and absurdly if he shoulde haue geuen to those men in that age such a signe as should be shewed eight hundred yeres after or there about And heere they very proudly lift vp thēselues because that this obiection was let slippe and buried either through the vnskilfulnesse or the carelesnesse of the Christians But the answere seemeth not hard to me if we obserue that the couenaunt of adoption was geuen vnto the Iewes whereof all the rest of God his benefites shoulde depend Therfore there was a general promise wherby God had chosen the children of Abraham as a people for himselfe vpon the which couenant all the special promisses had their ground Againe the Messias was the foundation of this couenant Now we perceiue that the cause of the deliueraunce of this citie was for that it was the sanctuarie of God and that the redemer was to come out from thence This respect being taken away Ierusalem should haue pearished a 100. times Now let the godly readers consider seeing that the king had openly reiected the signe offered him from God was it not conuenient for the Prophet to goe to the Messias as if he shuld haue sayd Although this age is vnworthy of that deliuerance which I promised from the Lord yet God being mindefull of his couenant shal deliuer this citie from the enemies That he might therefore shewe them no particular signe to testifie his fauour this one ought to be enough more then enough that the Messias should come of the stock of Dauid And it is to be noted that the Prophet calleth the vnbeleuers to the general couenant to be a maner of reproofe because that they did admit no particular signe Now it is sufficiently proued as I thinke that when as the gate was shut against al myracles it was high time for the Prophet to repaire to Christe that the vnbeleeuers might know that there was no other cause of their deliuerance then the couenant which was made with the fathers And by this wonderfull maner of teaching it was the wil of God to testifie to all ages that he therfore continually was so merciful to the childrē of Abraham because he had made a free couenant with them in Christ and not for any of their deserts But the Iewes with an other cauil endeuour to shift away this our iudgemēt because that presently it foloweth in the text of the Prophet Afore the childe shall haue knowledge to eschew the euil and to chuse the good the land shal be forsaken of 2. kings c. Heereof they gather that the birth of the childe is promised which shoulde not be long delaied otherwise that should not agree which is spoken of the change of the kingdoms so hard at hand which the Prophet declared should be before the infant had passed the one halfe of his age I answer when as Isaias had brought him as a signe which should be the author of saluation and saide that an infant should be borne which shoulde be the true Immanuel or that I may vse Paules worde God manifested in the flesh 1. Tim. 3. 16. He then generally speaketh of all the infants of that age for the which matter there is a strong reason at hand For hauing first spoken of the generall
not the shepheards and that they neuerthelesse seeke their saluatioÌ„ from Christ and that they submit themselues vnder the gouernment of him being yet but an infant there ought no signe be it neuer so contemptible darken his glory with vs but at the least that wee might humbly worship him sith that he is ascended into heauen sitteth at the right hand of the father 13. And strâ—ght way there was a multitude Although that in one Angel there was giuen a shew of Gods gloryâ— yet GOD would that his sonne should be more royally adorned and that aswell for the confirming of vs as of the shepheardes The credit of two or three witnesses is sufficient amongst men to take away a doubt but the heauenly host with one consent and with one voyce giue testimonie to the sonne of God Then what a peruersnesse were it not to credit the generall testimonie of the Angelles whereby our saluation in Christ is witnessed whereby we gather how detestable this incredulitie is vnto God which disturbeth this sweete harmonie both of heauen and earth Againe we are to be condemned of more then beastly blockishnes if this song which the Angels with one consent haue song that they in wordes might beginne to vs doe not kindle in vs a fayth and an endeuour to praise God Adde this also that the Lord would by this example of heauenly melody coÌ„mend vnto vs the vnitie of faith and exhorte vs with one consent to sing his praises vpon the earth 14. Glâ—ry in the hyghest The Angels begin with thanks giuing or with the praises of God because that the scripture euery wher teacheth vs that we are redeemed froÌ„ death to this end that aswell in tongue as in works we might testifie our thankfulnes to God Let vs therefore remeÌ„ber that this is the finall cause wherfore God reconciled vs to himselfe by his only begotteÌ„ sonne that the riches of his grace great mercie being made knowne his name might be glorified And at this day how much euery one of vs is strengthened through the knowledge of grace to set forth the glory of God so much hath he profited in the faith of Christ yea as oft as mention is made of our saluation we must know that there is as it were a signe giuen vs to stirre vs vp to giuing of thankes and prayses vnto God In earth peace This is the more vsuall reading that then the third clause may follow towardes men goodwill And although for the sum of the matter there is no great difference which of the two thou readest Yet the other interpretatioÌ„ seemeth to agree better because it is not to be douted but that these two clauses agree together Glory to God on high and in earth peace but except thou opposest men vnto god it cannot be a ful Antithesis Peraduenture this preposition En deceaued the interpreters because that the sense of the words was darke to say peace to be in men But seeing that in many places of the scripture this prepositioÌ„ is superfluous there is no cause why it should hinder Vs. Yet if any hall rather place it in the latter clause the same sense shall still remaine as I will presently declare Now it is to be seene what the Angels meane by this word peace certenly they speak not of the outward peace which men maintaine betweene theÌ„selues but he saieth that the earth is appeased when men are reconciled to God are quiet within in their minds We know that we are borne the children of wrath and by nature that wee are enemies to God so that it is then necessary that we should be vexed with horrible disquietnes so long as we finde God offended with vs therefore a short and an euident definition of peace is to bee gathered of the contraries that is of the wrath of GOD and the terrour of death and so there is a dubble relation to be had the one to God the other to men because that we haue then peace with God and he blotting out our guiltines not imputing our sinnes beginneth to be mercifull vnto vs and we resting in his fatherly loue do call vpon him with a sure faith without feare we reioyce in that saluation promised vs. And although that in Iob 7. 1. the life of man vpon earth is called a continual warfare and the thing it self declareth that there is nothing more troublesome then our estate while we remaine here in the world yet the Aungelles expressly place peace on the earth that wee might know that no troubles can hinder vs but that we enioying the grace of Christ might haue setled quiet minds therfore let vs remeÌ„ber that there is a seat of peace placed eueÌ„ in the mids of the stormes of teÌ„ptations amongst diuers dangers amongst violeÌ„t teÌ„pests in the middest of battels feares least our faith being driuen back with any of these engines should wauer or waxe faint Good will I know not how it came to passe that it was put in the genetiue case certeinlye the coÌ„mon translation which hath vnto men of goodwil ought not onely to be forsaken as adulterous but because it corrupteth the whole sense Yet many are deceaued also which reading it in the nominatiue case good will doe referre the same to men as if it were an exhortation to them to embrace the grace of Christ. I graunt that it is no otherwise confirmed then as God offereth his peace vnto vs except that we receiue the same But seeing that Eudokia is taken in euery place in the scriptures for that which the Hebrewes call 〈◊〉 the old interpreter translated it Beneplacitum This place is very yl expounded of the accepting of grace But that which the Angels speak of doth rather shew the fountaine of peace that we might know that it is a free gift to flow out of the meeremercy of god If you please to read it Good will in men it shal not be amisse in respect of the sense for in this maner of speach the cause of the peace shal also be noted that is that God freely accepteth men into his fauour with whoÌ„ he before had warliâ— or deadly discord If thou wilt read peace of goodwil for willing I wil not be against this exposition yet that is the plainest to haue Eudokian put appositiuely that we might know from wheÌ„ce peace commeth to vs. Matthew Marke Luke 2.   15. And it came to passe when the Angelles were gone awaye from them into heauen that the Shepheardes said one to another let vs go then vnto Bethlehem and see this thing that is come to passe which the Lord hath shewed vnto vs. 16. So they came with hast and founde both Mary and Ioseph and the babe layd in the cratch 17. And when they had seene it they published abroad the thing which was tolde them of that childe 18. And all that hearde it wondred at the thinges which were tolde them of the Shepheards 19. But
mary kept all these sayinges and pondred them in her heart 20. And the Shepheardes returned glorifiing and praising God for all that they had heard and seene as it was spoken vnto them 21. And when the eight dayes were accomplished that they should circumcise the child his name was then called Iesus which was so named of the Angel before he was conceaued in the wombe 15. After the Angelles were gone away Here is the obedience of the Shepheardes described vnto vs for when the Lord had appoynted them as witnesses of his sonne to all the world hee effectually spake to them by the Angelles least that should be forgotten which was tolde them It was not plainely and by worde commaunded them that they shoulde come to Bethlehem but because that they sufficiently vnderstoode that the counsell of God was so they make haste to Christe as at this daye when we know that Christe is shewed vnto vs to this ende that our heartes by faith might come vnto him our loytering cannot bee excused And Luke doth not in vaine declare that the Shepheards tooke counsell of their iourney assoone as the Angels were departed least we suffer as many vse the word of God to vanish away with the sound but that it may take liuely rootes in vs and thereby that it may bring foorth his fruite when it hath ceased to sound in our eares Furthermore it is to be noted that the Shepheardes doe mutually exhort one an other for it is not sufficient for euery one of them to looke to themselues excepte that also there be vsed mutuall exhortations Luke amplifieth the praise of their obedience when he saith that they made haste euen as a proÌ„ptnesse of fayth is also required of vs. VVhich the Lord hath shewed vnto vs. Very skilfully and rightly doe they ascribe that to God which they heard not but from the Angel for whome they acknowledge as the minister of God they also thinke worthy of that auctoritie as if he had put on the person of the Lord. Therefore for this cause doth the Lord call vs back often vnto himselfe least the maiestie of his word should become of no estimation in the sight of men Againe wee see here that they accompt it to bee an offence in them to neglecte that treasure shewed them of the Lorde for of that knowledge reuealed to them they argue that they must go to Bathlehem that they may see And so it behooueth euery one of vs according to the measure of his faith and vnderstanding to be prepared to follow whether as God calleth 16. They found Mary That truely was an vnseemely sight and by that onely they might haue beene driuen from Christe for what is there more vnlikely then to beleeue that hee should be king of all the people who was not accompted worthy of a meane place among the common people and to hope for the restitution and saluation of the kingdome from him who for his want pouertie was throwen out into a stable Yet Luke writeth that none of these thinges hindred the Shepheardes but that with great admiration they praysed God namely because that the glory of God was throughly fixed in their eies and the reuerence of his word printed in their mindes that whatsoeuer they mette with either infamous or contemptible in Christ they with the height of their fayth doe easily pasâ—e ouer the same Neither is there any other cause why euery of those small offences doe either hinder or turne our faith from the right course but because that we taking small hold vpon God are easily drawne hether and thither For if this one cogitation possessed all our senses that wee haue a certaine and a faythfull witnesse from heauen it were a defence strong and stable enough against all kinde of temptations and it shoulde well enough fortifie vs against all offences 17. They published abroad the thing which was tolde them Luke commendeth the fayth of the Shepheardes in that they deliuered sincerely through their handes that which they receiued from the Lord and it is profitable that the same should be witnessed for all our sakes that they might be as second Angelles for the confirming of our fayth Againe Luke teacheth that they reported that which they had heard not without profit And it is not to be doubted but that the Lord gaue effect to their word least it should be mocked or despised For the estat of the men discredited the matter and the matter it selfe might seeme to be but fabulous But the Lorde suffereth not those thinges to bee in vaine which hee enioyneth them And although this manner of working smally pleaseth the iudgement of men that the Lordes will is that his word should bee heard of poore and meane men yet it is approoued of God himselfe and vsed partly to humble the pride of flesh and partely to prooue the obedience of the fayth but that al men meruaile and no manne mooueth his foote that hee might come to Christe hereof it may be gathered that they hearing of the power of God were amased not being striken with any earnest affection of the heart wherefore this word was not so much spread abroad for their saluation as that the ignoraunce of all the people might be inexcusable 19. Mary kept all those The diligence of Marye in considering the workes of God is proposed to vs for two causes First that wee might know that the keeping of this treasure was layde vp in her heart that that which shee had layd vp with her shee might publâ—sh the same to others in time conuenient Next that all the godly might haue an example which they might followe For if wee be wise this ought to bee the especiall trauell and the chiefe studie of our life that wee might be diligent to consider the workes of God which should buylde vp our faith Furthermore the word conserue is referred to the memorie and Symballein doth else signifie to conferre as to make vp one perfect body by gathering all thinges together which agreed amongst themselues to prooue the glory of Christe And Mary could not wisely consider the value of all thinges together but by conferring some thinges with others 20. Glorifying and praising of God This also appertaineth to the common vse of our faith that the Shepheardes might certeinely know it to be the work of god And the earnest glorifying of God which is praised in theÌ„ is a certeine secrete reproofe of our sluggishnesse or rather of vnthankfulnesse for if the swathing cloutes of Christ so much preuailed amoÌ„gst them that they could rise out of the stable and cratch euen vnto heauen howe much more effectuall ought the death and resurrection of Christ be with vs that we might be lifted vp to God For Christ was not onely lift vp from the earth that he might draw al things after him but he sitteth at the right hand of the father that we which are pilgrims in this world might with our whole hearte meditate of
whereby hee reconcileth the vnworthy to himselfe In summe the kingdome of heauen is nothing else then newnesse of lyfe wherein God restoreth vs into the hope of eternall immortalytie For we being taken out of the bondage of sinne and death he chalengeth vs vnto himselfe that wee wandring here vpon earth might now by fayth possesse that heauenly life to the Ephesians 1. 4. For although we be like to dead men yet we know that our lyfe is in safetie while that it is hidde in Christe Colloss 3. Frō hence as out of a fountaine is the exhortation to repentaunce gathered And Iohn saieth not repent and then by this meanes the kingdome of heauen shall appeare but in the first place he proposeth the grace of GOD and then hee exhorteth menne that they shoulde repent VVhereby it is euident that the mercy of God whereby he restoreth those that are lost to be the foundation of repentaunce Neither doe Matthew and Luke in any other sense reporte that he preached repentaunce for the remission of sinnes for repentaunce as some vnwisely imagine is not placed first as if it should be the cause of forgiuenesse of sinnes or that it might preuent God that hee might beginne to be mercifull vnto vs but men are cōmaunded to repent that they might receiue the reconcilyation offered them But as the free loue of GOD whereby hee imbraceth miserable men not imputing their sinnes vnto them orderly goeth before so it is to be noted that we haue forgiuenes of sinnes in Christ not that God would nourish them through his loue but that hee might heale vs from them Neyther can any man taste the grace of GOD except he hate sinne and be displeased with offēces but by the definition of repentaunce and fayth it may be fullyer knowne how vnseperably they are ioyned togeather therefore in entreating of this doctrine I am the sparer But for the better vnderstanding of this present place it is meete to obserue that the whole Gospell consisteth of two partes forgiuenesse of sinnes and repentaunce And in that Matthew noteth the first parte by the kingdome of heauen it may thereby be gathered that there was hostile dissention betweene men and God and that they were wholy banished out of the kingdome of heauen vntill that God shoulde againe receiue them into his fauour And though Iohn proposing the grace of God exhorteth menne to repentaunce yet it is to be noted that this also i◠the gift of God aswell as the enheritaunce of the kingdom of heauen For as hee freely forgiueth vs our sinnes and by his mercy delyuereth vs from the guiltinesse of eternall death so also hee repayreth vs after his owne image that we might liue to righteousnesse As he freely adopteth vs to be his sonnes so hee regenerateth vs by his spirite that our life might testifie that we doe not falsly cal him father And Christ doth no lesse quicken vs vnto righteousnesse by crucifying our old man and by extinguishing the faults of our fleshe then he doth wash away our sinnes by his bloud and appease his heauenlye father towardes vs with the sacrifice of his owne death Yet this is the summe of the Gospell that GOD embraceth vs in his Sonne our sinnes being washed awaye that wee denying our selues and our owne nature might liue holylye and godlyly and so shoulde meditate a heauenly lyfe vpon the earth 3. LV. Preaching the baptisme of repentaunce This maner of speaking dooth first generally shewe what is the right vse of the Sacramentes Then for what purpose Baptisme was instituted and what it doth containe A Sacrament therefore is not a dumbe ceremonie which sheweth I wotte not what pompe without doctrine but hath the worde of God annexed to it which giueth lyfe to the outwarde ceremonie I meane not that worde which some Exorcist muttereth with magycall whisperings but that which pronounced with clear open voyce doth auaile to the edifying of fayth For it is not simplye sayde that Iohn baptised to repentaunce as if the grace of GOD hadde beene included in the visible signe but that hee preached what the profit of baptisme was that the signe might be made effectuall by the woorde preached And this is peculyar to baptisme that it is called the seale of repentance for forgiuenesse of sinne Nowe seeing that his Baptispme hadde the same signification power and manner which ours haue If a figure bee esteemed by the trueth thereof it is false that the baptismes of Iohn and Chrste are diuerse MATH 3. The voyce of a cryer in the wildernesse Although that place of Isaias 40. 1. ought not to be restrained onely to Iohn yet hee is one of them of whom that is there spoken for after the Prophet hath spoken of the ouerthrowe of the Citie and the extreame calamitie of the people he promiseth a new restitution of the people The words were the Lord shal say againe comfort ye comfort ye my people For after the temple was ouerthrowne and the Sacrifices abolyshed the people were lead into captiuitie and their estate was almost desperat and because their eares were deaffe at the continuall calling of the Prophets the Lorde did as it were holde his peace for a time Least the godlye mindes shoulde fall downe in that sorrowfull silence the Prophet declareth that there shoulde agayne aryse newe Preachers of grace which shoulde comforte the people in the hope of saluation Suche were Zacharyah Haggai Malachy Esdras and such lyke But beecause that there is promised a restitution which shoulde bee perpetuall and not for a shorte tyme and Isaias especially respecteth the redemption which was hoped for by the comming of Christe Iohn was rightlye accounted the chiefe amongst the ministers of comforte Then it followeth in the texte of the Prophet The voyce of a cryer and that voyce is opposed to the silence for a time whereof I spake euen nowe for the Iewes were for a tyme depriued of that doctrine which they had vngodlyly contemned The name of a deserte is metaphorically put for a desolation or a deformed ruine of the people as was in the time of the banishment For there was so horryble a dissipation that it might bee compared to a deserte so the prophet amplifieth the grace of GOD as if hee shoulde haue sayde although the people was thrown farre from their countrey and was banyshed out of the company of menne yet the voyce of God shall also resounde in the deserte which shall ioyfullye comforte them that are halfe dead In this sense Ierusalem was the deserte when Iohn beganne firste to preach for in euery place all thinges were brought into a waste and horyble confusion But it behooued those grosse and foolishe men the more to be styrred vppe by beeholding this visible deserte that thereby they might the more greedilye haue receiued the promise of saluation offered vnto them in death Now wee see how truely this prophesie agreeth vnto Iohn and how properly it is applyed vnto him Prepare ye the
he came from heauen as a diuine man in whom the power of the holy spirit raigneth VVee certainly knowe him to be God manifested in the flesh but in the person of a seruaunt and in his humane nature there is also a celestial power to be considered The secoÌ„d question is why the spirite appeared in the likenesse of a Doue rather then of fire whose aunsweare dependeth of an analogie or similitude of a thing signified with the figure VVe know what the Prophet I say attributeth to Christ chap. 42. 3. A brused reede shall he not breake smoking flaxe shal hee not quenche hee shall not crie nor his voyce shal be heard For this gentlenesse of Christe wherin he louingly and gently calleth and daily biddeth sinners to the hope of saluation the holy spirite descended vppon him in likenesse of a Doue And in this signe there is a notable pledge of moste sweete comfort geuen vnto vs that we should not feare to come vnto Christe who commeth foorth vnto vs not with a fearfull power of the spirite but endued with a louing and pleasant grace He saâ—e the holy spirite Namely Iohn for it presently foloweth that the spirite descended vppon Christ. Nowe heere ariseth the thirde question how Iohn could see the spirite I answeare seeing the spirite of God is spreade in euery place and filleth the heauen and the earthe a descendinge is vnproperly attributed to it The same is to be accompted of the sight for although in it selfe it is inuisible yet it is sayde to be seene where as there is shewed some signe of his presence Iohn seeth not the essence of the spirite which falleth not vnder the sense of the eye neither did he see the power it selfe which is not coÌ„preheÌ„ded by humane sense but only by the vnderstaÌ„ding of faith but hee seeth the likenesse of a Doue vnder the which God shewed the presence of his spirite Therefore it is a Metonymicall kinde of speache wherein the name of a spirituall thing is geuen to a visible signe For as they doe folishly and preposterously vrge the letter that they mighte include the signified thing in the signe so it is to be noted that in these kindes of speaking is noted a coniunction of the thing with the signe According to this meaning the bread of the holy supper is called the bodye of Christ because it testifieth that it is truely geuen to vs for foode Yet that withall is to be remembred which I now touched there must not be imagined a descention of the thing signified that it should be soughte in the signe as thoughe it were there locally included but this one thinge ought enough and more then enough to suffice vs that the Lorde by his secrete power wil performe whatsoeuer he hath promised vs by figures Many also rather curiously then profitably doe demaund whâ—ther this Doue were a perfecte body or but a goast Though that the wordes of Luke seeme to affirme that it was not the substance of a body but only a likenesse yet least any man should therby take occasion of quarelling I leaue it as I finde it 17. A voice from heauen That voyce did sounde out of that diuision of the heauens whereof mention is made before that thereby his maiestie might the more certainly be manifest vnto him Also when Christe came openly to execute the office of a mediatour hee was sent from the father with this testimonie to vs that wee hauing this pledge of oure adoption might without feare call God himselfe our father The title of a sonne doeth truely and naturally belong to Christe alone but yet the sonne of God was shewed in oure flesh that that one which the father hath by his owne right might also obtaine the same for vs. VVherefore God bringing foorth Christ a mediator for vs with this title of sonne he declareth that he will be a father to vs all To the same purpose appertaineth the Epithyte of beloued for that wee of our selues being hated of God it is necessary that his fatherly loue should flowe vnto vs by Christ. And the best interpreter of this place is Paule to the Ephesians chap. 1. 6. when hee sayeth that we haue obtained fauour in his beloued sonne that we might be beloued of God The which is also more fully expressed in this clause In whome I am wel pleased For he doeth declare that the loue of God doeth so rest in Christ that he will powre forth himself from him vnto vs all and not to vs onely but also to the Angels themselues not that they needed a reconciliation which neuer were at discorde with God but because that they doe not perfectly adioyne vnto God but by the benefite of the head For the which cause he is also called the first borne of euery creature Col. 1. 15. And againe Paule in an other place teacheth that he came that hee might gather what things soeuer are in heauen and in earth Col 1. 20. Mathew 4. Marke 1. Luke 4. 1. Then was Iesus led aside of the spirite into the wildernes to be tempted of the deuill 2. And when he had fasted forty daies and forty nightes hee was afterward hungrie 3. Then came to hym the tempter and sayd if thou be the sonne of God coÌ„maund that these stones be made bread 4. But he answearing sayd It is wrytten man shall not liue by breade only but by euery worde that procedeth out of the mouth of God 12. And immediatly the spirite dâ—iâ—eth him into the wildernesse 13. And he was there in the wildernesse fourtye dayes and was tempted of Satan he was also with the wilde beastes and the Angels ministred vnto him 1. And Iesus ful of the holy Ghost retourned from Iordan and was led by the spirit into the wildernesse 2. And was there fourtye dayes tempted of the deuil and in those dayes hee did eate nothing but when they were ended hee was hungrie 3. Then the deuil sayd vnto him If thou be the Sonne of God commaunde this stone that it 〈◊〉 made bread 4. But Iesus answered him saying It is wrytten That manne shall not liue by breade onely but by euery woorde of God â— Then Iesus was led aside Christe went aside into the deserte for two causes First that after the fast of fortie dayes as a newe man or rather a heauenly hee mighte come foorth to execute his office Then that hee should not enter into so hard and notable an office except he were tried with reÌ„ptations as if he should so lay the foundation of his first exercise Therfore let vs know that Christ by the direction of the spirite was led from the companie of menne that the great doctour of the churche and embassadour of God should come abroade as one rather sent from heauen then taken out of some little towne and common sort of men So God vsed Moses when by his hand he would deliuer his law he tooke him into the mount Sinai and being led aside from the
sight of the people he kept him as it were in a holy sanctuarie Exod. 24. 12. It behooued Christ to be adorned with no fewer or lesse tokens of diuine grace and signes of power then Moses least the maiestie of the gospell shoulde be les then of the law for if the Lord thought that doctrine which was the minister of death woorthy of rare honour how much more honour doeth the doctrine of life deserue And if the shadowed figure of God hadde so great light then with howe perfecte brightnesse is it meete to haue his countenaunce beautified whiche appeareth in the Gospell This same was the ende of his fast for Christ abstained not from meat and drinke that hee mighte geue an instruction of temperance but that he might thereby haue the more authoritie whyle he being exempt froÌ„ the common sorte of men doeth come foorth as an Angel from heauen and not as a man from the earth For I beseeche you what maner of vertue was there in that abstinence not to eate meate whome no hunger mooued to desire the same For it is certaine and the Euangelistes doe plainly pronounce that he no otherwise bare the hunger then if hee had not bene clothed with flesh VVherefore it were a mere follye to establish a Lenten fast as they call it as an imitation of Christ. For there is no greater reason why we at this daye shoulde followe this example of Christe then had in times past the holy Prophets and other fathers vnder the lawe to imitate the fast of Moses And we knowe that this neuer came in their minde God almost for the same cause continued Eliah fasting in the mount because he was the minister that shoulde restore the lawe They faine theÌ„selues to be folowers of Christ which through the Lent do daily fast that is they so stuffe their belly at dinner that vnto supper time they easily passe the time without meat VVhat likenesse haue they with the sonne of God Greater was the sparinge of the elders but they also had no affinitie with the fast of Christ no more then the abstinence of men commeth neere to the hunger of Angels Adde also that neither Christe nor Moses did yearely keepe a solemne faste but both of them did it only once in their whole life And I woulde to God that they had onely plaide like apes with these follies But it was a wicked and a detestable scorning of Christ in that they attempted in theyr fained fasting to frame them selues after his doing It is moste vile superstition that they perswade themselues that it is a worke meritorious and to be some part of godlinesse and diuine worship But this contumely is not to be borne first against God that they obscure his notable myracle Then against Christ because they taking his glorye from him decke themselues with his spoiles Thirdly against the Gospell from the which no small credite is taken if this fast of Christ be not acknowledged to be a seale of the same God shewed a singular myracle when hee kept his sonne from the necessitie of eating and do they not in a madde boldnesse spite at God when they affecte to do the same by their owne power Christ was noted with deuine glory by this fasting And shall he be spoiled of his glory and brought in order when as all mortall menne shall make themselues his felowes This was the ende which God appoynted to Christes fast that it shoulde be a seale to the Gospell They that apply it to any other vse do they not take so much from the dignitie of the Gospell Therefore let this counterfetting cease which peruerteth the counsell of God and the whole order of his workes But of fastes in their kinde I speake not which I wish were more common amongst vs so that the same were pure for it was mete to shew for what purpose Christ fasted Also Sathan tooke occasion of hys hunger to tempte Christ as a little after shall bee shewed more at large nowe it muste bee generally seene whye God woulde haue him tempted For the woordes of Mathewe and Marke doe sounde that hee was broughte into thys combate by the determinate counsell of God which saye that hee was ledde by the spirite for thys cause into the deserte I doubte not but that God in the personne of hys Sonne woulde shewe as in a moste cleare glasse howe deadlye and importune an ennemie of mannes saluation Sathan is For whereof commeth it to passe that hee shoulde assaile Christe so sharpelye and shoulde powre oute all his forces and violence against hym at thys time whiche the Euangelistes note but because he sawe hym at the commaundemente of his father prepared for the redemption of mankinde therefore hee then resisted in the personne of Christe our saluation as hee deadly persecuteth daily the ministers of the same redemption whereof Christe was the authour But it is to bee noted wythall that the sonne of God did willinglye endure those temptations whereof it is nowe entreated and that hee striue wyth the Deuill as it were hande to hande that by his victorie he might gette vs the triumphe Therfore as ofte as Sathan assaileth vs let vs remember that his violence canne no other way be sustained and driuen backe then by opposinge thys shielde againste him as for that cause the sonne of God suffered himselfe to bee tempted that hee myghte stande betweene vs so ofte as Sathan stirreth anye exercise of temptations againste vs. Therefore when hee lâ—dde a priuate life at home wee doe not reade that hee was tempted but when hee vndertooke the office of a Redeemer then hee in the common name of hys Churche came into the combate Then if Christe was tempted as in the publike personne of all the faithfull lette vs knowe that these temptations whyche befall vnto vs are not by fortune or stirred at the pleasure of Sathan without the permission of God But that the spirite of God gouerneth these conflicts whereby oure faithe is exercised whereby is gathered a certaine hope that GOD who is the chiefe and great captaine and gouernour is not vnmindefull of vs but that hee will helpe vs in oure streightes wherein hee seeth vs ouermatched The woordes of Luke sounde somewhat otherwise That Iesus ful of the holye Ghoste retourned from Iordan in whyche woordes hee signifieth that hee was then armed with a more plentifull grace and power of the spirite that hee myghte bee the more stronge to endure suche bruntes for the spirite did not in vaine descende vppon hym in a visible shape And it is sayde before that the grace of GOD did the more shyne oute because that the cause of oure saluation so required The same Euangelist and Marke do teach that the beginning of his temptations was sooner for Sathan assaulted him forty dayes also before hys hunger but the especiall and moste notable conflictes are here declared that we may knowe that sathan being ouercome in many conflictes did more sharply inuade
where you haue not chosen mee but I haue chosen you Iohn 15. 16. In the same sence also Paul often commendeth the purpose of God in his Apostleshippe But heere do arise moe questions First why hee chose Iudas of a determinate purpose whome hee knowe to bee vnwoorthy of that honour and should become a traitour Then why God being so earnestly besoughte of his sonne suffered so faithlesse and wyeked a manne to creepe into the chiefe order of hys Churche as if he had despised Christe Thirdly whye hee woulde that the first fruites of hys Churche shoulde be polluted with so vile a reproache Fourthlye whye Christ wittingly and willingly preferred Iudas before honest and faithfull ministers The first Obiection is thus aunsweared It was the will of the Lorde purposely to meete with such offences that should fal out least we shoulde be troubled beyonde measure so oft as wee see false teachers occupie a place in the churche Or that of professours of the gospell there become Apostates And also in the person of one manne he gaue an example of a horrible defection least they that are placed in higher estate of dignitie shoulde flatter themselues too much Yet lette vs not saye that Christ suffered the repulse VVhen the father in woonderful councel adioyned one deuill to eleuen Angelles yet hee so gouerned the falling out of the matter that his falling awaye shoulde confirme the Faithe of the Churche rather then shake the same Thys same aunsweare may be geuen to the thirde question In the first beginnings it was speedely shewed what the estate of the Churche shoulde be least the weake shoulde waxe faint at the fall of any of the reprobate for it is vnmeete that the stabilitie of the Gospell shoulde depende vppon menne As concerning the last Obiection Christe did not preferre Iudas before the holy and the godly disciples but he lifted him vppe on high from whence he was to fall because he woulde he shoulde be a spectacle to all men and an instruction to all ages that no man shoulde abuse the honour geuen him of God then the pillers falling that they that seeme to be of the common sort of the faithfull might remaine stedfast LVKE 13. VVhich also he called Apostles This may be expounded two wayes Either that he after consecrating them into their office gaue thys name vnto them Either that he gaue them thys title in hope of the dignitie to come that they mighte knowe to what purpose they were separate from the common sort for what vse they were ordained VVhich latter exposition doeth agree with the woordes of Marke for hee sayth that Christ did this that they should be with him and that he might send them to preache Therefore his will was that they should be hys companions vppon whome he would after lay a greater charge for when hee sayeth that they should be with him and that he would send them foorth to preach he doeth not appoynt that they should be both in one moment of time as I haue sayde before MAR 16. And 〈◊〉 named Symon Peter Although it behoueth al christians to be liuing stones of the spiritual tēple yet christ for the mesure of grace which he wold bestow vpō Simō gaue him a peculiar name neither doth his shamefull infirmitie in denying the Lord hinder this for with this title his inuincible power and constancie which continued euen to death is set foorth Yet the Papistes are to be laughed at which thereof gather that the church was grounded vpon him as shal be shewed more at large in the 16. chapter of Mathewe Christ called the sonnes of Zebedeus the sonnes of thunder for that he would geue them a soūding voyce wherwith they shoulde thunder throughout all the worlde And the thunder out of the mouth of Iohn is heard to this day and it is not to be doubted but that his brother shoke the earthe while hee liued But the woorde is corrupte for the perfecte pronounciation shouldee be BENAE Reges or Ragas But it is not vnknowen howe easily woordes are chaunged when they are translated into an other tounge Mathew 5. Marke Luke 6. 1. And when he saw the multitude hee went vp into a mountaine and when he was set his disciples came to him 2. And he opened his mouthe and taught them saying 3. Blessed are the poore in spirite for theirs is the kingdom of heauen 4. Blessed are they that mourne for they shal be comforted 5. Blessed are the meeke for they shall inherite the earth 6. Blessed are they which hunger thirst for righteousnesse for they shall be filled 7. Blessed are the merciful for they shall obtaine mercy 8. Blessed are the pure in heart for they shall see God 9. Blessed are the peacemakers for they shal be called the children of God 10. Blessed are they which suffer persecution for righteousnesse sake for theirs is the kingdome of heauen 11. Blessed are you when men reuile you and persecute you and say all maner of euill against you for my sake falsly 12. Reioyce I say and be glad for great is your rewarde in heauen for so persecuted they the Prophets whiche were before you  20. And hee lifted vp his eyes vpon his disciples sayd Blessed be ye poore for yours is the kingdome of heauen 21. Blessed are yee that hunger nowe for ye shall be satisfied Blessed are ye that wepe now for yee shal laugh 22. Blessed are yee when menne hate you and when they separate you and reuile you and put out your name as euill for the sonne of mans sake 23. Reioyce you in that day and bee glad for beholde youre rewarde it greate in heauen for after this maner their fathers did to the Prophets 24. But woe be to you that are riche for yee haue receiued your consolation 25. VVoe be to you that are full for yee shall hunger VVoe be to you that nowe laugh for yee shall waile and weepe 26. VVoe be to you when al men speake well of you for so did their fathers to the false Prophets MAT. 1. He went vp into a mountaine They that say that this is another sermon of Christes and not that which is set down in the 6. chap. of Luke are drawen with too light and friuolous an argument for that Mathew sayeth that Christ spake in the mountaine to his disciples and that Luke seemeth to note that he spake vnto them in a plaine place For they doe very preposterously read the wordes of Luke adioyning them together that Christ came downe into a plaine place and that he lifting vppe hys eyes vpon his disciples spake thus For it was the purpose of both the Euangelistes to gather together into one place the principall poynts of the doctrine of Christe which did belong to the rule of godly and holy life Therfore though Luke had first made mention of a plaine place yet hee doeth not in a continuall course prosecute the same hystorie but from myracles
and pure frō all prophane follies and corruptions and to be filled with spirituall grace which maye edifie and with his sauour maye perfume all that shall heare it If this exposition stande then the last clause must be vnderstode of mutual peace which is nourished with that salte Yet because it is more probable that this latter sentence doeth depende of the former speache Christ seemeth to me to exhort his disciples to preserue the force and strengthe of theyr faith which may also helpe others As if he shoulde haue sayde you must doe your diligence that you be not onely seasoned within but also that you may season others yet because salte doeth bite with hys sharpnesse he therefore doeth presently admonish that the seasoning shoulde so be tempered that peace may yet remaine safe MATH 14. You are the lighte of the worlde Thoughe wee be all children of the light after that we be lightened with faith and are commanded to beare burning lightes in oure handes least wee wander in darkenesse and also to shewe the waye of life to others yet because the preaching of the Gospell was committed to the Apostles aboue all others at this day commaunded to the pastours of the Church therefore Christ geueth thys title peculiarely to them as if he shoulde haue sayd that they were on thys condition placed in suche a degree that they mighte geue lighte as from an highe to all others After hee addeth two similitudes A towne sette vppon a hill cannot be hidde neither is it vse to hide a candle when it is lighted By which woordes he woulde signifie that they should so liue as if they were sette oute to be looked vppon of all menne And certainly the higher a manne is placed the greater hurte he doeth by hys euill example if he behaue himselfe peruersly Therefore Christe willed hys Apostles to bende themselues the more to godly and holy life then any meane men of the common sorte because that all mennes eyes were sette vppon them as vppon lanternes neither are they by any meanes to be borne wyth except that godlinesse and integritie of life doe answeare to the doctrine whereof they are ministers The applying of this similitude by Marke and Luke seemeth to be vnlike for there Christe generally admonisheth them diligently to take heede least any manne beinge in darkenesse shoulde nourish vppe himselfe in a libertye of sinning for that which is hidde for a season shall at lengthe bee reuealed And thys is the meaning excepte that Christ rehearsed both these sentences abruptly not depending of the text MATH 16. Let your light so shine before menne After that he had taught his disciples that they are so placed that their vices as well as their vertues are seene farre off either for good or for euill example nowe he commādeth them so to frame their life that they may mooue all men to glorifie God Let men sayeth he see your good woorkes For as Paul witnesseth the faithfull doe prouide for good things not only before God but also before men For that he doeth after commaunde them in secrete and priuily to doe their good woorkes is only spoken to reprooue their ambition But now he commendeth to them a farre other end that is the glory of God alone Furthermore if the glory of good workes cannot be rightly attributed to God except they be acknowledged as receiued frō hym and he accounted as the only authour of them Heereby it appeareth that without open and grosse contempte of God freewil cannot be exalted as if that good workes either in parte or in whole sprang out of the power of man Againe it is to be noted howe louingly God dealeth with vs in calling good woorkes ours whereof by right he shoulde ascribe the whole praise vnto himselfe Mathewe 5. 17. Thinke not that I am come to destroy the lawe or the Prophets I am not come to destroy them but to fulfill them 18. For truely I saye vnto you Till heauen and earth pearish one iote or one title of the Lawe shall not scape till all things be fulfilled 19. VVhosoeuer therfore shall breake one of these least commaundements and teache men so he shall be called the least in the kingdome of heauen but whosoeuer shall obserue and teache them the same shall be called great in the kingdome of heauen Marke Luke 16. 17. Nowe it is more easie that heauen and earth shoulde passe awaye then that one title of the lawe shoulde fall 17. Thinke not Though Christ was of that perfection of life that he might rightly say that he came to fulfill the law yet he doth not here entreat of life but of doctrine Because that he did proclaime that the kingdome of God was come and did stirre vppe the mindes of menne wyth an vnwoonted hope and did also receiue his disciples by baptisme It is probable that the mindes of many doubted and diligently sought to what purpose that newnesse tended Nowe Christ declareth that his doctrine is so farre from any dissenting with the lawe so that it agreeth very well with the lawe and the Prophets and not so onely but it bringeth a full perfection to the same And it seemeth that he was especially led by two causes to testifie this consent of the law and the Gospel Assone as there springs out any newe kinde of teaching the common people take it as if there shoulde be an alteration of all things And the preaching of the gospell was in that order as I sayde euen nowe that made them hope that the Churche shoulde bee altered into an other estate then it was before they did therefore thinke that the olde and vsuall kinde of gouernment was abolished VVhich opinion had bene very hurtfull many wayes for the godly woorshippers of God woulde neuer haue embraced the Gospell if it had beene a defection from the lawe and the light and troublesome spirites would assay by taking suche an occasion greedily to ouerthrowe the state of religion for we knowe howe ouerthwartly rashnesse lifts vp it selfe in new things Furthermore Christe sawe very manye of the Iewes which thoughe they professed that they beleeued the lawe yet they were altogether prophane and degenerate for the estate of thinges amongest that people were so decaied and all thinges were filled wyth suche corruptions so that through either slouthe or malice the Priestes hadde quenched the pure lighte of doctrine so that there remayned no greate reuerence of the lawe If that there hadde beene brought a newe kinde of doctrine that shoulde haue discredited the lawe and the Prophetes then religion hadde beene miserably shaken This seemeth to be the first cause why Christe denied that hee came to destroye the lawe as it may be easily gathered oute of the texte For to confirme the same he presently addeth that it cannot be that one iote or title of the lawe shuld passe vnfilled and hee accurseth those teachers that doe not labour faithfully in mainteining the authoritie of the same And
the seconde cause was that hee might take away the vile reproche whiche the rude and ignoraunt woulde charge him with For it appeareth that the Scribes charged hys doctrine wyth this faulte in so muche as he presently inueigheth against them VVee must consider this purpose of Christe that he so calleth and exhorteth the Iewes to receiue the Gospell that yet hee keepeth them vnder obedience of the lawe then hee mightily refelleth those vnwoorthye reproches and cauilles wherewith the ennemies sought to bringe his preaching into slaunder and suspition For if anye minde to restore thinges confused into a better estate hee muste alwayes vse this wisedome and moderation that the people maye knowe that the eternall woorde of God is touched thereby and that there is no newe thing thrust in whych derogateth any thing from the scripture least any suspition of repugnancie shoulde weaken the faith of the godly and leaste that rashe vnaduised menne shoulde become insolent vnder pretence of holinesse Lastly that the prophane contempte of the woorde of God maye be staied and that religion be not brought into no reputation amongst the vnlearned And this defence of Christe wherewith hee excuseth his doctrine oughte to comforte vs if we at this day suffer the like reproaches The same faulte was also obiected against Paule that hee was an Apostate from the lawe of God wherefore it is no maruell if the Papistes out of the same mould doe coyne the like againste vs. And by the example of Christe it is meete to auoide slaunderous reportes yet so that the truthe may be freely professed though it be subiecte to many vniust reproches I came not to destroy God hadde promised a newe couenaunt at the comming of Christe but hee sheweth also that it shall not be diuers from the firste but that thys rather was the ende that the league whiche he hadde made with his people from the beginning might be sanctified for euer I will wryte sayeth hee my lawes in their heartes and I will forgette their sinnes By these woordes hee is so farre from departing from the former couenaunt that hee rather affirmeth that it shall then be established and confirmed when â—s the newe shall come in place And that was the meaning of the wordes of Christe when hee sayde that he came to fulfill the lawe For hee fulfilled it truelye quickeninge the deade letter with his spirite then hee in deede perfourmed that whyche before was shewed onelye vnder figures So that the cursse beinge abrogate the subiection is taken awaye and a libertye purchased for the faithfull and nothynge is derogated from the doctrine of the lawe but onelye expoundeth the minde of the lawe geuer as appeareth Galathians the thirde and the fourthe Chapiters Therefore as concernynge the doctrine wee maye not imagine anye abrogation of the Lawe by the comminge of Christe For sithe it is an euerlasting rule of a godly and a holy life it must be vnchangeable as the iustice of God is one and the same whiche is therein comprehended As concerning the Ceremonies thoughe they maye be accounted as a certaine addition to the same yet the onely vse of them was abrogate but the signification was the more approoued So that the commyng of Christ did not derogate anye thing from the ceremonies but rather the truth of the shadowes being shewen foorth doeth obtaine the more assured credite vnto them while wee beholding the perfecte effecte doe acknowledge that they are not vaine nor vnprofitable Therefore lette vs learne to keepe this sacred knotte of the lawe and the gospel inuiolable which many do wickedly dissolue And it doeth much auaile to the establishing of the truth of the gospell while wee heare that it is nothing else but the fulfilling of the law so that in a mutuall consent they shewe that God is the authour of them both 18. Till heauen and earth pearish Luke vseth other woordes but the same sense It is more easie for heauen and earth to passe away then that one title of the lawe shoulde fall For it was the will of Christ to teach in both places that there is nothing so sure in the whole frame of the worlde as is the certaine truth of the lawe and that in euery poynte of the same Some doe verye subtillye play with the woorde vntill as if that the passing of heauen and earth which shall be in the last daye of iudgement shoulde putte an ende to the lawe and the Prophets And truely as the tongues shall then cease and prophesies be abolished so I thincke that the wrytten lawe wyth the exposition shall cease But because I thinke that Christe spake more simply I will not feede the readers eares with suche deuices Therefore lette it suffice vs to vnderstande this that heauen shoulde fall and the whole frame of the worlde shoulde come together rather then the certaintie of the lawe shoulde wauer But what is the meaninge of this all thinges of the lawe shall be perfourmed euen to the least title For we see how farre menne are from the perfecte fulfilling of the lawe euen they that are regenerate with Gods spirite I aunsweare this fulfilling is not referred to the life of menne but to the perfecte truthe of the doctrine as if hee shoulde say there is nothing inconstante in the lawe and nothyng putte rashly in the same Therefore it cannot bee that one letter of the same should vanish away 19. VVhosoeuer therefore shall breake Heere Christe speaketh namelye of the preceptes of life or of the ten woordes according to which prescript order it becommeth all the children of God to frame their liues Therefore he pronounceth them to be false and peruerse teachers which keepe not their disciples vnder obedience of the lawe and that they are vnwoorthy to haue a place in the Churche whiche diminish the authoritie of the lawe in the least parte of the same and that they are good and faithfull ministers of God whiche teache the obseruation of the lawe as well in example of life as in woordes Also hee calleth them the leaste commaundements of the lawe according to the sense and iudgement of men for thoughe there is not like waight in all the commaundementes but while they be compared betweene themselues some are lesse then other yet may we nothing soner esteme and account that as little wherof the heauenly lawgeuer hath voutchsaued to geue a commaundemente For what sacriledge were it contemptuously to receiue that which commeth out of his mouth For by this meanes his maiestie shuld haue bene abased wherefore whereas Christ calleth them the least preceptes is a kinde of yeelding to our vnderstanding VVhen hee sayeth he shall be called least is an allusion to that was sayde before of the commaundementes but the meaning is euidente they that bring the doctrine of the law into conteÌ„pt yea though it be but in one sillable shal be reiected as the woorst sort of men The kingdome of heauen is taken for the renouation of the
Church or the second state of the Church as it then began to arise by the preaching of the Gospell So in Luke 7. 28. Christ accounteth him that is least in the kingdome of GOD greater then Iohn the reason of the speache is because God restoring the world by the hand of his sonne framed his kingdome perfectly Therefore Christe will not that any teachers be admitted into his churche after the same be renewed but suche as are faithfull interpreaters of the lawe and wil endeuour to keepe the doctrine of the same sounde But it is demaunded whether the ceremonies were accounted amongst the commandements of God which are not required now to be obserued I answere the purpose and the end of the lawgeuer is to be considered For God commaunded the ceremonies that the outwarde vse of them mighte be temporall and the signification eternall hee breaketh not the ceremonies that holdeth the effecte of them and omitteth the shadowe Nowe sith Christe banisheth them out of his kingdome which accustome menne to the contempte of his lawe their beastlinesse is monstrous that are not ashamed wyth sacrilegious indulgence to remit that which God doth so seuerely require and vnder pretence of a veniall sinne to beat downe the righteousnesse of the law Againe that title is to be noted which he geueth to good and holy teachers that is to such as exhort men not only in words but especially in example of life to keepe the lawe Matth. 5. Marke Luke 20. For I saye vnto you excepte your ryghteousnesse exceede the righteousnesse of the Scribes Pharises yee shall not enter into the kingdome of heauen 21. Yee haue heard that it was sayde to them of the old time Thou shalt not kill for whosoeuer killeth shal be culpable of iudgment 22. But I saye vnto you whosoeuer is angrye with his brother vnaduisedlye shall be culpable of iudgement And whosoeuer saith to his brother Racha shal be worthy to be punished by the councel and whosoeuer shall say Foole shal be worthy to be punished with hell fire   20. Except your righteousnes exceede He reprehendeth the Scribes which endeuoured to charge the doctrine of the Gospell as though it were the ouerthrow of the law Hee disputeth not this matter but onely dooth shewe briefly that they haue nothing lesse in their mindes then the zeale of the lawe as if he should haue sayde they pretend that they hate mee because they woulde not breake the lawe but it appeareth by their lyfe how coldly they esteeme the law nay how securely they scorne at God while that with a painted and faigned righteousnesse they beare vp theÌ„selues amongst men This is the iudgement of most of the interpreters But see if hee doe not rather reproue the corrupt kind of teaching which the Scribes and Pharises vsed in teaching the people For when as they restrayned the lawe of GOD onely to outward dueties they framed their disciples as Apes to hypocrisie And I speake not against it that they lyued as wickedly nay worse then they taught Therefore I do willingly ioyne theyr glory of false righteousnesse with their wicked docctrine yet it dooth easily appeare by those wordes that followe what it is that Christ doth especially inueigh against in this sentence where as he purging the lawe from their wicked commentes doth restore the same to his former puritie In summe that which was wickedly obiected as we haue sayde against him he forcibly returneth backe vpon themselues Behold said he how perfect and apt interpreters of the lawe they are for they doe frame a righteousnesse which shall shutte the gate of heauen against the followers of it It must be remembred that we said otherwhere that for the amplifying of the matter the Pharises are ioyned to the Scribes because that secte had got the reporte of holynes to themselues before all others Though they are deceyued that thinke they are so called of a separation as menne separate from the common sorte of men they challenged a degree proper to themselues For they were called Pherusâ—im that is interpreters because that they not contente with the simple letter professed that they hadde the kaye to gather the secrete vnderstanding whereof their greate heape of mixed inuentions sprange when as they drawing the maistership to themselues with a wicked pleasure and like boldnes they durst intrude their own inuentions in steede of the scripture 21. You haue heard what was sayde This sentence and others following doth agree with that that goeth before For Christ dooth more at large shew in their kindes how ouerthwartly they doe wrest the law so that their righteousnes is nothing els but drosse But they are deceiued that thought that this was the reformation of the law and that Christe extolled his disciples into a higher degree of perfection then Moses euer could bring his grosse and carnall people vnto which was hardly fitte to learne the first elementes So went the opinion the beginning of righteousnes was in tymes paste delyuered in the lawe but that the perfection is taught in the Gospell But Christe meant nothing lesse then to chaunge or alter anye thing in the commaundementes For God hath therein once established a perfecte rule of lyfe whereof he will neuer repent But beecause that the lawe was corrupted with adulterous commentes and was wrested into a prophane sense Christ delyuereth the same from such corruptions and sheweth the right vnderstanding of it from the whiche the Iewes were fallen away And the doctrine of the law doth not onely beginne but also perfourmeth an vpright lyfe as maye be gathered out of this one Chapter in that it requireth a perfect loue of God and our neighbour so that he that is endued with such a loue wanteth nothing of the chiefe perfection Therefore the law by the commaundements of good lyfe leadeth men to the marke of righteousnesse Therefore Paule accounteth it weake not in respect of it selfe but in respect of our flesh For if the lawe did onelye giue an entraunce to true and perfect righteousnesse then was Moses protestation in vaine I take heauen and earth to recorde this day against you that I haue sette before thee the waye of lyfe death Againe now O Israel what doth the Lord thy God require of thee but that thou shouldest wholly cleaue vnto him This promise were also in vaine and to no purpose hee that doth these thinges shall liue in them And it euidentlye appeareth out of other places of scripture that Christ meant not to alter any thing in the commaundementes For he commaundeth them that woulde through their good workes enter into lyfe to obserue nothing but the commaundements of the lawe and neyther hee nor his Apostles doe giue anye other preceptes of godly and holy lyfe And truely they doe great iniurie to God the aucthour of the law which imagine that hee did onelye frame the eyes handes and feete to a feigned shewe of good workes and that onely the
but also the blinde burning lustes of the hearte Therefore Paule placeth chastitie in the body and the spirit 1. Cor. 7. 34. But Christ thought it sufficient to confute that grosse opinioÌ„ which had taken place because that they did thinke that they should auoyd nothing but outward adulterie Notwithstanding because the eyes for the moste parte procure the mindes to such filthy deuises and lust entreth as it were by these dores Christ vseth this manner of speach when as he would condemne concupiscence and that may easily be gathered by that word lust whereby we are also taught that not they onely are to be accounted adulterers which conceaue whoredome in their mindes with full consente but they also that admitte any prickes or motions of the same VVherefore the hypocrisie of the Papistes is too grosse and carelesse which deny concupisceÌ„ce to be sinne vntil the whole hart do yeeld consent But it is not to be merueiled at that they lessen sinne as they doe when as it behoueth them to be dul and slow in accounting of their sinnes which ascribe righteousnes to the desertes of their works 29. If thine eye Because in the weakenesse and imbecilitie of fleshe Christe might seeme to vrge men too seuerely he preuenteth and aunswereth all those complayntes In summe he declareth though that bee hard difficult troublesom or sharp which God commandeth yet we can make no excuse therby because that the righteousnes of God ought to be esteemed of vs then all other thinges which are moste deare precious to vs. As if he should haue sayde there is no cause whye thou shouldest obiecte to me that thou canst scarsly turne thine eye hether and thither but that they are caught in snares before thou art aware For thou must rather forsake and leaue thine eyes then to departe from the commaundementes of God Yet it is not Christes meaning that the body should be lamed that we might obey God But because that all men doe gladly desire that their senses may not be so maymed but that they maye haue the free vse of them Christe dooth hyperbolically teach vs to cut away any thing that hindreth vs from that obedience vnto God which hee requireth of vs in his lawe And this hee dooth of purpose because that men do in this behalfe too licentiously nourish vp themselues If the mind were pure the eyes and handes would also be obedient which haue no proper motion of their owne But we doe herein offende grieuouslye that we are not so carefull as wee ought to bee in auoydinge deceitfull baytes so that rather with an vnbrydeled libertie we doe willingly prouoke our selues to euill Matth. 5. Marke Luke 16. 31. It hath beene sayde also whosoeuer shal put away his wife let him giue her a testimoniall of diuorcement 32. But I say vnto you whosoeuer shall put away his wife except it bee for fornication causeth her to commit adultery and whosoeuer shall marry her that is diuorced committeth adulterie  1â— VVhosoeuer putteth away his wife and maryeth another committeth adultery and whosoeuer maryeth her that is put away from her husbaÌ„d committeth adultery 31. VVhosoeuer shall put away Because there will be a more conuenieÌ„t place to entreate of this doctrine more at large in the 19. after Mathew I will now briefly touch that which Christ saith here As the Iewes did falslye thinke that they had doone their duetie towardes GOD if after a politike sorte they had obserued the law so againe they fondlye imagined that it was lawefull for them to doe whatsoeuer the politike law did not forbidde The diuorcementes which they were wont to make with their wiues Moses had not forbidden in respect of an outwarde order but onely for restraint of lust he had coÌ„manded to giue a byll of diuorcement to those wiues that were put away And it was a certeine testimonie of manumission that the woman might after be free from the yoake and power of her husband And the husband did also confesse that hee did not put away his wife for any fault but because he did not lyke her From hence sprang that errour that they thought no fault to bee in such a diuorcement so that they satisfied the law but they tooke a very wrong rule of a godly and holy lyfe out of the ciuil lawe For the politike lawes are sometime bent to mens manners but God in giuing a spirituall law did not regarde what menne could doe but what they ought to doe Therfore a perfect and vpright righteousnesse is therein contayned though we haue not power to fulfill the same So Christ dooth admonishe vs that that is not presently lawful before God which the polytike law of Moses doth tollerate He saith that vnder the pretence of the law he absolueth himselfe that putting away his wife giueth her a bill of diuorcement But the band of matrimonie is holyer then that it may be brokeÌ„ vnknitte at the will or rather pleasure of men For though manne and wife doe ioyne themselues togeather with a mutuall consent yet GOD doth ioyne them and knit them togeather in such a knot that cannot be dissolued that after it is not lawfull for them to depart Yet hee putteth an exception except it be for fornication For that woman is worthylye put away which hath traiterously broken matrimonie for the band being broken through her fault the man is set at libertie 32. Causeth her to commit adultery Because the byll of diuorcement did permit that the woman so separated might enter into new mariages hee is worthily condemned as a baud or a betraier that against all lawe and right casteth of his wife to others which was giuen to him of God Matthew 5. Marke Luke 33. Againe yee haue hearde that it was sayd to them of old time Thou shalt not forsweare thy selâ—e but shalt performe thine oathes to the Lord. 34. But I say vnto you sweare not at al neyther by heauen for it is the throan of God 35. Nor yet by the earth for it is his footstoole neyther by Ierusalem for it is the citie of the great king 36. Neyther shalt thou sweare by thine head because thou canste not make one hayre white or blacke 37. But let your communication be yea yea nay nay for whatsoeuer is more then these commeth of euill   33. Thou shalt not forsweare thy selfe This also is not a reproofe of the law but rather a true interpretation of the same for God hath not onely condemned in the law al periuries but vaine light swearing which derogateth from the maiestie of his name For not only he doth take the name of God in vaine that sweareth falsly but he that vseth the name of God in friuolous matters or rashly and contemptuously in common speach Further when as the law of God condemneth euery prophaning of the name of God the Iewes did imagine the fault to be onely in periuries Christ reproueth this grosse errour that they thought it lawefull for
them to abuse the name of God without reproofe so that they were not forsworne It is commaunded that we should religiously performe our oathes to God For he that doth defraud and deceaue his neighbours after that he hath vsed the name of God for it doth iniury not to men onely but to God But the fault is in restraining that to one point which extendeth more largely Some apply this word perfourme to vowes promised to God for relygions sake But the word doth best agree to al couenauntes and promisses confirmed by adding the name of God thereto for then is God made a witnesse between both parties to whom they pledge their faith 34. Sweare not at all This clause not at all hath deceiued many so that they thought that Christ had generally condemned all oathes And many good men were driuen to this vnmeasurable rigor through the vnbrideled libertie of swearing which they sawe abounde throughout the world And the Anabaptistes vnder this pretence haue kept a great stir as though Christe would suffer vs to sweare for no cause for that hee forbiddeth to sweare at all But we must not fetch an exposition out of any other place then out of the wordes of the text presently there followeth neither by heauen nor by the earth VVho seeth not that these kindes of oathes are set downe for interpretation sake which by this numbring of these perticuler oathes might interprete the former sentence The Iewes had certaine extraordinary or indirect as menne saye maner of oathes and when they swore by heauen earth or the altar they counted this almost for nothing And as one sinne ariseth of an other so vnder this colour they faigned that they did not so openly prophane the name of God Christe that he might meete with this sinne saieth that they may not at all sweare either after this maner or after that neither by heauen nor by the earth c. VVhereby wee gather that this phrase not at all is not referred to the substaunce but to the maner of swearing as if he should haue saide neither directly nor indirectly otherwise it were in vaine to rehearse these kindes VVherefore the Anabaptistes doe shewe their grosse ignoraunce and their delight in contention while that frowardly they enforce one word and with closed eies doe passe by the whole meaning of the sentence If any obiect that Christ permitteth no oath I aunswere that the interpreters wordes must bee vnderstoode according to the meaning of the law Therefore this is the summe that the name of God is taken in vaine other waies then by periury Therefore we must refraine from all superfluous oathes but where as there is cause the law doth not only permitte but also commandeth to swear So Christes meaning was nothing else then that al those oathes are vnlawful which by any abuse prophane the sacred name of God the reuerence whereof they ought to preserue Neyther by heauen They are deceiued that say that Christe reprooued these formes of swearing as corrupt because that God alone shoulde be sworne by for the reasons which he bringeth doe rather bend to the coÌ„trary parte because that then also the name of God is sworne by when as heauen and earth are named because there is no parte of the worlde wherein God hath not imprinted some note of his glory Yet this opinion seemeth not to agree with the commaundement of the law whereas God expresly commaundeth to sweare by his name nor yet with diuerse places of the Scripture whereas he complayneth that he is iniuried so oft as his creatures are sworne by I aunswere it is an offence lyke to idolatrie when as eyther the power of iudgement or the aucthoritie of trying witnesses is giuen to them For we must consider the end of swering namely that menne doe appeale vnto God as the reuenger of periurie and the defence of trueth And this honour cannot be giuen to another but that his maiestie shal be prophaned And for this cause the Apostle saieth that one cannot sweare but by the greater and this was peculyer to God alone that he sweareth by himselfe So whosoeuer swore in tymes paste by Moloch or by any other Idoll did so much diminishe from the glory of God in that an other was placed in his roumth as vnderstander of the thoughtes Iudge against their â—oules And they that at this day doe sweare by Angelles or dead Saintes doe spoyle GOD of his honour and do ascribe a vain godhead to those creatures But there is an other thing to be considered when as heauen and earth are sworne by in respect of the maker For the relygion of an oath is not setled vppon the creatures but God alone is called to witnesse they being brought forth as seales of his glory The scripture also calleth heauen the seat of God not that he is included therein but that menne might learne to lyfte their mindes on high so oft as they thinke of him and that they shoulde not imagine any earthly or base thing of him Yea the earth also is therfore called his footestoole that we might knowe that hee being euerye where could not be contained in any certaine place The holynesse of Hierusalem did depende of the promisse therefore it was holy because the Lorde had chosen it for the seat and palace of his Empyre VVhen men swear by their head they lay their lyfe as pledge of their good meaning which is their singuler gyft of God 37. But let your communication be Secondly Christe prescribeth a remedy namely that menne should deale truely and faythfully amongst themselues for then playne speach shall be of more value then an oath is amongst them that knowe no other but corrupt and false dealing And truely this is the best way to reproue and correct vices by to note the fountaines from whence they spring From whence commeth this rash readinesse of swearing but that in so much vanitie in so manye deceites vnconstancy and ficklenesse nothing almost is beleeued Therfore Christe requireth trueth and constancy in our wordes that wee shoulde not neede to sweare anye more For the repetition aswell of the affirmation as of the denyall is for this purpose that wee should keepe our promisses that all vpright dealing maye thereby appeare And beecause that this is the true and lawefull kinde of bargayning where men speake no otherwise with their tongue then they thinke in their hearte Christ saieth that whatsoeuer is more proceedeth of euill And I allowe not their iudgemente that attribute the faulte of swearinge to him that dooth not beleeue the speaker But in my iudgement Christe teacheth that it proceedeth of the vices of men that they are enforced to sweare for if there were vpright dealinge amongste them if they were not diuerse nor inconstant of theyr worde but mayntayned that simplicitie which nature teacheth yet it followeth not but that it is lawefull to sweare so ofte as neede requireth for manye thinges may bee well vsed which ryse of an
the Synagogues and in the corners of the streetes because they woulde be seene of menne verely I saye vnto you they haue their rewarde 6. But when thou prayest enter into thy chamber and when thou hast shut thy doore praye vnto thy father which is in secreate and thy father which seeth in secreate shall rewarde thee openly 7. Also when yee praye vse no value repetitions as the heathen for they thinke to be hearde for their muche babling 8. Be yee not like them therefore for your father knoweth whereof ye haue neede before ye aske of him   5. VVhen thou prayest He teacheth nowe the same of prayers whych he taught before of almes And this is too grose and shamefull prophaning of the name of God that hypocrites praye or rather faine themselues to pray openly that they may haue glory of menne But sith that hypocrisie is alwaies ambitious it is no wonder that it is so blinde therefore he commaundeth his disciples if they will praye rightlye to enter into their chamber And though some because it seemeth at the first to be absurde doe expounde it allegorically of the inwarde parte of the heart yet there is no neede of this subtletie VVe are commaunded in very manye places of the scripture to pray to God or praise him in the publike assembly or company of men and before al the people to testifie our saith or thankfulnesse that also we might stirre others by our example to doe the lyke And Christ doeth not forbidde vs this but onely admonisheth vs to haue God before our eyes so oft as we prepare our selues to prayer Therfore these woordes are not to be vrged Enter into thy chamber As thoughe hee commaunded vs to flee from the company of menne and should affirme that we coulde not pray rightly if any were by For he speaketh by comparison signifying that we should rather seeke a secreate place then desire the company of men which shoulde see vs praying And it is conuenient for the faithfull to drawe themselues from the companye of menne that they may the more freely powre out their desires and sighs before God A secreate place is also profitable for an other cause that their mindes maye bee the rather sequestred and free from all allurementes therefore Christe himselfe did very often hide himselfe in some secreate place that he might pray but this is not the matter that is entreated of in this place for he only reprooueth the desire of vaine glorye But this is the summe whether a man pray alone or whether he pray before others yet he must haue this affection as if he were secreat in his chamber and had no other witnesse but onely God VVhen Christ sayth that we shall haue a reward for our praiers he declareth sufficieÌ„tly that what reward soeuer the scripture in diuers places doeth promisse vs is not paied as of dette but is a free gifte 7. Vse not muche babling He reprehendeth an other fault in praier namely much babling And he vseth two wordes but in the same sense For Battologia signifieth a superfluous and vnsauerie repetition but Pâ—lulâ—gia is a vaine babling Christ reprooueth also their foolishnesse which that they might perswade and entreate God do powre oute many woordes And that diligence in praying which is so often commended in the scripture is not contrary to this doctrine For where the prayer is conceiued with earnest affection the tounge doeth not runne before the minde Also the fauour of God is not obtained with a vaine heape of woordes but the godly heart doeth rather sende oute his affections which as arrowes shall pearce the heauens yet their superstition is heere condeÌ„ned which thinke they pleasure God and doe him seruice with their longe murmured praiers with which errour wee see Poperie so infected that the greatest force of their prayer is supposed to consist in many wordes For the mo wordes any manne hathe muttered the more effectually he is accounted to haue prayed Also they doe daily resounde out in their churches long and tedious songs as though they would allure Gods eares 8. For your father knoweth This one remedye is sufficient to purge and take away this superstition which is heere condemned For from whence commeth this foolishnesse that men should thinke that they haue profited muche where as they weary God with their muche babling but because they imagine him to be like a mortal man which hath nede to be taught and admonished But who soeuer is perswaded that God hath not only a care of vs but knoweth also oure necessities and noteth oure desires and cares before he is admonished he vseth not many woordes but thinketh it sufficient to make his prayers as is expedient for the exercise of his faith And he acknowledgeth it to be a thinge absurde and to be laughed at to deale with God rethorically as if that hee were bowed with copye of woordes But if God before we aske doth know what we haue neede of it seemeth to be in vaine to pray For if of his owne accorde he be ready to helpe vs to what purpose is it for vs to adde oure prayers whiche breake as it were the willing course of his prouidence The answeare is easie by considering the ende of prayer for the faithfull doe not praye as if they admonished God of things that he knew not or exhorted hym to doe his duetie or stirred him vppe as one negligent or slowe but rather that they might stirre vp themselues to seeke him and exercise their faith in meditating of his promisses and that they might ease themselues by discharging their cares into his bosome and lastly that they might testifie as well to themselues as to others that of him alone they hope aske what soeuer is good And that which he frely and vnasked determined to geue vs he yet doeth promisse to geue at our requests VVherefore both is to be holden he of his owne wil preuenteth our prayers and yet by prayers we obtaine that which we aske But why he sometime delayeth vs to a longer time and also sometime graunteth not our requestes shall be shewed in another place Mathewe 6. Marke Luke 11. 9. After this maner therfore pray ye Our father which art in heauen halowed be thy name 10. Thy kingdome come Thy will be done in earth as it is in heauen 11. Geue vs this daye oure dailye breade 12. And forgeue vs oure dettes as we also forgeue our detters 13. And lead vs not into temptation but deliuer vs from euill for thine is the kingdom the power and the glory for euer Amen  1. And so it was that as he was praying in a certain place wheÌ„ he praied one of his disciples saide vnto hym master teache vs to pray as Iohn also taught his disciples 2. And he said vnto them when yee pray say our father which art in heaueÌ„ halâ—wed be thy name thy kingdom come Lette thy will be done euen in earth as it is in heauen
with his own griefe  29. Therefore aske not what yee shall eate or what ye shall drinke neither stand in doubt 30. For al suche thinges the people of the world seeke for and your father knoweth that yee haue neede of these things 31. But rather seeke yee after the kingdome of God and all these thinges shal be ministred vnto you 32. Feare not litle stocke for it is your fathers pleasure to giue you a kingdome He hath the same purpose here that he had in the former doctrine that the faithful trusting in the fatherly care of God hoping to haue from him what things soeuer they think to be necessary for them shoulde not torment themselues with extreame carefulnes He forbiddeth them to be carefull or to seeke as Luke reporteth that is after their manner whiche seeke here and there without respect of God to whom onely they ought to bend themselues Neither doe they rest at any time but where they see aboundance of encrease they which do not attribute to God the gouernment of the world do sweat and vexe themselues with coÌ„tinual disquietnes VVhen he saith that the gentiles do seeke after all these things he vpbraideth them with their too grosse folly from whence al such cares do spring For whereof commeth it to passe that the vnbeleeuers doe neuer rest in quiet state but because they imagine that God is ydle and sleepeth in heauen or at the least that he looketh not vppon those thinges which appertaine vnto men as vpon them whom he hath taken into his charge and feedeth as his houshold So by this comparison hee declareth that they haue profited ill and doe not as yet vnderstand the firse rudiments of godlines which doe not looke with the eies of their fayth to the hand of God secretely filled with aboundaunce of all good thinges that they might patiently and with quiet mindes from thence looke for their sustentation Your heaueÌ„ly father saith he knoweth that you need these things as if hee shuld haue said al they that are so careful for their foode doe giue no more honour to the fatherly goodnes of God as his secrete prouidence then the vnfaithful doe LV. 29. Stand not in doubt This clause answereth to the last senteÌ„ce which is set downe in Matthew Bee not carefull for the morowe For Christ reproueth an other fault that men bending their will to prouide for themselues would gladly imbrace fiue worlds The worde which Luke vseth doth properly signifie to looke aloft as wee doe commonlye say to make long discourses for the intemperature of our fleshe hath neuer enough but that it would turne ouer the heauen the earth a hundred times Hereof it coÌ„meth to passe y t they giue no place to God his prouideÌ„ce Therfore vnder this title is reprehended too much curiositie or carefulnes because that through the same we procure our selues troubles without profit and doe so become willingly wretches before the time That Matthewe saieth That the daye hath enough with his owne griefe appertayneth to this purpose that the faythfull shoulde temper theyr cares least they desire to prouide beyond the boundes of their vocation For as it is sayde euerye care is not condemned but that whiche wandereth throughe ouerthwarte and vnmeasurable compasses beeyonde boundes MAT. 33. First seeke the kingdome of God He brydeleth that too great care for foode by an other argument For he reprooueth that grosse and slouthfull neglecte which the soule hath of the heauenly life Therefore Christ teacheth vs that it is preposterous that menne being borne to a better life doe wholly occupy themselues in earthly thinges And whosoeuer shall esteeme of the kingdom of God as the best wil not exercise himselfe in prouiding for his lyuing but moderatelye neyther is there any thing sitter to bridle the wantonnesse of the flesh that it triumph not in the course of this present life then the meditation of the heauenlye life The word righteousnesse may as well be referred to God as to his kingdome for we know y t the kingdom of God consisteth in righteousnes that is in spirituall newnesse of lyfe VVhen he saieth that other thinges shal be ministred hee meaneth those thinges which belonge to this present life are to be placed in the second place and so ought to be set after or vnder the kingdome of God LV. 32. Feare not my litle flocke VVith this sentence Christ confirmeth that hope whereunto hee exhorteth his disciples for how can God deny vile and corruptible meate to his whom he hath adopted to be heires of his kingdome And purposely he calleth his by the name of a litle flock least they should therefore think themselues to be of lesse account with God because that through their fewnesse they are nothing accounted of before the world The word which he vseth signifieth that eternall lyfe doth flow vnto vs out of the fountaine of his free mercy To this purpose also appertaineth the word of giuing And when Christe witnesseth openly that God hath giuen vs a kingdome and that for no other cause but for that it so pleaseth him it is heereby more then manifest that it is obtained by no desertes of workes Therfore so oft as the Lord raiseth vs vp to the hope of eternall lyfe we must remember that wee maye not feare the want of dayly foode Matth. 7. Marke 4. Luke 6. 1. Iudge not that yee be not iudged 2. For with what iudgment yee iudge yee shall be iudged and with what measure yee meate it shal be measured to you againe 3. And why seest thou the meate that is in thy brothers eie and perceiuest not the beam that is in thine own eye 4. Or how sayst thou to thy brother suffer me to cast out the mâ—at out of thine eye and behold a beame is in thine own eye 5. Hypocrite firste caste out the beame out of thine owne eye and then shalt thou see clerelye to cast out the meate out of thy brothers eye 24. VVith what measure ye meate it shal be measured vnto you 37. Iudge not and yee shal not be iudged condemne not and ye shal not be condemned forgiue and yee shall be forgiuen 38. Giue and it shal be giuen vnto you a good measure pressed downe shaken togeather running ouer shal men giue into your bosom for with what measure yee meate with the same shal men meate to you againe 41. And why seest thou a moaâ— in thy brothers eye and considerest not the beame that is in thine owne eye 42. Eyther howe canste thou say to thy brother brother let me pull out the moat that is in thine eye when thou seest not the beame that is in thine own eie Hypocrite cast out the beame that is in thine owne eie first and 〈◊〉 shalt thou see perfectly to pull out the moat that is in thy brothers eye 1. Iudge not Christe dooth not in these words preciselye restraine from iudgeing but his will was to heale that disease whiche
feares is to be noted If the feare of God be choaked with the feare of men doeth it not appeare that we yelde more to them then to God himselfe Nowe heereof it foloweth that the heauenly and eternall life being reiected we cause that this onely remaineth for vs that wee become like to beastes The power of eternall life and death is in the hande of God alone him we neglect because the feare of men doth carie vs away Doth it not euidently appeare that the shadowish life of the body is more estemed of vs then the eternal state of the soul nay the celestiall kingdom of God is nothing set by of vs in respect of the fleeing vanishing shadow of this present life Therfore the words of Christ ought thus to be resolued Know that you haue giuen you immortal souls which are subiect to the wil of god alone they come not into the power of men And so your faith ought not to yeld to no terrors or threatnings of men For how cōmeth it to passe that in your vexation the fear of men should preuail but because the body is preferred before the soule immortalitie is lesse estemed of then this transitory life Therfore in Luke there is an emphatical repetition Certainly I say vnto you feare him As if Christ shuld haue said we haue no respecte of God so oft as we giue place to the feare of men contrariwise if we reuerence God the victory is easily in our own hands so that no force of men shuld draw vs from our duety Also the experiēce of al times teacheth vs how necessary this exhortation of Christ was to the ministers generally to al the godly For ther was neuer time wherin men haue not violently lift vp themselues against God haue endeuoured to ouerwhelme the gospell Al are not armed with like power to cause and strike a fear of death but in the greater nūber that monstrous cruelty doeth raigne which when occasion serueth sheweth it selfe Also sathan doth oft suborne the giants at whose sight the seruaunts of Christ do fal down dead except they be armed with this doctrine to be constāt without shaking But when as these two clauses do ioyne together in one sentence some that are vnlearned do naughtily take this part from the other that men are not to be feared For Christ as was now said opposeth the godly and holy feare of God as a remedy against the peruers feare of men which draweth vs out of the right way Otherwise the consequence doth not folow if we feare God who is Lorde of body soule men are not to be feared whose power reacheth not beyonde the body And that Christ attributeth to menne a power of killing is spoken by a kinde of graūting So God slacketh the bridles to the wicked that they being puft vp with a trust of their owne power dare do any thing and they do also amase the minds of the simple as if they could do euery thing Therfore the wicked do triumph in vaine as if the life of the godly were subiect to their pleasure and God holdeth them bound so that he restraineth their cruelty and violent forces as oft as he pleaseth yet by his permission they are occounted able to kil because he often suffereth their furie weakely to creepe Lastly the sermon of Christ consisteth of two partes for that we might learne patiently to beare the losse of this bodily life he doeth call vs first to the beholding of the eternall life and death Then by degrees he descendeth hither also that the keping of our life is in the hand of God 29. Are not two sparowes Christ proceedeth further as I sayd euen now thoughe the tyrantes become madde yet they haue not any power ouer the body therefore they do wickedly which feare the crueltie of men as if they were not in the custody of God Therfore in dangers let vs remēber this second comfort sith God is the keeper of our life we may safely rest our selues in his prouidence nay he is iniuried if we commit not our life to him whereof he vouchsafeth to take the charge But he extendeth the prouidence of God generally to all creatures that frō the greatest to the least he might shew that we are preserued by his defence There is almost nothing lesse estemed then sparowes for two were then solde for a farthing or as Luke sayth fiue for two farthings and yet the eye of God is watchful to defend them also so that nothing can come by chāce vnto them VVil he neglecte the life of men who is carefull for sparowes But two things are here to be noted for first Christ doth define the prouidēce of God farre otherwise then many do which are not much vnlike to the Philosophers which though they say that the world is gouerned of god yet they imagine a confuse prouidence as if God regarded not particular creatures But Christe distinctly affirmeth that euery one of the creatures are vnder the hand custodie of God so that nothing is left to fortune For certainly the will of God is opposite to chaunce neither yet by thys meanes is the Fatū of the Stoyckes established for it is one thing to imagine a necessitie wrapped or tied fast to the manifold course of causes an other thing to make all the world and all the partes of the same subiect to the wil of God I graunt that there is a chance in the very nature of thinges but I say that nothing can fall in the blinde wheele of Fortune where the will of God doth gouerne Secondly it is to be noted that the prouidence of God is to be considered not as curious and vaine men doe vse but that it may be a helpe to our faith and may stirre vs vp to call vpon God For he doth not therfore teach that al the haires of our head are nūbred that he might nourish vain speculations but that we might learn to depend of the fatherly care of God which he hathe for this fraile flesh 31. Ye are of more value This is generally true of al men for whose cause the sparowes are created yet it is spoken properly of the children of God which haue a greater right then by creation But that dignitie doeth not other waies appertaine to men then by the free liberalitie of God Math. 10. Mar. 8. Luke 9. 32. VVho soeuer therefore shall confesse me before mē him will I confesse also before my father whiche is in heauen 33. But who soeuer shall denye me before men him will I also denie before my father which is in heauē 34. Thinke not that I am come to send peace into the earth I came not to sende peace but a sworde 35. For I am come to set a man at variāce against his father the daughter against the mother the daughter in lawe againste her mother in law 36. And a mans enemies shal be they of his own house 38. For who soeuer
ioy to glory and to ioy in eternal lyfe he leadeth them to the head spring and fountaine of the same namely that they are chosen of God and adopted to be sonnes He might haue commaunded them to reioyce for that they are regenerate by the spirit of God to be new creatures in Christ that they are lightened in hope of saluation and haue the seale of the same giuen vnto them But his will was to set down vnto them the head from whence all these good thinges doe come that is the free election of God least they should ascribe anye thing to themselues The benefites of God which we feele in our selues do giue vs occasion to praise God but the eternall election which is without vs doth shew more plainely that the meere goodnesse of God is the foundation of our saluation Further he saith metaphorically that their names are written in heauen meaning they are accounted beefore God as sonnes and heires as if they were written in a Catalogue Math. 11. Marke Luke 10. 25. At that time Iesus aunswered and sayd I giue thee thankes O father Lord of heauen and earthe because thou hast hidde these thinges from the wise and men of vnderstāding and haste opened them vnto babes 26. It is so O father because thy good pleasure was such 27. All things are giuen vnto me of my father and no man knoweth the sonne but the father neither knoweth any man the father but the sonne and he to whom the sonne will reueale him 28. Come vnto mee all yee that are wearye and laden and I wil ease you 29. Take my yoake on you and learne of me that I am meeke and lowly in heart and yee shall find rest vnto your soules 30. For my yoake is easie and my burden is light  21. That same houre reioyced Iesus in the spirit and said I confesse to thee father Lorde of heauen and earth that thou haste hidde these thinges from the wise and learned and haste reuealed them to babes euen so father because it pleased thee 22. Then hee turned to his disciples and sayd All things are giuen to me of my father and no man knoweth whoe the sonne is but the father neither who the father is saue the sonne and hee to whom the sonne will reueale him 25. Iesus answered Though the Hebrewes doe commonly vse this word answering euen in the beginning of a matter or speach yet I think that in this place there is a greater Emphasis and that Christ took occasion of the present matter to speake thus and Lukes wordes doe more plainely confirme it in that he saieth that Christ the same houre reioyced in the spirit But whereof should this reioycing proceede but that Christ esteemed the Church gathered of meane and contemptible men as deare as pretious to him as if al the nobilitie and excellencie of the world had bene gathered with their glorious shewes into the same And the wordes which he speaketh to his father haue more vehemēcy in thē then those which he speaketh to his disciples Though it is certeine that in respecte of them and for their cause hee gaue thankes to the Father least any should be offended with the meane and base estate of the Church For we doe alwayes seeke after glorious shewes and nothing seemeth more vnlikely to vs then that the heauenlye kingdome of the Sonne of god whose bewtie is so gloriouslye described by the Prophets should consist of the dregges and offscouring of the people And surelye woonderfull is the counsell of the Lorde in this that hee hauinge the whole worlde in his hande hadde rather chuse a peculier people to himselfe out of the meane despised common people then from amongst the mightie men of the world which might haue the better bewtified and adorned the name of Christe with their nobilitie But Christe here withdraweth his disciples from a proud and disdainfull iudgement least they shoulde be so bolde as to despise the meane and base estate of the Church wherin he himselfe delyghteth and reioyceth But that he may with more force ouerthrow and ouer whelme the curiositie which hereof aryseth in the mindes of men he lifteth vp himselfe aboue the world and reuerenceth the secrete iudgementes of God that hee might drawe others with him to haue the same in admiration And truely though this order of God farre differeth from our iudgement yet too madde arrogant and blind are we if we once murmurre when Christe our head doth reuerently accept and account of the same But now it is conuenient to weigh the wordes I giue thee thankes O father In these wordes hee declareth that he setleth himselfe in that decree of his father which differeth so much from the iudgement of the world There is also contayned vnder these wordes a secrete opposition betweene this praise which he giueth to his father the malitious slaunders or froward barkings of the world Now it is to be considered wherefore he thanketh his father namely because that hee being Lord of the whole world preferred the babes simple ones before the menne of vnderstanding For in respecte of the circumstaunce of the argument it is of no small force that hee calleth his father Lorde of heauen and earth For in these woordes he sheweth that this difference onely dependeth of the will of GOD that the wise are blind and that the rude and vnlearned do vnderstand the misteries of the Gospell There are manye other like places wherein the Lord sheweth that they are all freely chosen by him which attaine to saluation because that he is the maker and creator of the world and that all nations are his Further we learne by this sentence two things first that it is not for want of power in GOD that all doe not obey the Gospell for hee is able to subdue all creatures to his power Secondlye it is onely by the woorke of his free election that some become faythfull and others remayne ignoraunt and obstinate for he drawing some and passinge by other some dooth onely make the difference betweene men whose estate by nature is one and equall Yet in that he chose the simple rather then the wise he had consideration of his owne glory For as fleshe is alwayes too proud so if wise and learned men should goe before this opinion would presently take place that menne obtayned faith by dexteritie or by wisdome or by learning VVherefore the mercy of God could not otherwise be so manifest as it deserueth but by making such a choyce as might plainely declare that whatsoeuer men bring of themselues is nothing worth Therfore it is meete that the wisdome of man should be ouerthrowne least it should obscure the praise of Gods grace Yet it is further demaunded whom Christ calleth men of vnderstanding and whom he calleth litle ones For experience teacheth vs that all the rude and simple haue not faith nor all the wise and learned are left in their blindnes Therfore they are accounted
is also shewed a token of his humilitie which Isaias describeth in the person of the Messiah The myracles which Christ wrought amongst a few which he would not shoulde be muche boasted off were able to shake the heauen and the earth Therfore he doeth plainly shew howe farre he was from the vaine glory and pompe of the world Yet it is conuenient to sift the purpose of Mathew more narrowly for he would declare by this circumstance that the glory of the Godhead of Christ ought not to be the lesse estemed because it appeared not in a glorious shewe And certainly the holy Ghost directed the eyes of the Prophet to this purpose For as flesh doth alwaies desire an outward glorious shew least the faithful shoulde seeke for it in the Messiah the spirite of God doeth declare that he shall be farre vnlike to earthly kinges which make great stirres and noyses and fill the cities and townes with tumult that they may be had in admiration where soeuer they come Now we see howe aptly Mathew applieth the saying of the Prophet to the present cause for because god hath laid so humble and so abiecte a person vpon his sonne least the simple should take offence at his so contemptible and obscure estate as wel the Prophet as Mathew do meete in one they say that it was not don without cōsideratiō but by a celestiall decree that he should come in that estate VVhereof it foloweth that all they doe wickedly which despise Christ because his outward condition aunsweareth not their fleshly affections Neither is it lawfull for vs to deuise a Christ which shall be like to our imagination but it is simply necessary for vs to embrace him as he is offered vnto vs by the father Therefore he is vnworthy of saluation in whose eyes the humilitie of Christ seemeth vile in the which the Lord declareth that he is delited Now I wil enter into the wordes of the prophet Isaiah 42. 1. 18. Behold my seruaunt whome I haue chosen That God may tie vs to waite vpon his wil he sheweth as it wer with a singer him whō he would send and for this cause is this note of demonstration Behold vsed There is the like reason also in the Epithites which folow that he nameth him his seruant and his chosen wherein his minde deliteth For how should it come to passe that men should be so bolde as to measure Christ by their owne imagination except it be because they weigh not that their saluatiō doth depend vpō the mere fauor of God And this is too wicked a liberty whē God offereth vs an incomparable treasure that men shoulde esteeme of it according to our fleshly desires And he is called seruant not as one of the common people but in respecte of dignitie for that God hath laide vpon him the office of the redemption of his church And because that no man taketh honour to himselfe but he which is called is so worthely to be estemed God sayeth that he chose in his owne counsell that he shoulde come in this order whereof it followeth that it is not lawfull for men to refuse him because that so they should be cōtumelious against God And certainly it is too absurde that the holy and inuioleable calling of God should be made of none effecte through our pleasure or pride Yet that whiche God addeth by the Prophet that his soule deliteth in Christ hath a further meaning For though the calling of euery one of vs commeth from the free grace of God as from the only fountaine yet this is an especiall delite in Christ for that in his person God the father comprehendeth and embraceth the whole Church in his loue For when we were all by nature the enemies of God his loue coulde neuer haue come to vs except he had first begon at the head as it is sayd before and shal be seene againe in the 17. chapter He shall shewe iudgement to the Gentiles The Prophet doeth heere describe briefly the office of Christ when he foretelleth that it shal come to passe that he shal shew iudgement to the Gentiles The Iewes do comprehend vnder this word iudgement a state rightly and orderly established wherin equitie and vpright dealing flourisheth Therfore it is as much as if the Prophet shoulde haue sayd that one shoulde come which shoulde restore righteousnesse decaied and that he should be the gouernour not onely of people but that he should bring the Gentiles also vnder the gouernment of God amongst whom there had raigned heretofore nothing but confusion And this is the signification of this word shew or to bring forth which the Prophet vseth for it was the office of Christ to spread the kingdome of God through all the world which was then shut vp in a corner of Iudea as it is said in the Psalme 1 20. 2. the Lorde shall sende the Scepter of thy power out of Sion There is also expressed the maner of bringing forth of this iudgement namely that God will powre his spirite vppon Christ. It is true that ther was neuer any thing done rightly in the world which proceeded not frō the spirit of god was set forward by the heauenly power of the same as also there was neuer any of the kings which could erecte or defend any lawfull order but as he was instructed by the same spirit But Christ in bringing forth iudgement doth far excell all others for he receiued the spirit from the father which he imparteth to all his disciples and he doeth not only declare by word or by wryting what is right but by the power of his spirite he doth inwardly frame the hearts of men to the obseruing of the rule of righteousnesse 19. He shal not striue nor crie The summe is as I said euen now that the cōming of Christ shuld not be troublesom because he shall want that kingly furniture pompe yet presently it is said that it is so for mans saluation that this humility may be brought into fauour which is euery where despised in the world And certainly the folishnes of mē is wōderful that they should esteme of Christ the worse because he doth louingly hūbly submit himself to their capacity If Christ shuld appear in his glory what thing should come to passe but that we all shoulde be ouerwhelmed with the same VVhat froward wickednesse then is this that is vnwilling to receiue him who for our cause descended from the height of his glory Therfore that the gentlenesse of Christ might get him reuerence amōgst the faithfull the Prophet Isaiah doeth admonish vs howe profitable and necessary it was Euery one of vs knoweth his owne frailty and thereby it behooueth vs to consider how conuenient it is for all menne to be louingly and gentlely receiued and chearished by Christ I speake not of the vnbeleuers which are as yet without any sparke of Gods grace but they which are now called of the Lord vntil the light be
calling of Christ was not lawfully confirmed Neither were they so easie apt to be taught as that they would giue place to three or foure miracles much lesse woulde one suffice them But as I touched it euen now they excused themselues by this colour that they beleeued not the Gospel because Christ shewed no seale of the same from heauen Hee had now wrought miracles enough in number and euident before their eies but as if they were of no force for the confirmation of the doctrine they would haue some signe from heauen wherein God after a sort should visibly appeare They for manner sake doe salute him by the name of master because that then they so called all the Scribes and Interpreters of the law but they do not acknowledge him to be a Prophet of God vntil he do bring some testimonie froÌ„ heauen The meaning therefore is sith thou profesâ—est thy self to be a teacher a master if thou wilt haue vs to be thy disciples bring it to passe that God from heauen may testifie that he is the author of thy mastership and confirm thy calling by a miracle 39. Euill generation He doth not onely accuse the malice of that age but hee accuseth the Iewes for a wicked nation or the Scribes and such like signifiing that this disease of obstinate stubbornnes came vnto them as it were by enheritaunce For the word here vsed is sometime taken for one age somtime for a countrey or nation And he calleth them adulterous for corrupt people begotten in adultry or bastardes beecause they were degenerate from theyr holye fathers as the Prophetes doe also reproue the vnbeleeuers of theyr age not to be the ofspringe of Abraham but a prophane seede of Chanaan Now it is demaunded whether Christ did so sharply reproue theÌ„ because they desired to haue a signe giuen them For in the booke of Iud. 6. 17. God sheweth that he was not so much displeased with these things Gedeon demandeth a signe God is not angry but graunteth his request and though he proceedeth importunately yet God yeeldeth to his infirmitie God offered willingly a signe to Ezechiah who demanded it not Isa. 38. 22. And Achas was sharply reproued beecause he refused to demaund a signe as he was commaunded by the Prophet Isa. 7. 11. Therfore Christ doth not simply reproue the Scribes because they demaund a signe but for that they being vnthankfull to God hauing malitiously refused so many of his graces and powers take this as a shift least they should obey his word For I doe not onely say that it was their slouth but their malice which kept their eyes shut at so many miracles Therefore they were troubled in vaine for their deuise was to no other purpose but that they might freely reiect Christe Paule condemneth the same fault in their posteritie 1. Cor. 1. 22. VVhen he saith that the Iewes seeke for signes No signes shal be giuen vnto it They were after conuicte by sundry miracles and Christ ceased not to shewe his power amongst them that hee might thereby take al excuse from them But he onely meaneth that one signe which should be vnto them in steade of all because they were vnworthy to haue their wicked desire satisfied Let them be content saieth he with this signe that as Ionas brought out of the bottome of the sea preached to the Niniuites so they shoulde heare the voice of a Prophete raysed to life againe I knowe that manye haue interpreted this place more subtilly but sith the similitude betweene Christe and Ionas holde not in all the perticular poyntes of the same it is to bee seene how farre Christ compareth himselfe to Ionah But I omitting the speculations of other men do think this one thing meete to be noted which I touched euen now that he should beecome a prophet vnto them after his resurrection as if he should haue said you contemne the sonne of God whiche descended to you from heauen Therfore it remaineth that I being dead should rise from the graue and being restored to life againe I wil speake vnto you as Ionas came out of the bottom of the sea Therefore the Lord so cut away al occasions from their wicked desires that he saith that after his resurrection he would become a Prophet to them seeinge they would not receiue him cloathed in mortal flesh In Luke he saith that he would be a signe vnto them as Ionas was vnto the Niniuites The word signe is vnproperly vsed not that it shoulde foreshewe any thing but that it is remoued far from the common order of nature as the sending of Ionah was wonderful when he was brought out of the belly of the fish as out of a graue that he might call the Niniuites to repentaunce In this phrase of three nightes is a figuratiue speach as it is well knowne For because the night is adioyned to the day or because the daye consisteth of two partes light and darkenes of which two Christ noteth one day and putteth one whole day for a halfe 41. The men of Niniuie shal rise in iudgement Because he had spoken of the Niniuites Christ tooke hereof occasion to shewe that the Scribes and others which refuse his doctrine to be much worse then they were The prophane men saith he which neuer heard word of the true God repented at the voice of this new straung guest this kingdom which is the library of the heauenly doctrine wil not heare the sonne of God and the promised redeemer For in this similitude there is this Antithesis It is known what the Niniuits were namely that they were not accustomed to haue Prophets but were without true doctrin Ionas came not amoÌ„gst them with any glorious title but a straunger might easily haue bene reiected The Iewes boasted that the worde of God had a seate and dwelling place amongst them if they had looked vpon Christ with clear eies they should not onely haue knowne that he was a teacher sente from heauen but also the Messias and aucthour of saluation promised them But if the miserable wickednes of that people was therfore condemned because they despised Christ speaking vpon earth we excell the vnbeleeuers of al times if we obey not the holy and heauenly voice of the sonne of God now sitting in heauen Furthermore I wil not now entreat whither the Niniuits were truely and perfectly conuerted to God because it suffiseth that they were so moued at the doctrin of Ionah that they gaue their mind to repentaunce 42. The Queene of the south Because that Athiopia lieth southward in respect of Iudea I doe easily assent to Iosephus others which saye that this was queene of Aethiopia and that she is called in the scriptures the queene of Saba it may not be vnderstood of the country of Sabea which lieth more eastward but of a citie in the yle of Meroes situated vpoÌ„ Nilus which was the chiefe citie of the kingdome Here also is it good to weigh the
comparisons a woman which was neuer brought vp in Gods schoole for a desire she had to learne came out of a far countrey to Solomon an earthly king The Iewes students of the law of God doe refuse their chiefe and only teacher and prince of al the prophetes Also the phrase of iudging is not here so much referred to the persons as to the example of the thing it selfe Matth. 13. Marke 4. Luk. 8. 1. The same day went Iesus out of the house and sate by the sea side 2. And great multitudes resorted vnto him so that hee went into a ship sat down and the whole multitude stood on the shore 3. Then he spak many things vnto them in parables saying Behold a sower went forth to sowe 4. And as hee sowed some fell by the waye side and the fowles came and deuoured thē vp 5. And some fell vpon stony ground where they had not much earth and anon they sprong vp because they had no depth of earth 6. And when the son rose vp they were parched and for lacke of rooting withered away 7. And some fell amonge thorns and the thornes sprong vp and choaked them 8. Some againe fell in good ground brought forth fruit one corne an hundred fold soe sixtie fold and an other thirty fold 9. Hee that hath cares to heare let him heare 10. Then the disciples came and said vnto him why speakest thou to them in parabls 11. And he answered said vnto them because it is giuen vnto you to know the secretes of the kingdom of heauen but to them it is not giuen 12. For whosoeuer hath to him shal be giuen and he shal haue aboundance but whosoeuer hath not from him shall bee taken away euē that he hath 13. Therfore speake I to thē in parables because they seeing doe not see and hearing they heare not neither vnderstand 14. So in them is fulfilled the prophesie of Isaias whiche prophesie saith by hearing ye shall heare and shal not vnderstand and seeing yee shall see and shal not perceiue 15. For this peoples hearte is waxed sat their eares are dul of hearing and with their eies they haue winked leaste they shuld see with their eies and heare with their eares should vnderstand with their heartes and shoulde returne that I might heale them 16. But blessed are your eies for they see and your eares for they heare 17. For verely I say vnto you that many prophets righteous men haue desired to see those things which ye see and haue not seene them and to here those things whiche yee heare and haue not heard thē 1. And he began againe to teach by the sea side there gathered vnto him a great multitude so that he entred into a ship and sate in the sea and al the people was by the sea side on the land 2. And hee taught them many things in parables saide vnto them in his doctrine 3. Hearken Behold there went out a sower to sowe 4. And it came to passe as he sowed that some fell by the waye side and the fowles of the heauen came and deuoured it 5. And some fell on stony ground where it had not much earth and by and by sprang vp because it hadde not deapth of earth 6. But as soone as the sun was vp it caught heat and because it had not root it withered away 7. And some fell among the thornes and the thornes grew vp and choaked it so that it gaue no fruit 8. Some againe fell in good ground and did yeeld fruite that sprang vp and grewe and it brought forth some thirtie fold some sixtie fold some an hundred fold 9. Then he said vnto them he that hath eares to heare let him heare 10. And when he was alone they that were aboute him with the twelue asked him of the parable 11. And he said vnto them to you it is giuen to know the misterie of the kingdome of God but vnto them that are without al things be done in parables 12. That they seeing may see and not discerne and they hearing maye heare and not vnderstand least at any time they should turn their sins should be forgiuen them Some what after 24. And he said vnto them take heede what yee heare VVith what measure ye meat it shal be measured vnto you and vnto you that here shal more be giuen 25. For vnto him that hath shal it be giuen and from him that hath not shal be taken away euen that he hath 1. And it came to passe afterward that hee himselfe wente through euery citie towne preaching and publyshing the kingdōe of God the twelue were with him 2. And certein women which were healed of euil spirits infirmities as Marye whiche was called Magdalen out of whom went seuen deuils 3. And Iohanna the wife of Chusa Herodes stewarde and Susanna and manye other which ministred vnto him of theyr substaunce 4. Now when much people were gathered together and were come to him out of all cities hee spake by a parable 5. A sower went out to sowe his seede and as hee sowed some fell by the waye side it was troden vnder feete and the fowles of the heauen deuoured is vp 6. And some fell on the stones when it was sprōg vp it withered away beecause it lacked moystnes 7. And some fell among thorns and the throns sprāg vp with it and choked it 8. And some fell on good ground and sprang vp and bare fruit an hundred fold And as he said these things he cried he that hath eares to heare let him heare 9. Then his disciples asked him demaunding what parable that was 10. And he said vnto you it is giuen to know the secretes of the kingdome of God but to other in parables that whē they see they should not see and when they heare they should not vnderstand Somwhat after 1◠Take heede therefore how ye heare for whosoeuer hath to him shal be giuen whosoeuer hath not frō him shal be taken euē that which it seemeth that he hath Luke 10. 23. And he returned to his disciples and said secretly blessed are the eyes whiche see that yee see 24. For I tel you that many prophets and kings haue desired to see those thinges which yee see and haue not seene them and to heare those things which ye hear and haue not heard them These things which I haue here wrytten downe out of Luke do peraduenture belong to some other time but no reason seemeth to compell me to separate those thinges which he hath ioyned together in one texte First he sayth that the 12. Apostles preached the kingdome of God with Christ. VVhereof we gather that though the ordinarie office of teaching was not as yet laide vpon them yet they were continuall helpers to make the people attentiue hearers of their master So though their estate was farre inferiour yet they are accoūted as helpers of Christ. Also he addeth that Christ
thinke with himselfe that he hath profited any thing while they entāgle themselues with these earthly hinderāces Nay the fault of men is doubled while they hinder themselues with things which are otherwise lawfull by the which they ought rather to be holpen For to what ende doth God graunt vs the commodities of this present life but that he might allure vs vnto him but euery man is so farre from being holpe so by the benefits of God that he should aspire to heauen that the holy mariages the fields and the other richesse are so many snares which doe holde men bound to the earth 7. But when the king heard it Mathew onely maketh mention of this punishment For in Luke there is no woorde spoken of iniurie done to the seruants They both say this that they were excluded and depriued from the honour of the feast which came not at the time appoynted And thys doctrine is also common to vs for the same destruction whiche Christe pronoūceth against the Iewes remaineth for all those wicked ones which doe violently rise against the ministers of the Gospell And they whiche are withdrawne with earthly cares so that they regarde not the callinge of God all these as famished men shall at length miserably waste away for want Therefore so ofte as he calleth vs lette vs be ready and glad to followe 9. Goe yee therefore out into the hie wayes After he hath shewed them to be vnwoorthy of the grace of God which doe proudly refuse the same offered vnto them nowe he sayeth others shall be placed in their roome and euen the most base and contemptible of the common people And here is the calling of the Gentiles described which should prouoke the Iewes to ielousie as it is sayd in the song of Moses Deut. 32. 21. They haue moued me to ielousie with those which are no Gods and I againe will mooue them to iealousie with those which are no people I will prouoke them to anger with a foolish nation Because they were first chosen they imagined that his grace was so tied to them as if God coulde not be wythout them and it is knowen howe proudly they despised all others Therefore vppon a graunt he compareth the Gentiles to beggers blinde and lame And he sayeth they are called out of the hedges and hie wayes as forenners and straungers and yet he affirmeth that they shoulde be placed in the roume despised by the friendes and neighbours So that whiche was more darkely fore spoken of by the Prophets of erecting a new Church he setteth downe more plainly And certainly this reprofe was the heape of the vengeance of God Romanes 11. 17. that GOD cutting them off hath grafted the wilde branches into the roote of the Oliue by casting them out he receiueth the polluted filthy Gentiles into his own house If that he spared not the natural branches then the same vengeāce shal fal on vs now if we answer not our calling And the supper shall not be lost which was prepared for vs but God will procure himselfe other guestes LVK. 23. Compell them to come in This is as much as if the housholder shuld command to bring in the beggers with hard words to leaue out none of the worst of them In which wordes Christ declareth that God wil rather gather togither all the offscourings of the world then that he would admit those vnthankful men to his table Yet he seemeth to allude to the maner of the calling of the gospel because the grace of God is not simply proposed vnto vs but to the doctrine there are also added spurres of exhortations in which the wonderful goodnes of God is seene who whē he seeth vs that are called to him to be slouthfull he solliciteth vs importunately from slouthfulnesse and he doth not onely stirre vs with exhortations but also he compelleth vs by threates to come to him Yet I do not disallow that Augustine vsed this testimonie very often againste the Donatists that he might proue that the disobedient and rebellious might be lawfully compelled by the Edictes of godly princes to the worship of the true God and to the vnitie of faith for though faith is voluntarie yet we see their stubbernesse may well be tamed by these meanes which obey not except they be compelled MAT. 11. Then the king came in to see the guests Now Christ doth not here reproue the Iewes for desping wickedly the grace calling of God but he forewarneth them betime which were to be placed in their roume lest when God should vouchsafe to make them partakers of his owne table they shuld defile the holy mariages with their filthines Threfore he hath taught hitherto that the Iewes for their wicked contēpt should be depriued of that special priuiledge of honor and that he wold call of the prophane reiected Gentiles which shuld succeede in their place And now he declareth that of this number also they shal be cast out which do defile the church for when God calleth all men generally by the gospell many vncleane and silthy men thrust in which though they occupie a place for a time amongst others when God ouerseeth his guests they are cast out of doores and throwne to punishment The summe is Not all they which shall once enter into the church shall be partakers of the heauenly life but they which shal be found attired sit for the heauenly palace Also there is a contention in vain about the mariage garment whether it shuld be faith or a holy and godly life for neither faith can be seperated from good works and good works do not proceede but from faith But this only was the meaning of Christ that we are called of the Lorde of this condition that we might be renued in spirit according to his image and that we shuld therfore alwaies remaine at his house that the old mā with his pollutions shuld be put off and that we shuld meditate a new life that the apparel might answer to so holy a calling But it is demaunded how it shuld agree that the begger shuld be punished with so seuere a punishment because he brought not a mariage garmēt as though it were a new thing for those wretches which seeke their liuing in the highe waies to be torne and deformed I answer here is not declared whence that garment should haue ben had for whom soeuer the Lord calleth he also apparelleth and fulfilleth all things in vs as is said by Ezechiel 16. 7. when God found nothing in vs but miserable nakednesse and filthy spottes he hath cloathed vs with excellent ornaments VVe know also that the image of God is not otherwise repaired in vs but when we put on Christ. Therefore Christ doth not say that those pore men shal be cast out which bring not a precious garment fetched out of their owne chest but they which are found in their sinnes whē God shall come to examine his guests And the conclusion doth shewe the
touch at least the edge of his garment And as many as touched him were made whole  34. They came into the land of Genneâ—areth The Euangelists do meane that region which was so called of the name of the lake though it is vncerteine whether the lake was so called after the name of the lande but in that there is no matter of waight It behoueth vs especially to bende our cies thither whither the Euangelistes do lead vs that the glory of Christ was shewed not by one or two miracles but that coast of Iudea was replenished with innumerable testimonies of him the fame wherof might easily spread to Ierusalem and into other cities euerye waye VVhereby we gather how vile and wicked the vnthankfulnes of that nation was which malitiously shut theyr eies at the present brightnes of the glory of God nay they endeuoured as much as laye in them to extinguishe the same But now it is our duety in this so great a heap of myracles to learn to know to what end Christ came namely that he might shew himselfe a Phisition in healyng all diseases For it behooueth vs to cal to remembraunce that which Matthew alleaged before out of the Prophet Isaias that he by healing the diseases of the body figured as in a shadow some greater thing to wit that he should restore our soules to health and that his peculyar office should be to take away spiritual diseases And though at this day he is not conuersaunt vppon the earth yet it is certeine that now in heauen he excelleth in exercising the same graces whereof hee then gaue a visible testimony And beecause wee all are diseased with all kinde of diseases vntill he heale let euery one of vs not only offer himselfe vnto him but let him also endeuour to bring others which are in neede of the like remedy 36. That they might touch the hemme It is to be supposed that they were somwhat superstitious when as they tied the grace of Christ to the touching of his garment at least they defrauded him of part of his honour when they hoped for no power by his simple word But least hee should queÌ„ch the smoaking flaxe he applyeth himselfe to theyr simplicitie yet here is no cause why they should flatter themselues which seek the grace of God in wood or nayles or garmentes when as the scripture saith expresly that it is abhominable to conceaue any thing now ef Christe but according to the worthines of his spirituall and heauenly glory Theyr infirmity was borne with for a tyme which not knowing that Christe was God desired to come neerer to him Now sith hee silleth heauen and earth with the fauour of his grace it behooueth vs to apprehend by fayth the saluation which he offreth vs from heauen and not with haÌ„ds or eyes Matth. 15. Mark 7. Luk. 1. Then came to Iesus the Scribs and Pharises which were of Ierusalem saying 2. VVhy do thy disciples transgresse the tradition of the Elders for they wash not their hands when they eat bread 3. But he answered and saide vnto them why doe yee also transgresse the commaundementes of God by your traditions 4. For God hath commanded saying Honour thy father and mother and he that curseth father or mother let him dye the death 5. But yee saye whosoeuer shal saye to father or mother by the gifte that is offred by â—ne thou maist haue profit 6. Though he honour not his father or his mother shall be free Thus haue yee made the commandement of God of no auctority by your traditions 7. O hypocrites Esaias prophesied wel of you saying 8. This people draweth neere vnto me with their mouth and honoureth me with their lips but their hearte is farre from me 9. But in vaine they worship me teaching for doctrins the precepts of men 1. Then gathered vnto him the Pharises and certeine of the Scribes whiche came from Ierusalem 2. And when they sawe some of his disciples eate meat with common handes that is to say vnwashed they complained 3. For the Pharises and al the Iewes except they wash their handes oft eate not holding the tradition of the Elders 4. And when they come from the market except they wash they eat not and manye other thinges there be which they haue taken vpon them to obserue as the washing of cuppes and pots and of brasen vessels and of tables 5. Then asked him the Pharises and Scribes why walke not thy disciples according to the tradition of the Elders but eat meat with vnwashen hands 6. Then he answered and sayd vnto them Surely I say hath prophesied well of you hipocrites as it is written This people honoureth me with their lippes but their heart is farre away from me 7. But they worship me in vain teaching for doctrines the precepts of men 8. For yee lay the commaundementes of God aparte and obserue the tradition of men as the washing of pottes and cups and many other such like things yede 9. And he saide vnto them well yee reiect the commaundement of God that yee may obserue your owne tradition 10. For Moses saide Honour thy father and thy mother and whosoeuer shall curse father or mother let him dye the death 11. But yee say If a man say to father or mother Corban that is by the gifte that is offred by me thou maist haue profit he shal be free 12. So ye suffer him no more to doe anye thing for his father or his mother 13. Making the word of God of no autoritie by your tradition which ye haue ordained and ye do many such like things  1. Then came to Iesus This is a place most worthy to be noted because that here is reproued an offence no lesse daungerous then common VVe see what frowardnes there is in menne both in the way and meanes of worshipping God for they do dayly deuise new kindes of worshipping and the wiser any man would seeme to be the more he bendeth to shew his witte that way I speake not of straungers but of them which are of the houshold of the church whom God hath peculiarlye enriched with this honour that they should holde that as the rule of pietie which hee hath spoken with his own mouth Gad hath prescribed in what maner we should worship him and in his law he hath comprehended a perfect holynes The most part as if it were a light and a vaine matter ro obey God and to obserue that which he hath commaunded do of themselues gather out of sundry places many additions to the same They whiche are in authoritie do wrest their owne deuises to this end as if they had somwhat in their heades perfecter then the worde of God Then crepte in tyranny for when men once take to themselues that lyberty to commaund they do seuerely exact the obseruation of their own lawes do not abide that the least title of the same should be omitted either in coÌ„tempt or els by negligence Also though the
constancie For when the silence of Christe was a kinde of repulse it is meruaile that shee was not ouerthrowne with this temptation but her diligence in praying was a witnesse of her perseuerance Yet this seemeth to be contrary to the nature of faith and inuocation as Paule doth describe it to the Romanes chap. 10. 14. namely that no man can pray rightly except he haue heard the woorde of God before VVho therefore will say that this woman is endewed with faith who when Christ held his peace of her own motion breatheth forth her hope But whē as Christ speaketh holdeth his peace two wayes it is to be noted thoughe hee then suppressed the woordes of his mouth yet hee spake inwardly in the minde of the woman and so this inward instinct was vnto her in stead of outward preaching Note also that whē her prayer arose of the hearing of faith though Christ doeth not presently answear yet the doctrine which she once learned doeth alwaies resound in her that Christ the Redemer should come So the Lorde often speaketh to his faithfull ones and withall holdeth his peace for they trusting to the testimonies of the Scripture where they heare him speaking they doubt not but that hee will be mercifull vnto them and yet he doeth not presently answear to their requests and petitions but rather dissembleth his hearing of them Therefore we see what the purpose of Christ was in holding his peace not that he wold quench the faith of the woman but rather that hee might sharpen her endeuour and kindle her feruencie If that so little seede of doctrine brought forth so great fruit in this woman of Canaan nothing is more vnseemely then that we shoulde fall away if at any time he holde vs in suspence doeth not yelde vs presently a kinde answeare Sende her away The disciples do aske nothing in her fauour but because her importunitye is troublesome vnto them they desire that shee may be sent away by any meanes But it was a very childish deuice that the Papists vnder this pretence endeuoured to bring in the Saincts that are dead to be our patrons for if we should graunt that this woman entreated the disciples either to speake for her or to fauour her whiche yet cannot be gathered of the text yet there is an other reason or state of them that are dead and of them that are aliue Note further that the disciples do heare her disdainfully and if they had had the minde to helpe her with their patronage yet they obtaine nothing 24. I am not sent He rendreth a reason vnto his Apostles why he heareth not the Cananite because he would employ himselfe wholely vpon the Iewes to whome onely he was sent a minister of the grace of God Therefore of his calling and commaundement of the father he argueth that no helpe is to be yelded vnto strangers not that the power of Christ should be alwaies enclosed in so narow boundes but because the circumstance of the time did so require that he beginning at the Iewes shoulde then especially apply himself to them As it was sayd Mat. 10. 5. And the partition wal was not broken down before the resurrection that Christ might preach peace to the Gentiles which were strangers frō the kingdō of God Ephes. 2. 14. Therefore he then forbade the Apostles to goe any other where before they did sowe the first seede of the Gospell in Iudea Therfore it is true that he sayth in this place that he is not sent but to the Iewes only vntill at length the Gentiles shoulde succeede in their order Further he calleth not only the elect the sheepe of the house of Israel but who soeuer came of the stocke of the holy fathers because the Lord comprehended all in the couenant and the redemer was generally promised vnto all as also without exception he reuealed and offered himselfe vnto all This also is worthy to be noted that he sayeth he was sent to the lost sheepe As in an other place he sayeth that he came to saue that which was lost Math. 18. 11. and Luke 19. 10. Nowe sith at this day his grace is common to vs with the Iewes we doe gather what our condition is vntill he appeare vnto vs a sauiour 25. Shee came and worshipped him This woman seemeth to striue wyth a stout obstinacie so as shee would wrest somewhat from him against hys will but it is not to be doubted but that the faith which shee had conceiued of the goodnesse of the Messias so encouraged her And that precise deniall of Christ to be any part of his office which repugnancie terrified not her nor withdrewe her from her purpose which came of this that she being wholely setled in the former feeling of faith which I spake of admitted nothing contrary to her hope And this is a true triall of faith when by no meanes we suffer the generall principle of our saluation which is grounded vpon the worde of God to be shaken in vs. 26. It is not good to take the childrens bread Christ now with a sharper answer then the former seemeth to take away all hope for he doeth not onely teache that what grace soeuer he receiued of the father belongeth to the Iewes and must be imploied vpon them except they should be defrauded of their peculiar right but very reprochefully he compareth the women her selfe to a dog signifying that shee was vnworthy to be made pertaker of his grace But that the meaning may be made plaine vnto vs it must be knowen that he calleth not heere the childrens bread all the gifts of God but only those which peculiarly belonged to Abraham and to his posteritye For from the beginning of the world Gods goodnesse was so spred abroad in euery place that it filled the heauen the earth so that all mortall men fealt him for their father but because he vouchsafed to bestow greater honour vpon the children of Abraham then vpon the rest of mankinde that is called the childrens breade what soeuer properly pertaineth to that adoption whereby the Iewes only were chosen to be the children The Gentiles doe enioy in common the light of the Sunne the breath of life the nourishments of the earth togither with the Iewes but the blessing which was hoped for in Christ rested onely in the house of Abraham VVherfore to cast that foorth in cōmon without difference which God with a singular priuiledge appoynted for one nation was nothing else but an abolishing of the couenant of God For by this meanes the Gentiles should be made equall with the Iewes who should excell them as it was meete Therefore Christ vseth the woorde Casting signifying that that is not well placed whiche is taken from the Church of God and made common for prophane men But this ought to be restrained to that time when God was only called vppon in Iudea For since the Gentiles are taken into the felowship of the same saluation which is done
thinke they haue to doe with men Therefore Christe declareth that by the preaching of the Gospell is reuealed vppō earth what the iudgement of God shal be in heauen and the assuraunce of lyfe and death cannot be had from otherwhere This is a great honour that we are Gods interpreters to witnesse to the world his saluation The great maiestie of the Gospell which is called the ambassage of the mutuall reconciliation betweene God and men To be shorte it is a wonderfull comfort to godly mindes when they knowe that the message of their saluation brought them by a man of no reputation mortal is ratified before God In the meane season let the vngodlye raue as they please at the doctrine which is preached by the cōmaundement of God they shal fele at the length how truly earnestly God hath threatned thē by the mouth of men Further the godly teachers being furnished with this hope maye without feare testifie vnto themselues and others the grace of God which giueth life and with no lesse courage may they thunder against the obstinate contemners of their doctrine Thus farre haue I plainly expounded the natural sense of the words so that nothing remaineth to be added except the Romane Antichriste desiringe to colour his tirannye dare be so bolde as no lesse wickedly then vnfaithfully to peruert this whole place And though the light of the true interpretatiō which I haue shewed seemeth to be sufficiēt to chase away his darknes yet least he shuld any thing hinder the godly readers I wil brieflye answere his corrupt quarrels First hee imagineth Peter to be called the foundation of the Church But who seeth not that he transferreth that to the person of the man which was spoken of Peters faith I graunt that Peter a rock with the Grecians do signifie one thing but that the first is spoken after the phrase of the Athenians the other of the common language but this diuersity is not rashly set down by Math. but the gender is rather chāged of purpose that he might expres some diuerse thing and I doubt not but that Christ noted such a difference in his speache Therfore Augustine doth wisely admonish that it is not called a rock of Peter but he is so called Peter of a rock as we are al christians of Christ. Further that I be not tedious whē that saying of Paul 1. Cor. 3. 11. must be holden amongst vs for certein and sure that the Church can haue no other foundation then in Christ alone the Pope cānot deuise an other foundation without sacrilegious blasphemy And certeinly how muche we ought to detest this tiranny of the Pope euen in this one thing it cānot be sufficiently expressed in any words that for his sake the foundatiō of the Church shoulde be taken away that the open gulfe of hell should swallow vp miserable soules Adde further that this clause as I touched before doth not yet belong to the publike office of Peter but onelye amongst the holy stones of the temple one place is giuen to him amongst the chiefe The titles that follow do belong to the Apostolical function VVherof it followeth that nothing is spoken to Peter which dooth not belong also to the rest of his fellowes for if the dignity of the Apostleship is cōmon amongst them then whatsoeuer is annexed vnto the same must also be common But Christ speaketh vnto Peter only by name for as one in the name of al had confessed Christ to be the soone of God so again the speach is directed to one which yet alike belōgeth to the other Neither is that reason to be despised which is alleaged by Cyprian others that Christe in the personne of one spake vnto all that hee myght commend the vnitie of the Church They except that hee to whom this was peculiarly giuen is to be preferred aboue al the reste And this is as much as if they should contend to haue him to be an Apostle rather thē his fellowes For the power of binding and losing cannot be taken away from the office of teaching the Apostleship rather then heat or light from the sun But if we yeeld that sōwhat more was graunted vnto Peter then to the rest that he shuld excel amongst the Apostles yet the Papists do foolishly inferre that a primacy was giuen him that he should be the vniuersal head of al the Church For there is both a difference betweene dignity power and also there is a difference of being in a higher degree of honour amongst a few then to gather the whol world vnder his elbowes And truly Christ laid not a greater burden vpon him then hee was able to beare He is commanded to be a porter of the kingdome of heauen he is cōmaunded by binding and losing to dispence the grace of God and to execute his iudgment vpon the earth namely so farre as the power of a mortal man doth reach Therefore whatsoeuer is giuen him must be restrained to the measure of grace wherewith hee is indued for the edifying of the Church So that huge empire which the Papists arrorogate vnto him falleth downe But if there were no controuersie nor strife but that Peter had it yet this maketh nothing for the tiranny of the Pope For the principle which the Papists hold no man in his right mind will graunt them that here it was giuen to Peter that he shuld passe it ouer as it were by right of inheritance to them that shuld come after him VVherfore the Papists do make him liberal of an other mans Further if there shuld be a continual succession yet the Pope getteth nothing therby vntil he be proued to be the lawful successor of Peter And how proueth he this Because Peter died at Rome As though Rome by the horrible murther of the Apostle gat her self the supremacy But they pretende that he was also Bishop there How vaine that is I haue sufficiently shewed in my institution from whence I had rather haue the whole tractation of this argument to be fetched then here with the trouble and wearines of the readers to vnfold it again Yet let this short clause be added Although the Byshop of Rome were by law the successour of Peter yet when by his owne falshoode he shall depriue himselfe of so great an honour whatsoeuer Christ gaue to the successours of Peter shall profit him nothing It is too well knowne that the Popes court is at Rome but they can shew no mark of a Church there And he asmuch abhorreth the office of a Pastor as he couetously striueth for his autoritie And if Christe omitted nothing for the extolling of Peters heyres yet hee was not so prodigall as to bestow that honour vpon Apostates Matth. 16 Mark 8. Luk. 9 20. Then hee charged his disciples that they shoulde tell no mā that he was Iesus the christ 21. From that time forth Iesus began to shew vnto his disciples that he must go vnto Ierusalem and
be refused and to be condemned but because there was nothinge more vnlikely then that the grace promised peculiarly to the Iewes shoulde be reiected of the gouernours of the same nation And because the great horrour of the crosse wherewith they were sodenly taken excluded them from the comfort of the hope of the resurrection which was added let vs learne that so oft as mention is made of the death of Christe to comprehende the whole 3. daies togither that the death and burial may lead vs vnto the happy triumph and newe life 1. The same time the disciples came It appeareth by the other two that the disciples came not to Christ of their owne freewil but when as they had priuily reasoned the matter by the way they were drawen out of their denne into the light But there is no absurditie in it that Mathewe hasting to Christes answer doth not set downe the whole course of the hystorie but passing by the beginninge doeth summarily declare why Christ reprooued that foolish desire of soueraigntie amongst the Disciples But when Christ inquireth of the secreat speach and vrgeth the disciples to cōfes that which they desired to haue suppressed we are taught to beware of all emulation be it neuer so secreat Further the circūstance of the time is to be noted the foretelling of death had made them sadde and doubtful yet as if they had heard of some fond fables or had a poeticall cup of fained drinke begun to them they doe presently striue about the supremacie How commeth it to passe that so great carefulnesse shuld so spedily vanish away but that the mindes of men are giuen so much to ambition that they forgetting the present warfare being deceiued with a false imagination doe straight step to the triumphs If the remembrance of that so lately spoken was so soone forgotten of the Apostles what shall become of vs if we bid the meditation of death farewell for a long time and giue our selues to slouthfulnesse to carelesnesse or to idle speculations But it is demaunded what occasion of trouble the Disciples had I aunswear that flesh doeth willingly shake off all trouble and letting passe all cause of heauinesse doeth take holde of that whiche was spoken of the resurrection whereof the contention arose amongst them being thus carelesse And because they doe eschewe the former part of the doctrine which is vnpleasant to the flesh God suffereth them to erre in the resurrection that they might dreame of that whiche shoulde not come to passe that Christ by preaching onely should get himselfe a kingdom which should be earthly that shoulde presently growe to great wealth and prosperitie But in this question there was a double fault for the Apostles dealt very preposterously while they reiecting the care of warfare whereunto they were called as souldiers that had well deserued they desire rest and seke to haue rewardes giuen them with honor before the time And secondly they dealt yll in this that where as they ought to haue bent thēselues togither with one consent mutually to help one an other and to desire for the price no lesse for their brethren then for thēselues through malitious ambition some of them endeuored to preuent the rest VVherfore that our course may be allowed vnto the Lord let vs learne paciently to bear the burden of the crosse that is laid vpon vs vntil the full time come for vs to be crowned further as Paul exhorteth Rom. 12. 10. In giuing honor go one before another The vaine curiosity of those men at this day is like to the former fault which leauing the lawfull course of their calling doe leape before their time aboue the heauens The calling vs in the Gospel to his kingdome sheweth the way that leadeth thither But these winged men not thinking of faith of patience of calling vpon God and other exercises doe dispute what is done in heauen but this is as muche as if any man about to take a iourney diligently inquiring of the situation of his Inne or lodging mooueth not one foote forwarde for when the Lord commaundeth vs to walke vppon the earth who soeuer doeth curiously dispute howe the deade doe sitte in heauen doeth hinder himselfe from comming into heauen 2. And Iesus called a little childe The sum is who soeuer desire greatnesse whereby they may be aboue their brethren shal be so far from obtaining the same that they cannot sticke to the vtmost corner And he reasoneth of the contrary because that only humility doeth extoll vs. And because that outward things set before our eyes do moue most he setteth before them a figure of humilitie in a yong child For that he commaundeth his to become like to a childe is not stretched generally to all thinges VVe know that in children many things are corrupt wherfore Paul wold not haue vs to be children in vnderstanding but in malice whome otherwise in vnderstanding he commaundeth to be of a ripe age But because that infants doe not yet knowe what it is to be preferred aboue others that they should striue about superioritie by their example Christ would blot out of their minds those things which prophane men children of the world do alwaies discourse of the pleasure of honours least any ambition shoulde stirre them vp If any man except that infants euen from the wombe haue pride grafted in them so that they would haue themselues to be most accounted of and most cared for the aunswer is easie Similitudes must not be too exactly nor narowly sifted to haue them agree in all poyntes But because there doth yet raigne so great simplicitie in infants that they knowe not the degrees of honours nor the swellinges of pride therfore Christ doth fitly and aptly propose them for an example And to this purpose appertaineth that conuersion whereof hee maketh mention namely that the disciples had now framed thēselues too much to the common maners of men and therfore that they might come to the right marke their course must be turned backward Euery man desireth the first or second place for himself but Christ alloweth no man no not in the lowest place except that he forget that superiority humble himself And on the contrary he sayth that they shal be greatest which do hūble themselues least that we should thinke that we loose any thing when we do willingly leaue al greatnes And heereof may be gathered a short definitiō of humility namely that he is truely humble who neither chalengeth any thing vnto himselfe before God nor contemptuously disdaineth his brethren nor desireth to be sene ligher but satisfieth himself to be accounted one of the members of Christe desiring no other thing then that the head may be onely exalted 3. And who soeuer shal receiue Christ now doth metaphorically cal thē children which laying aside al loftinesse doe frame thēselues to modesty and subiection and that is added in stead of a comfort least submission shuld be hard troublesome vnto vs wherby
neyther doe wee lose anye thing if GOD doe kindelye receiue into fauour them whiche by theyr sinnes hadde bene estraunged from him and it is a hardnes without godlines not to be gladde when we see our brethren restored from death to life Matth. 18. Mark Luk. 17. 15. Moreouer if thy brother trespasse against thee goe and tell him his fault betweene thee and him alone if hee heare thee thou haste wonne thy brother 16. But if hee heare thee not take yet with thee one or two that by the mouth of two or three witnesses euery word may be confirmed 17. And if hee will not vouchsafe to heare them tell it vnto the Church and if he refuse to heare the Church also let him be vnto thee as an heathen man and a Publican 18. Verely I say vnto you whatsoeuer yee bind on earth shal be bound in heauen and whatsoeuer ye lose on earth shal be losed in heauen 19. Againe verely I say vnto you that if two of you shal agree in earth vppon any thing whatsoeuer they shall desire it shal be giuen them of my father which is in heauen 20. For where two or three are gathered together in my name there am I in the mids of them  3. Take heede to your selues if thy brother trespasse againste thee rebuke him and if he repent forgiue him 15. If thy brother trespasse against thee Because hee had spoken before of bearing with the infirmities of the brethrē now he sheweth more plainly how and to what ende and how farre they are to be borne with For otherwise it had bene a ready obiection that offences cannot otherwise be auoyded but that euery manne shoulde winke at the faultes of other men and so should sinne be nourished by bearinge with it Therefore Christ prescribeth a meane betweene both which neither shall offende the weake too much and yet shall be apte for the healing of their diseases For seuerity compounded to the nature of a medicine is profitable and prayse worthy In summe Christe commaundeth his disciples so to forgiue one another that yet they endeuor to correct their faults which must be wisely obserued because that nothing is more difficult then to spare and fauour men and freely to reprehend their faultes All men almost do leane to the one side so that eyther they do deceiue one another with deadly flatteringes or els they strike them too hardly whom they should heale But Christ commendeth to his disciples mutual loue which should bee farre from flattery Hee onely commaundeth them to season their admonitions with moderation least if they be too austere hard they should ouerthrow the weake And he expresly setteth downe three degrees of brotherly correction the first is that hee which hath sinned should be admonyshed priuately And the second is if hee shew any token of stubbornesse that hee be againe admonished beefore witnesses The third is if he preuaile nothing this way that he be delyuered to the publike iudgment of the Church And this is the purpose which I spake of least that charity be broken vnder pretence of feruent zeale Further because ambition doth cary away the most part of men so that they are too desirous to spread the offences of their brethren Christ doth in time meete with this faulte commaunding vs to couer the faultes of our brethren as much as we can For who so are delighted with the shame and infamy of the brethren it is certeine that they are caryed away with hatred and malice for if there were any charity in them they would haue regard of the shame of the brethren It is yet demāded whether this rule doth generally extend to all sinners For there are very many whiche wil allow no publike reproues vntyl the offender be first pryuately admonished But there is a manifest restraint in Christes wordes for he doth not simply and without exception commaund that whosoeuer sinneth should be admonished or reproued priuately and without any witnesse but he would haue vs to try this way when we are priuately offended not because the matter is our owne but beecause it is meete that wee shoulde be wounded with sorowe as ofte as GOD is offended Neither yet dooth Christe speake heere of suffring iniuryes but hee dooth generally teach vs so to imbrace and vse louing kindnes amongst vs least by handling the weake ones more sharply wee should lose them which were to be kept Therefore this clause against thee doth not note an iniury done to some one man but distinguisheth betweene secrete and manifest sinnes For if any man sinneth against the whole Churche Paule commaundeth that he should be publikly reproued so that hee woulde not haue the very Elders spared For of them by name doth Paule giue Timothy charge that by publike reprouing them beefore all men they might be made a publike example to others 1. Tim. 5. 20. And certenly it were a ridiculous thing that hee which offended so that his offence were openly knowne to the publike offence of the brethren should bee admonished of euery one of them for so if a thousand knew it he shuld be admonished a thousand tymes VVherefore that distinction whiche Christ expresly maketh is to be kept that no man by making secrete offences common should rashly and without necessity defame his brother If he shall heare thee thou hast wonne Christ confirmeth his doctrine by the profit and fruite that shall come thereof For it is no small matter to get a soule to God which was in bondage to Sathan And whereof cōmeth it to passe that they which are falne doe seldome repent but beecause that they being handled odiously and as enemies do hardē themselues in obstinacy Therefore nothing is better then gentlenesse which reconcileth to God them which had falne from him And he that dooth intemperately runne into a fond fauouring the offender doth willingly lose the saluation of his brother which he had in his hand In Luke Christ commaundeth vs expresly to be satisfied with a priuate admonition if our brother be thereby brought to repentaunce Hereby is also gathered how necessary it is that there be amongste the faythfull a free and mutuall lyberty of reprouing one another For when as euery one of vs doth offend often euery daye it were extreame crueltie by our silence and dissimulation to betray the saluation of them whō by a friendly reprofe we might delyuer from destruction For though that successe doth not alwayes followe yet dooth there lye a great guiltinesse vpon him who neglecteth the remedy prescribed by the Lord for the preseruation of the saluation of the brethren It is also to be noted that the diligenter we are to perfourme this duety the more the Lord doth yeeld ouer his own honour to vs. For one man cannot conuerte another it only belongeth vnto him yet doth he adorne vs with this vndeserued title that we doe gaine or winne a lost brother 16 If he heare thee not take yet with thee The second degree
and to cast them out as straungers shutting the gate vppon them whom Christ wil not haue to be forbydden For of such In this word he comprehendeth aswell the lyttle ones as them that are lyke them For the Anabaptistes doe very fondlye exclude children at whom they should beginne But in the meane season he taking occasion of this present matter exhorted his disciples that laying by malice and pride they shuld put on a childish nature Therfore it is added by Mark and Luke that no man can enter into the kingdome of heauen except he become like vnto a childe But the admonition of Paul is to be noted in the former Epistle to the Cor. the 14. chap. and 20. vers Be not children in vnderstanding but in malitiousnes Math. 19. Mark 10. Luk. 18. 16. And behold one came said vnto him good master what good things shal I do that I may haue eternall life 17. And he said vnto him why callest thou me good There is none good but one euen God but if thou wilt enter into life keep the commaundements 18. He sayd vnto him which And Iesus sayd these thou shalt not commit adultery thou shalt not steale thou shalt not beare false witnesse 19. Honour thy Father and Mother and thou shalt loue thy neighbour as thy self 20. The young man said vnto him I haue obserued all these things from my youth what lack I yet 21. Iesus saide vnto him if thou wilt be perfect go sell that thou haste and giue it to the poore and thou shalt haue treasure in heauen and come and follow me 22 And when the young man heard that saying he wente away sorowful for he had great possessions 17. And when he was out on the waye there came 〈◊〉 running and kneeled to him and asked him good maister what shall I doe that I maye possesse eternal life 18. Iesus said to him VVhy callest thou me good there is none good but one euen God 19. Thou knowest the commaundements thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt hurt no man Honour thy Father and mother 20. Then he aunswered and said to him mayster al these thinges I haue obserued from my youth 21 And Iesus beheld him and loued him and saide to him one thing is lacking vnto thee goe and sel all that thou hast and giue to the poore thou shalt haue treasure in heauen and come follow me and take vp the crosse 22. But he was sad at that saying and went away sorowfull for hee hadde great possessions 18. Then a certeine rular asked him sayinge good master what ought I to do to inherite eternal life 19. And Iesus said vnto him why callest thou me good◠〈◊〉 is good saue one euen God 20. Thou knowest the commandementes Thou shalt not commit adultery Thou shalt not kill Thou shalt not steale Thou shalt not bear false witnesse Honour thy father and thy mother 21. And hee saide all these haue I kept from my youth 22. Now when Iesus heard that he said vnto him yet lackest thou one thing sell all that euer thou hast and distribute vnto the poore and thou shalte haue treasure in heauen come followe me 23 But when he heard those things he was very â—eaâ—ye for he was merueilous rich 16. Behold one came Luke saieth that he was a rular that is a man of great authority not one of the common people Though ryches get honour yet it seemeth that he was esteemed as a graue and a good manne And all cyrcumstaunces being considered though he is called a younge man yet I thinke he was one of that sorte which by a sober and chaste life reuerenced the auncient integrity And he came not deceitefullye as the Scrybes were woont but with a minde to learne and so aswell in wordes as by kneeling downe he declared that he reuerenced Christ as a faythfull teacher But againe a blynde confidence in his workes hyndereth him from profiting vnder Christ vnto whom otherwise he desired to yeelde himselfe to be taught So at this day we see some not euill affected yet wil hardly tast the doctrin of the gospel because they are caried away I know not with what shadowish holines Further y t we may iudge the better of the estate of y e answer the maner of the questioÌ„ must bee noted for he dooth not simply ask by what meanes or which way he shuld come to eternal life but what good shuld he do to get it So he dreameth of merits wherby he wold make a fulrecoÌ„peÌ„ce for eternal life wherfore Christ very aptly sendeth him to the obseruation of the lawe which is the certeine way to life as I will presently more fully declare 17. VVhy callest thou mee good I do not take this reproofe so subtilly as a great part of the interpreters do as though Christ would secretely instruct him of his godhead For they do think that these words do signifie thus much as if he should haue said if thou knowest no higher thing in me then a humane nature thou dost wrong to giue that title of good to me which belongeth to God alone Verely I do graunt to speak properly men are not worthy of so honorable a title no nor the Angels for they haue not a drop of goodnes of themselues but what they borowe from God But Christ had no other purpose then to bring his doctrine into credit as if he shuld haue said thou doest euil to call me good maister except thou dost acknowledg me to come from God Therfore the yong man is not here instructed in the essence of the godhead but is led to beleeue the doctrine He had now already some affection to obedieÌ„ce but Christ would haue him to go further as to heare God speaking For as it is the maner of meÌ„ of deuils for the most part to make Angels they do generally cal theÌ„ good teachers in whoÌ„ they see nothing that is good And these are as prophanings of the gifts of god Therfore it is no meruaile if Christ to get his doctrin autority doth cal the yong man back to God Keepe the commaundements Some of the old writers haue corruptly interpreted this place whoÌ„ the Papists folowed as though that Christe shuld teach that by the obseruatioÌ„ of the law we could deserue eternall life But Christ considered not what men could do but answereth to the question proposed what is the righteousnes of works wich the law defineth And certeinly so it must be holden that God in his law coÌ„prehendeth the way to liue holily righteously wherin perfect righteousnes is contained Neither did Moses vtter this seÌ„tence in vaine He y t doth these shal liue therin Likewise I call heauen earth to witnesse that I haue this day shewed you life Therfore it cannot be denied but that the obseruation of the law is righteousnes wherby life may be obtained if anye man were a perfect obseruer of the law But because
so hard entraunce into the kingdome of heauen for it is a common disease almost of all men to trust in their riches This doctrine is also very profitable for al men namely to rich men as that they being admonished before of their daunger should take heede to poore men that they shuld be content with their estate and not so couetously desire that which wil be more to their harm then to their gain It is certeine that riches of it selfe doe not hinder vs from following but such is the corruption of man that they which haue aboundance can scarsly escape from drowning themselues therein So that they which flow with riches are holden bound by Sathan as it were in chaines that they shuld not look vp into heauen nay they entrench bind and enthrall thēselues wholly to the earth The similitude of the Camel which he addeth a litle after amplifieth the difficultie for it declareth that rich men do swell are more puft vp with prid vain boldnes so that they cannot suffer thēselues to be brought into such straites as God doth keepe his childrē I thinke that by this word Camel is rather noted a great rope for a shyp then a beast 25. And when his disciples heard it The disciples doe meruale for this should not make vs a litle carefull considering that riches doe stoppe vp the entraunce into the kingdome For which way soeuer we shall turne our eyes a thousand stops will set themselues against vs. But let vs note that they were so amased that yet they fledde not from the doctrine of Christe He of whom mention was made euen now dealt otherwise for the streightnesse of the commaundement so feared him that he diuorced himselfe from Christ but though these men be amased and doe ask who then can be saued yet they bend not theyr course an other way but desire to vanquishe their doubtful hope So it shall profit vs to feare the threatninges of GOD so ofte as hee denounceth anye harde or fearefull thinge so that our myndes faynte not but rather bee styrred vppe 26. VVith men this is vnpossible Christ doth not altogether sette theyr mindes free from all care because it was profitable for them to vnderstand how hard it is to ascend into heauen First that they might imploy al their endeuours to this purpose then that they distrusting themselues might seeke for helpe from heauen VVe see how sluggish and carelesse we be VVhat shoulde befall if the faythfull shoulde thinke that they should walke pleasauntlye through a softe and pleasaunt playne for recreation This therefore is the cause why Christe dooth not extenuate the daunger that he might thereby put his disciples out of feare but rather encreaseth it For where as before hee had onely sayde that it was heard now he saith it is impossible VVherby it appeareth that they are very preposterous teachers which are so afrayd to speake hardly that they giue lybertie to the sluggyshe fleshe But it were better to follow the rule of Christe who so tempereth his speach that he might teach men that are throwne down in thēselues onely to repose themselues in the grace of GOD and withall that hee myght stirre them vppe to prayers So hee dooth wisely helpe the infirmity of menne not by attributing any thing vnto them but by stirring vp their mindes to hope in the grace of God And by this aunswere of Christ is that generall rule refelled which the Papists gathered out of Hierom. VVhosoeuer shal say that the law is hard to be kept let him be accursed For Christ doth plainly declare that it is not possible for men to keepe the way to saluation but so far as the grace of God doth helpe and direct them Math. 19. Mark 10. Luke 18. 27. Then answered Peter and said to him Beehold we haue forsakē al followed thee what shall we haue 28. And Iesus said vnto them verely I say to you that when the son of man shall sitte in the throane of his maiestie yee which followed me in the regeneration shall sitte also vpon the twelue throanes and iudg the twelue tribes of Israel 29. And whosoeuer shall forsake houses or brethrē or sisters or father or mother or wife or children or landes for my names sake he shall receiue an hundreth folde more and shal enherit euerlasting life 30. But many that are first shal be last and the last shal be first 28. Then Peter beganne to say vnto him Loe wee haue forsaken al and haue folowed thee 29. Iesus aunswered and said verelye I saye vnto you there is no man that hath forsaken house or brethren or sisters or father or mother or wife or children or landes for my sake and the Gospels 30. But he shall receiue an hundred folde nowe at this presente houses and brethren and sisters and mothers and children and landes with persecutions and in the world to come life euerlasting But many that are first shall be last and the last first 28. Then Peter said Lo wee haue left al and haue folowed thee 29. And he said vnto them verely I saye vnto yo◠there ◠no man that hath left house of parents or brethren or wyfe o◠children for the kingdome of Gods sake 30. VVhiche shall not receiue muche more in this worlde and in the world to come lyfe euerlasting Luke 22. 28 And ye are they which haue continued with me in my temptations 29. Therefore I apppoynt vnto you a kingdom as my father hath appoynted vnto me 30. That yee may eate drink at my table in my kingdome and site on seates and iudge the twelue tribes of Israel Peter dooth secretelye compare himselfe and the other disciples with that rich man whom the world had alienated from Christ. And because they ledde a poore and wandring lyfe not without reproofe and troubles neither did there appeare anye shewe of a better estate in tyme to come hee demaundeth and not without cause whether they haue lefte all and followed Christ in vaine For it were an absurd thing for them to be spoiled not to be better recōpenced by the Lord. But what were those al thinges For when as they were base and poore men they scarse had a house to leaue therefore this bragging might seeme to be ridiculous And certeinly experience sheweth howe greatly menne doe commonly esteeme of theyr dueties towardes GOD. As at this day they which were almost ready to begge in popery do proudly cast forth that they haue lost much for the cause of the Gospell yet the disciples may be excused for though their estate was neuer gorgious yet they lyued at home of their handy occupation◠as the richest of them all And wee knowe that poore menne accustomed to a quiet and honeste life are hardlyer drawn from their wiues and children then those men which are caryed by ambition or that are drawne hether and thether with the blaste of prosperitie And except there had beene some reward layde vp for them
because his purpose was frō the beginning of the 22. chapt to gather togither the last speaches of Christ there is no cause why the readers shoulde much seeke what was spoken the first the second or the thirde day within so short a time Nowe it is worth the labour to note what Math. and Luke do differ amongst them selues for whē he toucheth only one part this latter toucheth two Thys they do both sette downe that Christ is like to a noble man who going into a farre country to get a kingdom deliuered his mony to his seruāts to occupy and so forwards But that other part is only touched by Luke that his subiects abused the absence of the prince mooued a tumult that they might shake off his yoake from them Christ in bothe poyntes bent to this that the Disciples were farre deceiued in that they thoughte that they should now haue a kingdom established and that they went now to Hierusalem presentlye to erecte a gloryous estate of the same So the hope of a present kingdome being taken awaye he exhorteth them to hope and patience For hee telleth them that they must abide manye troubles a long time and carefully beefore they shall enioy that glorye which they so earnestly gape after Into a farre countrey VVhereas the disciples thought that Christe went euen then to take possession of his kingdome hee reproueth this errour first because he must take a longe iourney to get him his kingdome Further they which hunt after curious pointes do subtilly dispute what that farre countrey shuld meane I suppose that Christ meant no other thing then his long absence from the time of his death vntill his last cōminge For though he sitting at the right hande of his father hath obtained the rule ouer heauen and earth and since hee ascended into heauen all power is giuen that euery knee shuld bow before him yet because he hath not throughly brought all his enemies vnder nor yet appeared as iudge of the world nor manifested his glorye it is not vnaptly said that hee is absent from his vntill he returne againe furnished with a new kingdō It is true that he reigneth now in that he regenerateth his into a heauēly life and reneweth them after the image of God and accompanieth them with Angelles while he gouerneth his Church by his worde preserueth it by his might enricheth it with the gifts of the spirit cherisheth it with his grace and sustaineth it by his power and to be shorte he beestoweth vppon it whatsoeuer is necessary for the saluation of the same while he stayeth the rage of Sathan and of all the wicked and bringeth al their deuises to nothing but because this manner of gouernment is hid from the eye of the body the manifestation of the same is properly deferd vnto the latter day Therfore when as the Apostles did fondly take hold of the shadow of a kingdome the Lorde saieth that he must seeke the kingdom a farre off that they might learne to abide that delay 13. He called his ten seruaunts The number of the seruants is not so much to be rested vpon as the summes of mony For Math. speaking of diuers summes containeth the more plentiful doctrine for that Christ doth not lay the like burden of trauell vpon all men but committing a small sum to one he maketh an other ruler ouer more They both agree in this that Christ after a sort goeth a iourney into a far country from his vntil the last day of the resurrection but in the meane while it is not meete that they should sit idle and do nothing for euery perticular man hath a certaine calling laid vpon him wherin he should exercise himselfe therefore they ought to apply their businesse that they might diligently further the Lordes worke Luke sayeth simply that euery man hath a piece of mony giuen him because that whether the Lorde committeth vnto vs more or lesse euery man shall giue a like account for himself Mathew as I sayde dealeth more fully and plainly for he speaketh of distincte and seuerall portions For we know that the Lord doth not giue to al men without differēce the like measure of gifts but diuideth them diuersly as he thinketh best that some shuld excel others 1. Cor. 12. 7. Eph. 4. 7. Also we must know that what gift soeuer the Lord bestoweth vpon vs is committed vnto vs as mony that some gaine shuld arise thereof For there is not a viler thing then that the graces of God the force wherof consisteth in the frute of them should lie buried and not be applied to some vse MAT. 15. To euery man after his own ability Christ doth not in these words distinguish nature from the gifts of the spirit For there is no power nor abilitie which is not to be acknowledged to be receiued frō god Therfore whosoeuer would parte with God shal leaue nothing for him self Then what is the meaning of this that the maister gaue to euery mā more or lesse after his own ability That is because God as he hath disposed euery man and adorned him with naturall gifts so also dooth he lay this or that vpon him exerciseth them in doing of things hee carieth them forwardes to diuerse callinges he furnisheth them notably for the woorke and giueth occasion for them to bee occupied in But the Papistes are to bee laughed at while they doe hereof gather that the gyftes of God are bestowed vpon euery man according to the measure of his deseruing For though the old interpreter vsed this worde vertue yet he meant not that God would bestow vpon men according as they should behaue themselues and get the praise of vertue but onely as the maister should esteeme them sitte And wee know that God findeth no man sitte vntill he hath made him so And there is no ambiguitie in the Greek word Dunamis which Christ vseth 20. He which had fiue talents They are sayde to gain which do profitably employ whatsoeuer God hath left with them For the life of the godly is aptly compared to gayning by occupying for they ought to deale to fro for the maintenaunce of societie amongst themselues And the industry which euery man applyeth in the occupying of the gyft committed to him the calling it self the faculty of wel doing and the other gifts are accounted for marchandise because they belong to this vse and end that there may be a mutuall fellowshippe amongst men And the gayne whereof Christ maketh mention is the common profitte which setteth forth the glory of God For though God doth not enrich nor encrease our works yet as euery man doth profit most his brethren and doth profitably apply for their saluatiō the gifts which he hath receiued of God so is he sayd to profit or to gaine to God himself For the heauēly father doth so much accoūt of the saluation of men that whatsoeuer is imploied that way hee woulde haue it reckoned amongst his accountes Further least we
and found it as he had saide vnto them 33. And as they were losinge the Colte the owners thereof saide vnto them why lose yee the Colte 34. And they sayde the Lorde hath neede of him 35. So they brought him to Iesus and they caste their garraentes on the Colte and set Iesus thereon 36. And as he went they spred their clothes in y e way 37. And when hee was nowe come neere to the going downe of the mounte of Olyues the whole multitude of the disciples began to reioyce and to praise God with a loud voice for al the great workes that they had seene 38. Saying blessed be the king that cōmeth in the name of the Lord peace in heauen glory in the highest places Christe sent for the Asse by his Disciples not beecause he was wearye of the iourney but to an other ende For sith the time of his death was now at hand his minde was to shew what shoulde bee the nature of his kingdome He beganne to doe so at his Baptisme but this remained to be shewed towardes the end of his calling For why should hee thus long abstaine from being called king and now at the length of himself professeth himselfe to be a king but because he is not farre from the ende of hys race Therefore the time being neere of his departure into heauen he openly beganne his kingdome vppon earth But this pomp had beene very ridiculous if it had not aunswered to the prophesie of Zachary Christ challenging a kingly honour to himselfe entreth into Ierusalem riding vppon an Asse a royall shew I warrant you Note also that he had borowed the Asse of another Now in that he wanted saddle and other furnyture so as his disciples were compelled to lay theyr cloathes vpon it was a token of vile and shamefull pouertie He had I graunt a great company following him but of what manner of men but such as vnaduisedly had runne to him out of the next villages There are many ioyful shoutes heard but of whome namely of poore men and of the basest sort of the people as if he had of purpose set himselfe to be scorned of all men But because he was to doe two thinges togeather as to giue some shewe of his kingdome and to teach that it is not like to earthly empires nor stādeth in the transitory riches of this world it was meete that hee should holde this very course Yet this also might seeme a fonde thing to prophane men if God had not declared before by his Prophet y t there shuld come such a king to restore the sauing health of his people Therefore least the contemptible estate of Christ should hinder vs from beholding his spirituall kingdome in this shew let vs alwayes haue that heauenlye Oracle before our eyes wherewith God more adorned his sonne vnder that contemptible shew of a begger then if he should haue shone withal the ensignes of all the kinges of the earth VVithout this sauce this hystory will neuer bee sauory to vs therefore Matthewes wordes are of great weight when hee saith that the saying of the Prophet was fulfilled For when he saw that men which are too much giuen to glorious and pompous shewes can hardlye be brought by theyr owne wisdome of the fleshe to profitte any thing by this hystorye he leadeth them from the simple beeholding of the thing to the consideration of the prophesie 2. Goe into the towne Hee borowed not the Asse to ease him in hys iourney for being come as farre as Bethani◠hee might easily haue gone the rest of the iourney on foote But as kinges goe vp into their charets that they may be seene a farre off so the Lorde woulde by this meanes moue the people to look vpon him and by some token to ratifie the cries of his followers least any man should thinke that they gaue him the honour of a kinge againste his will It is vncerteine from whence the Lorde commaunded them to bringe the Asse but that it is supposed from some countreye village For it is verye ridiculous that some doe allegorically expound it of Ierusalem As vnapt also is that allegory which they doe coyne of the Asse and the Colte they woulde haue the Asse to be a figure of the Iewish people which had beene before brought vnder and accustomed to the yoke of the law and that the Colt wheron neuer man had rydden represented the Gentiles And that Christe did therefore first ride vpon the Asse because he was first to begin with the Iewes and that then he shifted ouer to the Colt because that he was also in the second place set ouer the Gentiles And Mat. seemeth to note his riding vpon them both But considering this figure Synecdoche is so often vsed in the scripture it is no meruaile if hee name two for one But it plainely appeareth by the other Euangelistes that he ridde onely vpon the Colte And Zachary taketh away this doubt for because of the familiar vse of the Hebrew tongue he rehearseth one thing twise And anon yee shall finde Least he should hinder the Disciples from yeelding a readye obedience the Lord speedily aunswereth these questions And first he telleth them that he sendeth them not at aduenture when he saith that at the first entraunce of the towne they should finde a young Asse with his damme then that no man should hinder them but that they shuld bring him so that they answered that he had neede of it And by this meanes he proued his Godhead For it belongeth to God alone to knowe that which is absent and to bend the heartes of men to yeeld consente For though it might haue beene that the owner of the Asse hauing no euill opinion of him would willingly graunt it yet to say whether he should be at home or no or whether he would then lend it him or whether he would giue credit to those men vnknowne to him it was not in mortal man te say And as Christ strengtheneth his disciples that they might be the readier to obey so we see how diligent and ready they shewe themselues in obeying And the successe declareth that this whole matter was gouerned of God 5. Tell yee the daughter of Sion This is not in Zachary word for word yet the Euangelist doth aptly and fitly apply that to al godlye teachers which God gaue in commandement to one Prophet to declare For this was the onely hope whereupon the children of GOD should staye and strēgthen themselues that the Redeemer should come at the length And therefore the Prophet teacheth that the comming of Christ should bring full and perfect matter of reioyceing to the faythfull For because God is not otherwise merciful to them but by putting a Mediatour betweene them and the same Mediatour is he which delyuered his from all euilles what can therebe without him that can comfort men lost by their own sinnes and oppressed with miseries And as Christ being absent it is of necessity
that we should be altogeather ouerwhelmed with sorowe so againe the Prophet telleth the faythfull that they haue iust cause to reioyce when the Redeemer is present with them And though he commendeth Christ with other titles as that he is iust and furnished with saluation yet Matthew tooke but that one poynt which serued for hys purpose namelye that he shoulde come poore or meeke that is vnlike to earthly kinges which excell in royall and pompous estate And this is added as a token of his pouerty that he should ride vpon an Asse or the Colt of an Asse For it is not to be doubted but that hee opposeth thys meane manner of riding against a princely pompe 6 The disciples went It is already spoken before that the disciples are here commended for their diligence and readines to obey For the authority of Christ was not so great that his bare name shoulde suffice to moue straungers Also it was to be feared least they shoulde bee charged with theft Therefore it doth hereby appeare howe much they credited the maister in that they answere not againe but trusting to his promise they hasted to execute that which they were commaunded Let vs also learne by their example to go through all lets and hinderances that we maye obey the Lorde in those things which he requireth of vs. For al lets set aside he shal finde passage and he wil not suffer our endeuours to be in vaine 8. And a great multitude The Euangelistes doe here declare that the people acknowledged Christ as a king But it might seeme to bee but a iest that the simple people by cutting downe of boughes and spreading of garmentes in the way should giue to Christ the vaine title of a king Yet as they did this in earnest and testified their obedience from their heart so Christ accounted them as fitte harauldes or proclaymers of his kingdome Neither is there any cause why we should meruaile at such a beginning when as at this day also he now sitting at the right hande of his father euen froÌ„ his heauenly throane calleth obscure men by whoÌ„ his maiestie is set forth in base manner That they cutte downe the boughes of Palmes as many interpreters doe gesse according to an auncient and solemne custome of that day I see no probability nor likelihood But it rather appeareth that they were moued with a soden instinct of the spirit to giue this honour to Christ when as the disciples which were examples of this matter to the reste of the multitude had thought of no such thing and this also may be gathered out of Lukes words 9. Osanna the Sonne of Dauid This prayer is taken out of the Psalm 118. 25. Matthew also doth purposely set down the Hebrew words that wee might knowe that these greetinges were not rashlye giuen to Christe nor that the Disciples spake at randon without regarde what wordes soeuer came vppon their tongues ende but they reuerently folowed that forme of prayer which the holy Ghost by the mouth of the Prophet had taught the whole Church For though he speaketh there of his kingdome yet no doubt but that he had speciall regard and would haue others to haue regard to that eternall succession which the Lorde had promised him For hee had prescribed vnto the Church a perpetuall order for prayer which was also vsed when the wealth of the kyngdome was decayed So it came to passe by custome that they euerye where vsed these wordes in theyr prayers for the redemption promysed And Mathewes purpose was as wee touched euen now to set down in Hebrew a verse notably and commonly vsed to declare that the people acknowledged Christ to be the Redeemer The pronunciation of the wordes is somewhat altered for it should rather haue beene sayde Hoschâ—a na Saue I beseech but wee know that the wordes can scarsly be translated into an other tongue but that somwhat of the sounde must be chaunged And the spirit did not onely teach the old people to praye for the kingdome of Christe but also prescribeth the same rule vnto vs now And when as God will not raigne but by the hande of his sonne the same is noted in these wordes when wee saye Thy kingdom come as it is more plainely declared in the Psalme Furthermore this praying to God that hee would preserue his Sonne our king we graunt that this kingdome is not erected by manne nor vpholden by the power of menne but standeth inuincible by his defence from heauen He is sayd to come in the name of God which doth not intrude himself but taketh the kingdom at the coÌ„mandemeÌ„t appointment of god which is more certeinely gathered out of Marke where there is another cry sette downe Blessed be the kingdome that commeth in the name of the Lord of our father Dauid For so they say in respect of the promises because the Lord had said that he would at the length deliuer that people had appoynted the meane of the restoring of the kingdom of Dauid Then we see that the honour of the Mediatour from whom the restitution and saluation of all thinges was to be hoped for is attributed to Christ. But when as they were common rude simple people which called the kingdom of Christ the kingdome of Dauid hereby we learn that this doctrine was commonly knowne which at this day seemeth to be so straung and hard because they are but litle exercised in the Scriptures In Luke are these few wordes added Peace in heauen and glory in the highest places VVherein there is no difficulty but that they aunswere not to the song of the Aungels which we had in the second chapter For there the Aungelles assigne the glory to God in the heauens and peace to menne vpon the earth here the peace aswell as the glory is referred to GOD. Yet in the sense there is no diuersitie For though the Aungels do shew the cause more plainely why it was meete that glory should be song to God namely because that by his mercy men enioy peace in this world yet the meaning is all one of that and this that the multitude now saith that peace is in heauen for we know that miserable soules can otherwise haue no peace in the world except God reconcile himself vnto theÌ„ from heauen Math. Mark Luke 19.   41. And when he was come neere hee behelde the citie and wept for it 42. Saying O if thou hadst euen knowne at the least in this day those thinges which belong vnto thy peace but now are they â—â—d from thine eyes 43. For the dayes shal come vpon thee that thine enemies shall cast a trench about thee and compasse thee round and keepe thee in on euery side 44. And shal make thee euen with the grounde and thy children which are in thee and they shall not leaue in thee a stone vpon a stone because thou knewest not the time of thy visitation 41. Hee wept vpon it VVhen as Christe desired
and passed by on the other side 33 Then a certeine Samaritan as he iourneied came neere vnto him and when he saw him he had compassion on him 34. And went to him and bound vp his woundes and powred in oyle and wine and putte him on his own beast brought him to an inne and made prouision for him 35 And on the morowe when he departed hee tooke out two pence and gaue them to the host said vnto him take care of him and whatsoeuer thou spendest more when I come againe I wil recompence thee 36. VVhich now of these three thinkest thou was neighbour vnto him y t fel amōg the theeues 37. And he said he that shewed mercy on him thē said Iesus to him goe and doe thou likewise Though those thinges which Matthew in the 22. chapter and Marke in the 12. doe reporte haue onely something in them like to this hystory and be not one yet I haue chosen to set it down in this place because that when Matthew and Marke doe say that this was the last question wherewith the Lord was tempted Luke maketh no mention of that matter And he seemeth to omit it of purpose because that he hadde reported it other where Yet I doe not saye that it is one and the same hystory for Luke hath some thinges diuerse from the other two They all agree in this that a Scribe moued this question to tempt Christe But hee whom Matthew and Mark do make report of at the length departeth well affected for he yeeldeth to Christes aunswere and sheweth a token of a mild spirit apt to be taught Note also that Christ likewise saith that he is not far from the kingdome of heauen But Luke bringeth in an obstinate man swelled with pride in whome there appeareth no token of repentaunce And it may be sayde without absurditie that this question of the true righteousnesse and obseruation of the lawe and of the rule of good lyfe was ofte moued to Christ. But whether Luke reporteth this in an other place or whether he pretermitted that other question because that former history was sufficiēt in respect of the doctrine the likenesse of the doctrine seemeth to require that I should confer the three Euangelists together Now it must bee considered what occasion moued this Scribe to aske this question of Christ which was because he was an interpreter of the law and was offended at the doctrine of the Gospel because he thought that the authoritie of Moses was thereby diminished But hee did it not so much of zeale to the law as that hee tooke it disdainefully that hys maister should lose any honour Therefore hee demaundeth of Christe whether he would professe any thing more perfecte then the lawe For though hee vttereth not this in wordes yet his captious question tendeth to this to bring Christ to be hated of the people Further Mathew and Marke doe not attribute this subtiltie to one man onely but they do teach that the matter was done by agreement and that one was chosen out of the whole company who seemed to excell the reste in witte and learning Luke also doth somewhat differ from Matthewe and Marke in the manner of mouing the question For in him the Scribe demaundeth what men should doe to attaine eternall life and in the other two what is the greatest commaundement in the law Ye◠it is to one end for hee assaulteth Christ subtilly so that if hee could draw any thing out of hys mouth that differed from the law he might shake him vp as an Apostata and an aucthour of wicked backsliding LV. 26. VVhat is written in the law He heareth another maner of aunswere of Christ then he looked for And Christe shewed no other rule of a holy righteous life thē that which was deliuered in the law of Moses because that the chiefe perfection of righteousnesse is contayned vnder the perfect loue of God and of our neighbours Yet it muste be noted that Christ spake here of the meanes to obtaine saluation according to the question that was moued to him For he doth not plainely teach here as he doth otherwhere how men shoulde come to eternall lyfe but how they shoulde liue that they might be accounted righteous before God It is euident that the law teacheth men howe they shoulde frame theyr lyfe to purchase their owne saluation before God But that the law can do nothing but condemn and is therfore called the doctrine of death and is saide to encrease transgressions Rom. 7. 13. the fault is not in the doctrine but in vs because it is impossible for vs to performe that which he commaundeth Therefore though no manne is iustified by the law yet the law it selfe containeth the chiefe righteousnesse for it doth not deceitfully promise saluation to them that follow the same if any man doth fullye obserue whatsoeuer it commaundeth Neyther should this manner of teaching seeme absurd to vs that God should first require a righteousnes of workes and shoulde after offer it freelye without good workes because it is necessarye for men to acknowledge theyr owne iust damnation that they might be driuen to flye to the mercy of God Therfore Paule dooth compare both the righteousnesses togeather Rom. 10. 5. that we might know that God iustifieth vs freelye beecause we haue no righteousnesse of our owne But Christ applyed himselfe in this aunswere to the Lawyer and had respect to the manner of the question mooued For he demaunded not whence they should seeke their saluation but by what works it should be attained MAT. 38. Thou shalt loue the Lorde Marke setteth downe a preface and saieth that the God of Israel is the only Lord. In which words GOD would sette forth the authority of the law two wayes For this should be both a sharpe spurre to stirre vs vp to worship God while wee are certeinly perswaded that we worshippe the true maker of heauen earth for doubting dooth naturallye make vs slouthfull and it dooth sweetely allure vs to loue him because that hee adopteth vs of hys free grace to be his people Therefore least the Iewes should be afrayde as it commonly vseth to be in thinges that are doubtfull they heare that the true and onely GOD prescribeth them this rule for them to liue by And least that distrust should draw them backe God commeth to them familiarly and commendeth his free couenaunt vnto them Yet notwithstanding it is not to be doubted but that God would make himselfe known from all Idolles least the Iewes should be drawne away but shuld keepe themselues in the true worshyppe of him alone But nowe if no vncerteinety canne hynder the miserable Idolaters from following their loue with a madde heate what excuse shall the hearers of the Law haue if they become slouthfull when God hath reuealed himselfe vnto them That then which followeth is a briefe summe of the lawe which Moses also setteth downe For when as the lawe was deuided into Tables of the
charity towardes menne The aunswer is though the worshippe of God is farre more excellent and pretious then all the dueties of a ryghteous lyfe yet the outwarde exercises of them are not of themselues of that value as to ouerthrowe charitie For wee knowe that charitie pleaseth GOD simplye and of it selfe when as hee doth not regarde nor allowe of sacrifices but to an other ende Note that hee speaketh heere of naked and vaine sacrifices for Christ dooth oppose a faygned kynde of holynesse againste true and sincere honestye The same doctrine is found also in diuerse places of the Prophets that the hypocrites might know that the sacrifices are of no value which are not offred in spirite and trueth for God is not pleased with the sacrifices of beastes where charitie is neglected 34. Then when Iesus sawe It is vncerteine whether this Scrybe did profitte anye further afterwardes or no but beecause hee sheweth himselfe apt to be taught Christ reached his hande forth vnto him and teacheth vs by his example to helpe them in whome there appeareth some beeginning eyther of readinesse to be taught or of right vnderstanding For it seemeth that Christ said that this Scribe was not farre from the kyngdome of heauen for two causes namely because he would yeeld to his duety and did wisely discerne the outward profession of the worship of God from the necessary dueties of neighbourhood Further Christe tolde him that hee was not farre from the kingdome of GOD not so much to praise him as to exhort him to goe forwarde and in his person he encourageth vs al that being once entred into the right way we shuld goe the cheerefullier forward By these wordes we are also taught that many while they are yet in errour doe yet with closed eyes come to the waye and are by this meanes prepared to runne in the race of the Lord when tyme shall serue That which the Euangelistes doe saye that the mouthes of the aduersaries were stopt so that they durste not tempte Christ any more must not so be taken as if they ceased and left of their obstinate frowardnes For they fretted inwardly as wilde beastes vse to doe when they are shutte vp in caues or as fierce horses doe byte vppon the brydle But the more they shewed themselues hard harted and their rebellion not to be vanquished the more notable triumph did Christ get vpon them both And this his victory must not a little encourage vs neuer to bee amased in defending of the trueth being sure of the successe It shal come oft times to passe that the enemies shall frowardlye lift vp thēselues euen to the end but God will bring it to passe at the length that this madnesse shall fall vppon their own heades and the trueth shall notwithstanding proceede with the victory Math. 22. Mark 12. Luk. 20. 41 VVhile the Pharises were gathered togeather Iesus asked them 42. Saying what thinke yee of Christ whose Sonne is hee They sayde vnto him Dauids 43 Hee sayd vnto them how then doth Dauid in spirite call him Lord saying 44 The Lorde saide to my Lord sitte at my right hande till I make thine enemies thy feotestoole 45 If then Dauid called him Lorde howe is hee his sonne 46 And none could answere him a word neither durste anye from that daye forth aske him any moe questions 35 And Iesus aunswered and saide teaching in the Temple How say the Scribes that Christe is the sonne of Dauid 34 For Dauid himself said by the holy Ghost the Lorde said to my Lord sitte at my right hand till I make thine enemies thy footstoole 37 The◠Dauid himselfe calleth him Lorde by what meanes is he then his sonne And much people heard him gladly 41 Then hee saide vnto them howe saye they that Christ is Dauids sonne 42 And Dauid himself saith in the booke of the psalmes The Lorde saide vnto my Lord sitte at my right hand 43. Till I shal make thine enemies thy footestoole 44 Seeing Dauid calleth him Lord howe is hee then his sonne 42. VVhat thinke ye of Christ Marke and Luke doe more plainly declare why Christe asked this question namelye beecause the Scribes had this corrupt opinion amongst them that the promised Redeemer should bee some one of the sonnes and successours of Dauid who should not bring with him any thing more excellent then the nature of manne For presently euen from the beginninge Sathan endeuoured by all the meanes he coulde to thrust in some fained Christ who should not be the true mediatour betweene God and men Because that God had so often promised that Christe shoulde come of the seede or loynes of Dauid this perswasion was so deepely setled in the hearts of all menne amongst the Iewes that they would neuer be drawen from this perswasion to beleue that he shoulde not haue the nature of man Therefore Sathan suffered them to acknowledge Christe to be very man and the sonne of Dauid because he should haue tempted in vaine to ouerthrow this article of the faith but that which was worse he spoyled him of his Godheade as if he shoulde bee some one of the sonnes of Adam And by this meanes the hope of the eternall life to come and the spirituall righteousnesse was abolished But since that Christe came into the worlde heritikes haue endeuoured by many engines or snares to ouerthrowe sometime his manhoode sometime his Godheade least that hee shoulde haue full power to saue vs or least that we shoulde haue familiar accesse vnto hym Further sith that the hower of death was now at hand the Lorde himselfe would make his Godheade knowen that all the godly might without feare put their confidence in him For if he were only man it were neither lawfull to glory in him nor to hope to be saued by him Now we vnderstand his purpose that he shewed himselfe to be the sonne of God not so much for his owne sake as that he might establish our faith on his heauenly power For as the infirmity of the fleshe wherein he came neare to vs maketh vs bolde to approche neare vnto him so if that onely shoulde be before our eyes it would rather fill vs with feare and desperation then make vs to be of good hope Yet it is to be noted that the Scribes are not reprehended because they taught that Christ shoulde be the sonne of Dauid but because they imagined Christ to be meere manne who shoulde come from heauen to take vpon him the nature and person of a man Neither doeth the Lord speake these woordes expresly of himselfe but he simply sheweth that the Scribes were in a wicked errour which only loked for a Redemer from the earth and of the progenie of man But thoughe it was an olde opinion amongst them yet we gather by Mathew that they were asked before the people what they thought 43. Howe then doeth Dauid in spirite The saying of Christe that Dauid spake in spirit is a forceable and vehement speache For he
opposeth the prophesie of a thing to come to the testimony of a thing present For by this saying he preuenteth the cauill wherewith the Iewes doe flee away at this day They say that the kingdom of Dauid was commended with this commendation as if that God who had appoynted him to raigne would rise against the furious endeuours of his ennemies and hee sayeth they shall preuaile nothinge againste the will of God Least the Scribes should obiecte any such thing Christ sayeth before that the Psalme was not made nor spoken of the person of Dauid but was spoken by the spirite of prophesie describing the kingdom of Christ which was to come so also it is easie to be prooued out of the text that the words which are read in that place can neither agree vnto Dauid nor to any other earthly kings For Dauid in that place doth bring in a king adorned with a new priesthoode whereby it was necessary that the olde shadowes of the law shoulde be abrogated Nowe it is to be seene how he proueth that Christ should be of greater excellency then that he could be begotten of the seede of Dauid onely Namely because that Dauid who was the king and heade of the people calleth him Lord. VVhereof it followeth that in him there was somwhat more then a man Yet the reason seemeth to be very weake cold because it may be excepted that when hee gaue this Pâ—alme to the people to be song not hauing respect of his own persoÌ„ he gaue Christ authority ouer others But I doe take exception to the contrary when as hee was one of the meÌ„bers of the Church there was nothing more vnlikely then that he would depriue himselfe of the common doctrine Here he commandeth all the children of God to reioyce as it were with one voice for that they shuld be safe vnder the defence of the heauenly and victorious king If he should be separate from the body of the church he coulde not be a pertaker of the saluation promised in Christ. If this were the speach of a few the kingdom of Christ should not extend so farre as to Dauid But nowe neither he nor any other can exempt himselfe from his subiection but that withall he must fal away from the hope of eternall saluation Therfore sith a better thing could not befall vnto Dauid then to be comprehended within the compasse of the churche he made this Psalme aswel for himself as for the rest of the people In sum by this title Christ is appoynted to be the chiefe and only king that should raigne ouer all the faithful Neither may there be any exception admitted but where the redemer is made gouernour of the churche all men should be brought to one order VVherefore it is not to be douted but that Dauid would submit himself to his gouernment that he might be accounted amongst the people of God But now heere ariseth an other question coulde not God haue raised vp some man whom he might haue made the redeemer that might haue ben Dauids Lord though he was his sonne For the substantiall name of God is not here set downe but only Adenai which is oftentimes giuen also to men I answer Christe taketh it for graunted who is exempted from the number of men is exalted to that degre of honor that he shuld be the chief head of the church that he was not meeâ—e man but also endued with the maiesty of God for the eternall God who chalengeth this with an oth to himself alone that euery knee shuld bow before him Isa. 45. 23. 42. 8. He also sweareth that he wil not giue his glory to another Ro. 14. 11. And Paul sayth Phil. 2. 9. while Christ was made king he hadde a name giuen him which is aboue euery name that before him euery knee should bow And though Paule had neuer spoken it yet so it is that Christ is therfore aboue Dauid all other holy kings because that he is also aboue angels VVhich could not befall to any man which is a creature except the same were also GOD manifested in the flesh I graunt that he doeth not heere expresly and in woorde expresse his diuine power but it maye easily bee gathered that hee is God who is placed aboue all creatures 44. The Lorde said to my Lorde The holy ghost beginneth here a triumphant song to al the godly so that they might boldly stand against sathan all the wicked and might laugh their madnes to scorne forasmuche as they goe about to throwe Christ out of his throne Therefore least they should be amased or afraid when they should see great stirres vppon the earth they are commaunded to oppose the holy and inuiolable decree of God against all their endeuours to the contrary Therfore the meaning is though men become mad yet what soeuer they dare attempt for the ouerthrow of the kingdom of Christ shal be in vaine because that it standeth not vpon the pleasure of men but is erected by god to staÌ„d for euer Therfore so oft as this kingdom is violently assaulted let vs remeÌ„ber this heauenly oracle for certainly this promisse was laid vp in Christes hand that euery of the faithful might apply the same to their own profit And God is neither variable nor deceitful to call backe that whiche hee hathe once spoken with his mouth The sitting also on the right haÌ„d is metaphorically taken for the second or next degree which Gods vicar or deputy holdeth VVherfore it signifieth asmuch as to get great authority power in the name of God as we know that god committed these things to his only sonne that he might gouerne his church by his hande So this speache appoynteth not any place but rather includeth both heauen and earth vnder the dominion of Christ. And God sayth that Christ shall sit vntil his enemies be ouerthrowne to let vs vnderstand that his kingdom cannot be vanquished nor beaten downe not that he should be depriued of the power that is giuen him when his ennemies are ouerthrowen but because that he shal stand found for euer when al his enemies are fallen Yet the estate of the kingdome which is seene at this day must be noted least we should be troubled when we see it assaulted on euery side Mathew 23. Mar. 12. Luke 11. 1. Then spake Iesus to the multitude and to his disciples 2. Saying the Scribes and the Pharisies sit in Moses seate 3. All therefore what soeuer they bid you obserue that obserue and doe but after their workes doe not for they say and doe not 4. For they binde heauye burdens and grieuous to bee borne and laye them on mennes shoulders but they themselues wil not mooue them with one of their fingers 5. All their woorkes they doe for to be seene of men for they make their phylacteries breade and make long the fringes of their garments 6. And loue the chiefe place at feastes and to haue the chiefe seates in the
durst scarsely suspect that it could at any time be ouerthrowne 2. Verelye I saye vnto you one stone shall not bee left vppon an other Because the greatnesse and wealth of the Temple being sette as a vaile beefore their eyes hyndred them from beleeuing that the kingdome of Christe was at hand therefore he affirmeth by an othe that what soeuer thinges doe hinder them should shortly pearish So the foretelling of the destruction of the temple made a way ready for the rude and weake people And thoughe it was profitable that the temple shoulde be ouerthrowen least it shoulde keepe the Iewes in this ceremonial kinde of worship who of themselues were giuen too muche to earthly elements yet this was a speciall reason that God by that horrible example woulde bee reuenged vpon that nation for the refusing of his sonne and contempt of the grace he offered them VVherefore it was meete that the disciples shoulde by this forewarninge bee drawen away from the societie of that rebellious people So at this day what soeuer the scripture foretelleth of the punishments of the wicked shoulde driue vs from those sinnes whiche prouoke the wrath of God Also what soeuer it teacheth of the transitory vaine fashion of the world it shoulde correcte the vanitie of oure minde which followeth too greedily after pompe pleasure and delites And especially that which he foretelleth of the fearful destruction of Antichrist and his secte should remooue away all those lets which doe hinder vs in the right course of faith 3. And as he sate vpon the mount Marke nameth foure Peter Iames Iohn and Andrew He and Luke doe not set downe so much as Mathew For they say that they enquired only of the time of the destructiō of the temple and because it was a thing harde to be beleeued what signe GOD would giue from heauen that the same shoulde come to passe But Mathewe reporteth that they aske the question of the time of the comming of Christ and of the ende of the worlde But it may be noted howe they had thought euen from their childehoode that the temple should stand for euer and their mindes were so wholely bent vpon the same that they thought the temple could not fall while the world stoode Therefore assoone as Christ sayd that the temple should be destroyed they presently thought with themselues of the ende of the world And as errour begetteth errour because they were perswaded that presently at the beginning of the kingdome of Christe they shoulde bee happy euery way they presently speede to the triumph before the battell Therefore they ioyne the comming of Christ and the ende of the worlde togither with the destruction of the temple as things which coulde not be seperate and by the ende of the worlde they vnderstande the restoring of all thinges when nothing should be wanting of the perfecte felicitye of the godlye Therefore we see now howe they leape to diuers questions at once because they were entangled in these fantasies that the temple coulde not fall but that it should shake the whole worlde that the shadowes of the law and the world should ende togither that the glory of the kingdome of Christe shoulde presently appeare which should make the children of God perfectly happie that the apparant renewing of the worlde was at hand which shuld presently bring all things confused into order And especially the hope which they had fondly conceiued before of the present kingdome of Christ doth driue them preposterously to hast to the happy rest As in the Act. 1. 6. when they see Christ risen from the dead they runne headlong to that felicitie which is laide vppe for vs in heauen to the which we must aspire by hope and patience And thoughe our estate is not like theirs because we are not trained vppe in the shadowes of the lawe so that the superstitious opinion that the kingdom of Christ shuld be earthly hath not besotted vs yet ther shall scarce be found one amōgst a hundred which is not troubled with the like disease For when al men do by nature loath troubles contentions and all maner of afflictions the wearinesse of these things vrgeth them without moderation wythout hope to haste before the time to the frute of faith So it commeth to passe that no man is willing to sowe and all menne would mow before the time But to returne to the disciples they had the good seede of faith in their harts but they would not tary for the time appoynted and they hauing corrupt fantasies seeke to thrust the perfection of the kingdome of Christ togither with the beginning and that which they should seeke for in heauen they sought to enioy vppon the earth 4. Iesus answeared They had such an answeare as liked them not For when they gaped for the triumph as if the warre were ended Christ exhorted them to long sufferance as if he should haue sayd you would receiue y e price at the first beginning of the race but of necessity you must first runne foorth the race You would haue the kingdom of God vppon the earth but no man can attaine vnto it except that he ascend into heauen But sith this Chapiter containeth most notable admonitions and instructions for the gouernment of the course of our life we see howe by the wonderful counsell of God it was brought to passe that the Apostles errour tourned to our profite This is the summe the preaching of the Gospell is like to a sowinge time and therefore we must with patience wait for the haruest time and they are too to dainty and effeminate whiche are discouraged in theyr mindes for the frost snowes cloudes or the sharpe tempests of the winter Christe doeth especially giue his disciples commaundement of two things that they shoulde beware of false doctrines and that they shoulde not be troubled by offences In whiche woordes hee declareth that hys Churche shall be subiecte to suche troubles while it wandereth in the worlde But this might seeme very vnlikely because that the Prophets hadde foretolde that the kingdome of Christ should be in another sorte Isaias 54. 13. promiseth that they shall all be then taught of God And by Ioel it is reported 2. 28. I will poure my spirite vppon all fleshe and your sonnes and daughters shall prophesie your yong menne shall see visions and your olde menne shall dreame dreames Ieremiah also promiseth a brighter light of vnderstanding 31. 34. They shall teach no more euery man his neighbour and euery man his brother saying knowe the Lord for they shall knowe me from the least of them to the greatest of them Therefore at the rising of the Sunne of righteousnesse as it was spokē of before by the prophet Malachie 4 2. it is no maruel if the Iewes hoped that they were sette free and cleare from all cloudes of errours And heereof the woman of Samaria sayd Iohn 4. 25. when the Messias shall come he will teache vs all things So nowe
heard that most grieuous troubles were at hand It is not known whether Christ gaue his disciples twise warning of one thing But I thinke it to be probable that when mention was made of the coÌ„ming of the kingdom of God Luke added these sentences which I haue here set downe though they were spoken at an other time which is no rare matter with him as we haue sene otherwher But because this place is through ignorance diuersly wrested that the readers may haue the natural vnderstaÌ„ding of the same they must note the opposition betwene the secreat places the open spreading of the kingdom of Christ farre and neare and that of a sodain vnloked for as is the comming of the lightning from the East to the VVest For we know that the false Christes which was agreeable to the grosse and foolish ignorance of that nation could haue gathered any powers into corners of the desart or into dennes or into other secreat places that they might with a forceable and strong hande haue shaken off the power of the Romane Empire from them The sense therefore is that whosoeuer gathereth his riches into a secret place that he might by armes recouer the lybertie of that nation dooth falsely challenge himselfe to be Christ for hee is sent to bee the Redeemer who should sodeinly and vnlooked for spread his grace into all the quarters of the worlde But these two were contrarye the one to the other to shutte vp the redemption in some corner and to spread the same through out the whole world By this meanes were the Disciples taught not to seeke for the Redeemer any more in the secrete places of Iudea for he would sodenlye stretch the coastes of hys kingdome euen to the vttermost endes of the earth And this wonderfull speede in spreadinge the Gospel in so short a time through all the partes of the worlde was a notable testimony of the power of God For it coulde not be brought to passe by the witte of manne that the light of the Gospell should as the lightning assoone as it shineth presentlye spread it self from the one end of the world to the other and therefore Christ dooth not without consideration commend his heauenly glory by this circumstance Further by this describing of the largenes of his kingdome his will was to shew that the destruction of Iudea could not be any hindraunce to him but that he would reigne 28 VVheresoeuer a dead carkasse is The meaning is by what shiftes soeuer Sathan shall endeuour to drawe the children of God backe hether and thether yet the holy band of vnitie resteth in Christ himself wherewith it is meete that they shuld be holden which are bound For whence commeth this diuision or confusion but because that manye fall awaye from Christ who is our onely staye and strength Therefore here is a prescribed meane how to nourishe this holy vnitie least the fallinge into errours shoule teare the body of the Church asunder that is if we continue fast setled in Christ. The which must bee noted dilygentlye for Christ doth not tye vs eyther to the supremacy of the seate of Rome or to any other trifles but by this knotte onelye would hee tie his Church togeather if that all from all places would looke to him who is the only head whereof it followeth that whosoeuer doe cleaue to him with a pure fayth are out of daunger of a schisme Now let the Romanists goe and cry out that they are Schismatikes which doe not suffer themselues to be alienated from Christe that their faith might bee enthralled to a theefe The interpretation of the Papists is too sottish who take them which are of that company which professe one faith and the Eagles to be allegorically expounded for sharpe and quicke sighted menne when as it is euident that Christ hadde no other purpose then to call the children of God to him and to keepe them in him wheresoeuer they were dispearsed And he doth not heere call it simplye a bodye but a carkasse And Christe attributeth nothing to the Eagles but that which agreeth to the rauens and vultures with vs after the nature of the countrey which we inhabite Neither is there any firmenes in the fancy of others who saye that the death of Christ was so odoriferous as that it allured the electe of God For in my iudgment the purpose of Christ was to reason from the lesse to the greater if there is so great wisdome in byrdes that many of them canne come together out of places farre distant to one carkasse it is a shame for the faithfull if they should not come togeather to the authour of lyfe who is their onely true foode Matth. 24. Mark 13. Luke 21. 29. And immediatelye after the tribulations of those dayes shall the Sunne bee darkened and the Moone shall not giue her light and the Starres shall fall from heauen and the powers of heauen shal be shaken 30. And then shall appeare the signe of the sonne of man to heauen and then shall all the kinreds of the earth morne and they shal see the sonne of manne come in the cloudes of heauen with power and greate glorye 31. And hee shall sende his Aungelles with a greate seunde of a trumpet and they shall gather togeather his elect from the foure windes and from the one ende of the heauen 24. Moreouer in those daies after that tribulation the Sunne shal wax darke and the Moone shal not giue her light 25. And the starres of heauen shal fall and the powers which are in heauen shal shake 26. And then shal they see the sonne of manne comming in the cloudes with great power glorye 27. And he shall then send his Angels and shal gather together his elect from the foure windes and from the vtmoste parte of heauen 25. Then there shal be signes in the Sun and in the moone and in the stars and vpon the earth trouble among the nations with perplexitie the sea and the waters shal roare 26. And mens harts shal fayle them for feare and for looking after those things which shal come on the worlde for the powers of heauen shall be shaken 27. And then shall they see the sonne of manne come in a cloude with power and great glory 28. And when these thinges beginne to come to passe then look vp lift vp your heads for your redemption â—â—aweth neere Now Christ manifesteth his kingdome more fully whereof hee was demaunded at the firste and promiseth that after they haue beene vexed with so many troubles their redemption shall come at the time appointed For in his aunswere he specially bent to this to strengthen and to make his disciples of good comfort least they should faint in their minds for those troublesome stirres Therefore hee doth not simply speake of his comming but he vseth a propheticall kinde of speaking and as euery man was specially bent so contrarily it was necessary for him to abide a sharper kinde of
temptation For what could seeme more absurde then to beholde the kingdome of Christ whereof the Prophets had so royally spoken not onely despised but oppressed with the crosse couered with many reproaches and ouerwhelmed with all kinde of affliction Could not that maiestie haue beene sette vppon it which mighte haue darkened the Sunne Moone and Starres and shaken the whole estate of the world and haue altered the vsuall course of nature The Lord now aunswereth these temptations saying though these prophesies are not presently perfourmed yet at the length they shall be fulfilled The meaning therefore is that those thinges which were spoken beefore of the wonderfull shaking of the earth and the heauen must not be restrained to the beginning of the kingdom for the Prophets spake of the whole course euen to the comming to the goale Now when we conceaue the purpose of Christe the wordes are easie to be vnderstoode namely that the heauen shal not presently be darkened but after that the Church shall haue abyden many afflictions Not that the glory and maiestie of his kingdome shoulde appeare at the laste comming of Christ but because that he deferred to that time the fulfilling of those thinges which beganne to appeare after the resurrection and whereof God had giuen his onely some taste that hee might leade them the further in the way of hope and patience After this manner Christe helde the mindes of the faithfull in suspence to the laste daye least that they should thinke that the Prophetes hadde spoken in vaine of the restoring to come because that it laye a long time ouerwhelmed vnder a thicke cloud of afflictions But some interpreters doe corruptly take the affliction of those dayes for the destruction of Ierusalem when as it rather signifieth that vniuersall floud of all euilles whereof Christe spake before Further hee perswadeth them by this argument to patience because that those afflictions shal haue at the length a happy ioyful end As if he should haue sayd so long as the Church shall be in the worlde itshall be a cloudy a darke time but assoone as those miseries shall come to an ende a daye shall come wherein the glorye and maiestie of the same shall appeare But wee cannot imagine now how the Sunne shall be darkened but the successe shall shew it Hee meaneth not that the starres shal fall indeede but according to the imagination of menne and therefore Luke onelye saieth that there shall be signes in the Sunne and the Moone and in the Starres The meaning therefore is that the frame of the heauen shall bee so shaken as that the Starres themselues shall be thought to fall Luke also maketh reporte of the fearefull shaking of the Sea so that men shall for feare and doubt become astonied And the summe is that the creatures both in heauen aboue and on the earth belowe shal be as cryers or preachers to cite menne to appeare at that fearfull iudgment seate in contempt whereof they shall most wickedly liue in wantonnes euen to the last day 30. Then shall appeare the signe of the sonne of manne Christe by this worde dooth put a more manifest difference betweene the present estate of hys kingdome and the glory thereof which was to come For hee seemeth after a manner to graunt that the maiesty of Christe cannot bee scene plainelye through the clowde of afflictions neyther can menne feele the redemption which hee offereth them For the confused estate of things which we doe nowe beholde partely darkeneth our mindes partelye ouerwhelmeth the grace of Christ causeth it as it were to vāquish out of our eyes at the least that the sense of the flesh should not take hold of the saluation which he hath obtained Therefore he saieth that hee will shew himselfe plainely at his last cōminge fullye furnished with the power of heauen wherewith as with a banner sette vppe on high hee wyll turne the eyes of all the woorlde vnto him But beecause hee saw the greater parte of menne contemne his doctrine and sette againste his kingdome hee saieth withall that all people shall sorrowe and lamente beecause that it is meete that he should breake those rebels in peeces and destroy them which despised his power when he was absent And he speaketh this partely that he might by terrifying the proude and disobediente drawe them to repentaunce partely also that he might strengthen the mindes of his childrē in so crooked dealinges of the world For the securitie of the wicked is no small occasion of offence because they seeme to haue God in derision yet escape vnpunished Further nothing is more daungerous then to bee caught in the bayghtes of prosperity which they enioy and so dryue vs from all reuerence of God Therefore least the faythfull should enuie at the drunken mirth of the wicked Christ saieth that their ioy shall bee turned at the length into weeping and gnashing of teeth And in my iudgement he alludeth to the 12. Chap. of the Prophet Zachariah the 11. verse where God declaring that there is a notable example of his iudgement at hand saieth that all families shall lament as a man mourneth at the buriall of his onelye Sonne VVherefore there is no cause why any man shuld looke for the conuersion of the world for they shall feele at the length him whom they haue pearsed through but it shall be too late and without any profit to them Then followeth the declaration of that signe that they shall see the Sonne of manne comminge in the clowdes who then liued vppon the earth in the estate of a despised seruaunt And by this meanes hee declareth that the glorye of his kyngdome is heauenlye and not earthlye as the Disciples had falsely imagined 31. And hee shall send his Aungels Hee describeth the maner of that his power by this that he will send his Aungels who shall gather his electe from the vtmost coastes of the world For the highest heauen doth signifie the farthest region But Christ speaketh hyperbolycally to teache his elect that though they should be taken out of the earth and cast headlōg through the aire yet they shal be gathered together again that they may liue vnder their head in life euerlasting and enioy the enheritance which they haue hoped for For the purpose of Christe was to comfort his disciples least the great affliction of the Church should dismaye them VVherefore so oft as we see the Church eyther molested by the subtilty of Sathan or torne asunder by the crueltie of the wicked or troubled by false doctrines or tossed with stormes let vs learne to looke to this gathering together And if this seeme incredible to vs let the power of the Aungels helpe vs which Christ dooth therefore propose to lift vs vp aboue all meanes that man can yeelde For though the Church through the malice of men is nowe vexed and is diuerse times driuen to flighte and banished and being tossed with the waues is bruised and miserably torne
asunder and hath nothing certeine in the world yet we must bee of good courage for the Lord will gather it togeather not by the helpe of man but with an heauenly power which cannot by any meanes bee hindered LV. 28. And when these thinges shall beginne to come to passe Luke dooth more euidently set downe that consolation wherewith Christe maketh gladde the hearts of his disciples For though this sentence hath nothing in it contrary to the words of Matthew which we expounded eueÌ„ now yet he sheweth more plainely to what end it is said that the Aungels shal come to gather the elect together For it was necessary that the ioy of the godly should be opposed againste the sorrow and trouble common to the world and that the difference should bee noted betweene them and the reprobate least they should bee afraide of the comming of Christe VVe know that the scripture doth not onely speake diuersly of the laste iudgement but of all things which the Lord doth put dayly in practise accordingly as he directeth his speach either to the faithfull or to the vnbeleeuers VVhat haue you to doe with the day of the Lord saieth the Prophet Amos 5. 18 that is a cloudy day of darkenes and not of light of sorrow and not of ioy of destruction and not of saluation Contrariwise the Prophet Zachary 9. 9. commaundeth the daughter of Syon to reioyce for the comming of her king And good cause why for as Isaias 35. 4. saieth that day which bringeth wrath and vengaunce to the reprobate is a daye of mercy and redemption to the faithfull Christe therefore declareth that the light of ioy shal arise at his comming to his so that as the wicked shal be confouÌ„ded with feare so they shal reioice because their saluation is neere Therefore Paule 1. Cor. 1. 7. giueth them this note that they shuld watch for the day and comming of the Lord. For both their crowne and their full felycitie ioy is deferred 2. Tim. 4. 8. Therefore it is heere called the redemption as to the Rom. 8. 22 because that we shall then truely and fully enioy that deliuerance which Christ hath obtained VVherefore let our eares be ready open nowe to heare the sound of the Aungelles trumpe which shall not onely be souÌ„ded to amaze the reprobate with the feare of death but to call the electe to the second life that is those whom the Lord quickneth with the voice of the Gospel he calleth to enioye that life For it is a signe of infidelytie to be afrayde when the Sonne of GOD is neere at hande to saue vs. Math. 24. Mark 13. Luke 21. 32. Now learne the parable of the figge tree when her boâ—gh is yet tender and it bringeth forth leaues ye know that sommer is neere 33. So likewise ye when ye see al these things know that the kingdome of GOD is neere euen at the doores 34. Verely I say vnto you this generation shal not passe tyll all these things bee done 35. Heauen and earth shall passe away but my word shal not passe away 36. But of that daye and houre knoweth no man no not the Angels of heauen but my father only 28. Now learne a parable of the figge tree when her bough is yet tender and it bringeth foorth leaues ye knowe that sommer is neere 29. So in like manner when yee see these thinges come to passe know that the kingdome of God is neere euen at the dores 30. Verely I say vnto you that this generation shall not passe till all these things be done 31. Heauen and earth shall passe away but my wordes shall not passe away 32. But of that day houre knoweth no man no not the angels which are in heauen neither the Sonne himselfe saue the father 29. And he spake to them a parable beholde the fig tree and al trees 30 VVhen they nowe shoote forth ye now seeing them knowe of your own selues that sommer is then neere 31. So likwise yee when ye see these thinges come to passe know ye that the kingdom of God is neere 32. Verely I say vnto you this age shall not passe till all these thinges bee done 33. Heauen and earth shall passe away but my wordes shall not passe away I doe not knowe whether the signe mentioned is as euidente a token that the comming of Christe is at hande in that troublesome estate as we doe certeinely know that sommar is at hand when the trees beginne to wax greene but Christ in my iudgement meaneth some other thing For wheÌ„ as the trees nipt in together in winter by the force of the cold and the hardnes being dissolued in the springe they seeme to be more brittle and doe also open that the young boughes may haue passage so the force and strength of the Church is nothinge hindred or weakened by afflictions as manne woulde iudge For as the inwarde sappe spread through the bodye of the tree after it waxeth tender gathereth streÌ„gth and causeth that to spring which was almoste dead so the Lorde restoreth his children fullye from that corruption of the outward manne The summe is that menne should not thinke that the Church should be destroyed by reason of the weake and frayle estate of the same but they should rather hope for immortall glorye whereunto the Lorde by the crosse and afflictions prepareth his For that which Paule speaketh of the seuerall members muste bee fulfilled in the whole bodye for if the outwarde manne perishe yet the inwarde manne is renewed daylye 2. Corinthians 4. 16. But that whiche is more obscurelye reported by Matthewe and Marke Knowe you that it is neere euen at the doores is more plainelye expounded by Luke that the kingdome of God is at hande And the kingdome of GOD is not to be taken for the beginning of the same as it is ofte otherwhere but for the full perfection of the same and that according to their sense whom Christ taught For they did not apprehend the kingdome of GOD in the Gospell in peace and ioye of fayth and in spirituall ryghteousnesse but they soughte for that blessed reste and glory whiche was layde vppe vnder hope vntyll that last daye 34. This generation shall not passe Though Christe speaketh thus vniuersally yet hee doth not generally meane al the miseries of the church but simplye saieth that before this one age shal passe whatsoeuer he hath spoken shall be approued by the successe For within fiftie yeares the citie was destroyed the Temple ouerthrowne and the whole kingdome was miserably wasted The world in her pride lifted vp her selfe against God it was also extreamely bent to ouerthrow the doctrine of saluation false teachers arose whiche peruerted the sincere Gospell with theyr falsehoodes relygion was wonderfullye shaken and the whole companye of the godly was miserably vexed And though those euilles continued manye ages after yet Christe spake truelye that the faythfull shoulde before the ende of that one age feele in deede
by true experience howe true his prophesie was For the Apostles suffered the same thinges which we see at this daye But it was not the purpose of Christe to promise his Disciples that their calamities should shortly haue an end for so hee should haue beene contrary to himselfe for hee sayde before that the ende was not yet but that hee might encourage them to bear with patience hee expreslye saide that it beelonged to this their age Therefore the meaning is that this prophesie is not of euilles a farre off which the posteritie should see manye ages after but of those which doe nowe hange ouer them in great aboundaunce so that there is no myserye which that present age shoulde not taste of Yet the Lorde heaping all kinde of miseries vppon one age doth not free the posterities from thē but only commandeth his disciples to prepare themselues constantly to beare al things 35. Heauen and earth shall passe That his woordes myght bee of the more creditte hee proueth the certeintie of them by comparison namelye that it is more certeine and sure then the frame of the whole world But the interpreters doe diuerselye expounde this manner of speach For some doe referre the passinge of the heauen and earth to the laste daye when the transitory estate of them shal be abolyshed Others doe expounde it thus that the whole frame of the woorlde shall perishe rather then that prophesie shoulde passe awaye whiche wee hearde euen now But beecause that it is not to bee doubted but that Christe purposed to moue the mindes of his Disciples to looke vppe aboue the worlde I thinke that hee noteth the continuall alterations which are seene in the woorlde as if hee shoulde haue sayde that his woordes muste not bee valued by the vncerteine and vnconstante estate of the woorlde For we knowe that in the chaunge and alteration of the worlde howe readye our mindes are to bee carryed awaye Therefore Christe forrbiddeth his Disciples to bee carried awaye with the fashion of the worlde but to looke alofte as it were into the glasses of Gods prouidence which hath foretolde what thinges shall come to passe Yet there is verye profitable doctrine to bee gathered out of this place that our saluation beecause it is establyshed vppon the promises of Christe dooth not ebbe and flowe with the vnconstaunt worlde but slandeth sure so also our fayth must ascende vp aboue the heauen and earth to Christ himselfe 36. But of that daye and houre no manne knoweth no not the Aungels Christe meant by this sentence to holde the mindes of the faythfull in suspēce least in a vayne imagination they shoulde appoynte some certeine tyme for the last redemption VVee knowe howe our witte dooth wander and what a vaine desire wee haue to knowe more then beecommeth vs. Christe also sawe that his Disciples hasted to tryumph before the time Therefore he woulde that the daye of his comming should be so hoped for and desired that yet no manne shoulde be so bold as to aske when he should come Also hee woulde that his Disciples shoulde so walke in the light of fayth that they being vncerteine of the tyme shoulde patientlye waite for his appearaunce Therefore we must take heede that wee bee not more curyous about the momentes and poyntes of times then the Lorde alloweth vs. For the chiefe parte of our wisdome consisteth in this that we do soberly keepe our selues within the limits of the word of God Further that menne should not be troubled because they knowe not that day Christ accompanieth the angels with them For it were a point of too much pride and of wicked curiosity for vs which creepe vppon the earth to desire that more should be reuealed to vs then is to the Angels which are in heauen Marke addeth The Sonne of manne also Yea hee were thrise and foure times madde which could not be content with this ignoraunce whiche the sonne of God himselfe refused not for our sake But beecause that many thought this vnmeete for Christ they endeuoured to mollifie the hardnesse of this speach with their comment And it may bee that they were driuen to seeke this shift by the lewdnesse of the Arrians whoe by this place went about to proue that Christ is not true only god therfore in their opiniō christ knew not the last day because hee reuealed it not vnto others But sith it is plaine that Christ and the Aungelles were ignoraunt of it alike wee muste seeke for a more apte exposition of the same and before that I will sette it down I will briefly take away their obiections which thinke it a reproach for the sonne of God if it should be sayd that there were any ignoraunce in him That which they doe obiect first is easily aunswered For wee knowe that the two natures in Christe were so ioyned in one person that yet either of them hadde the propertie remaininge to it selfe and especiallye the Godheade gaue place and shewed not it selfe so ofte as the humane nature wrought seuerally that which appertained thereunto for the perfourmaunce of the office of the Mediatour VVherfore there was no absurditie in that that Christ who knew all thinges was yet ignoraunt of something according to the iudgement of man for otherwise he could not haue beene subiect to sorrow and griefe and like vnto vs. And that which some do obiect is very absurd that Christ could not be ignoraunt because that it is a punishment for sinne And first they do trifle very fondly when they say that the ignoraunce of the Aungelles came of sinne but they are as foolish in that other point that they know not that Christ did therefore take our flesh vppon him that he might beare vpon him the punishmēts due for our sinnes And that Christ knew not as he was man the latter day did no more derogate from his diuine nature then that he was mortall But I doubt not but that he had regard to that office whiche was inioyned him by the father as before when hee saide that it was not his office to place these or those at his right hand his left For as I expounded it there he did not simply say that he had nothing to do with that but his meaning was that he was not sent by the Father with this commaundement so long as he was conuersant amongste mortall menne So also doe I vnderstand this nowe in respecte that hee came downe to vs to be a Mediatour vntill he had discharged that office he hadde not that power giuen him whiche hee tooke after that hee was rysen agayn for then he saith that power ouer al things was giuen vnto him Math. 24. Mark 13. Luke 17. 37. But as the dayes of Noe were so likewise shall the comming of the sonne of man be 38. For as in the daies before the floud they did eate drink marrye and gaue in marriage vnto the daye that Noe entred into the Arke 39. And knew nothing
til the floud came and tooke theÌ„ all away so shal also the comming of the sonne of manne be 40. Then two men shall bee in the fieldes the one shal be receiued the other shall be refused 41. Two womenne shal be grinding at a mill the one shal be receiued the ther shall be refused 42. VVake therfore for yee knowe not what hour your master will come 33. Take heede watch and pray for yee knowe not when the time is 26. And as it was in the daies of Noe so shall it be in the daies of the sonne of man 27. They eate they dranke they married wiues and gaue in marriage vnto the daye that Noe entred into the Arke and the floude came and destroyed them al. 28. Likewise also as it was in the dayes of Lot they eate they dranke they bought they solde they planted they buylt 29. But in the daye that Lot went out of Sodome it rained fire and brimstone from heauen and destroyed them all 30. After these examples shall it bee in the daye when the Sonne of manne shal be reuealed 31. At that day he that is vpon the house and his stuffe in the house lette him not come downe to take it out and hee that is in the fielde likewise let him not turne backe to that he left behind 32. Remember Lots wiâ—e 33. VVhosoeuer will seeke to saue his soule shal lose it and whosoeuer shal lose it shall get it life 34. I tell you in that night there shall be two in one bed the one shal be receiued and the other shal be left 35. Two womenne shall be grinding togeather the one shal bee taken and the other shal be left 36. Two shall be in the fielde one shall be receiued and an other shal be left Luke 21. 34. Take heede to your selues least at anye time your hearts be oppressed with surfeiting and drunkennes and cares of this life and least that day come on you at vnwares 35. For as a snare shall it come on all them that dwel on the face of the whole earth 36. VVatch therefore and praye continuallye that ye may be counted worthy to escape al these thinges that shal come to passe and that ye may stand before the sonne of man 37. At the dayes of Noe were Though Christe did euen nowe holde the myndes of his Disciples in suspence least they shoulde be too scrupulous in enquyring for the last day yet least they shuld liue too carelesly in the pleasures of the world he exhorteth theÌ„ now to watch Therfore his will was to holde theÌ„ so vncerteine of his comming that yet he wold haue them to watch for him dayly and euery moment Further that he might shake slouth from them and moue them to watch the better he saieth that the ende shall come sodenly when the world shall be drowned in a beastly slouthfulnesse euen as in the daies of Noe all nations were swallowed vppe when they looked not for it but gorged themselues in pleasure and delightes And shortly after the Sodomites when they wallowed in their own lustes and feared nothing were consumed with fire from heauen Sith the world shal be giuen so to securitie at the last day there is no cause why the faythfull should frame themselues after the example of the common people Nowe we vnderstand the purpose of Christ the faithfull must continually watch least they be sodenly ouerthrowne because the day of the last iudgement shal come vppon them before it be thought of Onely Luke maketh mention of Sodom and that in the 17. chapter where by occasion withoute regarde of the time he rehearseth this speach of Christe But there is no absurditie in it that two Euangelists hold themselues satisfied with one example thogh Christe proposed two especiallye sith it accorded in all poyntes that all mankinde was sodenly swallowed vp when they wallowed in idlenes and pleasure a fewe onely excepted And where he saieth that men eate dranke made marriages and applyed themselues to other worldly matters when God destroyed the whole world with a floud and SodoÌ„ with lightninges he declareth by those wordes that they were so occupied in the commodities and pleasures of this present life as if that no chaunge were to be feared And though hee doth presently commaund his disciples to take heede of surfeiting and cares of this world yet hee doth not in this place directly condemn the intemperancie of that time but rather their stubbornnesse whereby it came to passe that they carelesly despysing the threatninges of God tasted of that horrible destruction Therfore when they promise themselues a durable estate they stay not but goe carelesly forwardes in their accustomed waies But this was not corrupt or to be condemned of it selfe to prouide for their necessities except they would oppose a grosse blockishnes against the iudgemente of God that they might runne blindly into all manner of sinne as if there were none in heauen to reuenge it So Christ doth now declare that the last age of the world shal be altogeather blockishe so that it shall thinke vppon nothinge but this present life deferring their cares for a longe time continuing the wonted course of their life as if the earth shuld continue in one estate The similitudes are most apt for if we set before our eyes what befell then the beholding of the course of the worlde alwaies in one estate shal not deceiue vs any more to make vs beleeue that the world shall stand for euer For within three dayes after that euery man possessed those thinges which he hadde in great quietnes the earth was drowned with water and fiue cities were consumed with fire 39. They knewe nothing til the floud came The fountaine and cause of their ignoraunce was incredulitie which had blinded their mindes as the Apostle dooth againe declare to the Hebrewes 11. 7. Noe by the eies of faith sawe the secrete vengeaunce of God when it was yet a farre off so that he speedily reuerenced the same And Christ doth here coÌ„pare Noe with the rest of the world and Lot with the Sodomites that the faithfull might learne to be of good comfort least they should wander with others to destruction And it is to be noted that the reprobate wallowed still in their sinnes because the Lord did not vouchsafe in time conuenient to giue this profitable admonition to any other but his seruants noâ— that the floud which was to come was kept altogether secrete from the inhabitauntes of the earth for Noah by making of the Arke did sette a feareful sight before their eies aboue a hundred yeares but because that one man was especiallye admonished by an Oracle from heauen of the destruction that should come vpon the whole worlde and was comforted with the hope to be saued Now though the report of the last iudgment is commonly spoken of yet because that a fewe which are taught of God do know that Câ—riste shall come as a iudge in his due time
it is meete that they should be â—irred vp with this singuler benefit of God and that their senses should be sharpened least they should ouerwhelme themselues in that slouthfulnes which floweth euerye where For Peter doth to this end compare the ark of Noe with our baptism because that a small company of men separated from the multitude was saued in the water 1. Pet. 3. 20. VVherefore our soules must be ioyned to these few if we desire to escape safe 40. Then two men shal be in the fieldes the one shal be receiued Luke setteth downe some other sentences before he speaketh of this the first whereof as Matthew noteth belongeth to the destruction of Hierusalem Hee that is vppon the house let him not come downe into his house to take his stuffe out But it may be that Christ applyed the same wordes to diuerse things There followeth in Luke an admonition that the disciples should remember Lotâ— wife for that they should forget those thinges which are behinde them and should striue to come to the end of that calling which they haue from aboue For therefore was Lots wife turnde into a pillar of salte Gen. 19. 26. Because that she doubting that shee was come out of the citie in vaine looked behinde her which was a distrust of the woorde of God It is also probable that shee was drawne backe with the desire of her neast wherein she had taken pleasaunt rest Therefore sith GOD would that there should be sette vppon her a lesson to be learned for euer the mindes must be stedfast and constant in faith least through distrust they faint in the midst of the course then they must be framed to perseueraunce that they may bydde the pleasaunt baightes of this transitory lyfe farewell may willingly and gladly haste forwardes to heaueÌ„ Also the third sentence which Luke addeth that they shoulde loose their soules which would saue them perswadeth the faithful that the desire of this earthly life shuld not hinder them but that they shuld with courage hasten eueÌ„ through the midst of many deathes to that saluation which is laid vp for them in heaueÌ„ And Christ doth very aptly describ the frailty of this present life wheÌ„ he saith that the soules Zoogoneisthai that is are begotten or engendred to life wheÌ„ they are lost For it is as much as if he shuld deny men life vpon the earth beecause that the renouncing of the world is the beginning of the true perfect life Afterwards Lu. addeth that which Mat. also hath that men women shal then be separated least those felowshippes wherin men are mutually bound ech to other in this world shuld be any hinderaÌ„ce or stay vnto the godly For it falleth out oft times that whil some do look vpon others none of theÌ„ steppeth one foote forwards Therfore y t euery man might be freed at liberty froÌ„ al lets and might shift for himself with speed christ declareth y t of 2 y e one coÌ„panion shal be taken and the other refused not that it is necessary that whosoeuer are ioyned togeather should be so separated for a holy fellowshippe in holinesse causeth an honest woman to ioyne with an honest man and that children shuld follow the father but the purpose of Christ is onelye to cut away al lets to exhort al to make speede least that they which are now prest forward should in vaine waite for their fellowes Luke addeth this sentence VVheresoeuer the body is c. it may not be restrained to the last day But when the Disciples asked this question VVhere Lorde that is how shal we stand fast when so many fall away and remaine safe in so great stormes and what places of defence shall we that are ioyned together hide our selues in Christ as it is reported by Matthew saieth that he is the banner and standard of al assured vnitie vnder the which al the children of God must be gathered 42. VVatch therefore The exhortation sette downe by Luke is more playne and more speciall Take heede least your heartes be oppressed with surfeiting and drunkennesse and cares of this world And certeinly he which by lyuing intemperately hath his senses ouercome with meate and wine can neuer lifte vp his minde to meditate vppon the heauenly life But because that there is no pleasure of the flesh which dooth not make a man drunken al they which woulde hasten to the kingdome of Christe muste take dilygent heede that they surfeit not with the worlde By that one word of watching in Matthew is noted that continuall diligence which maketh vs to lift vppe our mindes to heauen while wee liue as straungers vppon earth In Marke the Disciples are commaunded first to looke least the destruction come vppon them vnawares or carelesse then they are commaunded to watch because that the mindes are made sluggish and sleepye with diuerse pleasures of the fleshe which creepe vppon them Afterwarde there followeth an exhortation to prayers for it is necessarye to seeke for helpes other where to ayde those infirmities Luke reporteth the forme of the prayer First that GOD woulde vouchsafe to drawe vs out of so deepe and troublesome a Labyrinth then that hee would place vs safe and sure in the presence of his sonne and we cannot be placed there except we escape an infinite number of deathes But beecause it is not enough by escapinge manye daungers to passe ouer the course of this life Christ noteth this as a principall matter that we may stande before his iudgement seate Beecause yee knowe not the day It is to bee noted that the vncerteintie of the time of the comming of Christ which maketh the most part of men slouthfull should stirre vs vppe to be more dilygent in watchinge For GOD of purpose woulde that it shoulde bee kept secrete from vs that wee might neuer bee carelesse but watch continuallye For what tryall should there be of faith and patience if the faithful al their life wandring idlely in their pleasures shoulde for the space of three dayes beefore prepare themselues to meete with Christ. Matth. 24. Mark 13. Luke 12. 43. Of this be sure that if the good man of the house knewe at what watche the theefe would come hee would surelye watch not suffer his house to be digged through 44. Therfore be ye also ready for in the houâ—e that yee thinke not will the sonne of man come 45. VVho then is a faithfull seruaunt and wiâ—e whom his maister hath made ruler euer all his housholde to giue them meate in season 46 Blessed is that seruant whome his master when hee commeth shal finde soo doing 47 Verely I say vnto you hee shal make him rular ouer all his goodes 48 But if that euil seruaunt shall say in his hart my master dooth deferre his comming 49. And beginne to smyte his fellowes and to eat and to drinke with the drunkâ—n 50. that seruaunts maister will come in a day when hee looketh not for him and in an
houre that he is not ware of 51. And wil cut him off giue him his portion with hipocrites there shal be weeping and gâ—ashing of teeth 34. As a manne going into a straÌ„g countrey and leaueth his house giueth authoritie to his seruants to euerye man his worke and commandeth the porâ—er to watch 35 VVatch therfore for ye know not when the master of the house will come at the euen or at midde-night at the cocke crowing or at the dawning 36. Leaste if hee come sodenly hee shoulde finde you sleeping 37. And thâ—se things that I saye vnto you I say vnto al men watch 35. Let your loynes be girde about your lightes burning 36. And ye your selues like vnto men that waite for their maister when hee wil return from the wedding that when he commeth and knocketh they may open to him immediately 37. Blessed are those seruauntes whom the Lord when he commeth shall finde waking verely I say vnto you hee will gâ—rd himselfe about and make them to sit downe at table and will come forth and serue them 38. And if he come in the secoÌ„d watch or come in the third watch shal find them so blessed are those seruauntes 39. Now vnderstande this that iâ— the good man of the house had knowne aâ— what hour the thief wold haue come be woulde haue watched and woulde not haue suffered his house to bee digged through 40. Be ye also prepared therefore for the Sonne of man wil come at an hour when yee thinke not 41. Then Peter said vnto him maâ—ster tellest thou this parable vnto vs or euen to al. 42. And the Lorde saide who is a faithful stewarde and wise whome the maister shal make rular ouer his houshold to giue them their portion of meat in season 43. Blessed is that seruant whom his master when he commeth shal finde sâ— doing 44. Of a trueth I say vnto you that he will make him rular ouer all that hee hath 45. But if that seruant say in his hart my master doth defer his comming and shal beginne to smite the seruants and maidens and to eat and drink to be drunken 46. The maister of that seruant will come in a day when he thinketh not and at an houre when hee is not ware of and will cut him off and giue him his portioÌ„ with y e vnbeleeuers 47. And that seruant that knew his maisters wil and prepared not himself neither did according to his will shal be beaten with many stripes 48. But hee that knewe it not and yet did committe thinges worthye of stripes shal be beaten with few stripes for vnto whom soeuer muche is giuen of him much shal be required and to whom men much commit the more of him will they aske 49. I am come to put fire on the earth and what is my desire if it bee already kindled 50. Notwithstanding I must be baptised with a baptisme and howe am I grieued vntill it be ended 4â— If the good man of the house knew Luke doth not rehearse this saying of Christ in the same place that Mathew doth And no meruaile for in the 12. chapter hee gathering togeather the summe of the doctrine of many Sermons as we haue shewed other where hee setteth downe this parable also Further there is this general preface that the disciples with their loynes girded and their lightes burning in their hands shuld waite for their maister The which sentence is aunswered with that parable which followeth a litle after in Mathew of the wise Virginnes and the foolish But Christ dooth aptly note in few woordes how the faythfull should passe as straungers through the world For first hee opposeth the girding of the loynes against slouthfulnes and the burning lights against the darkenes of ignoraunce First therefore Christ commandeth the disciples to be ready and prepared to take a iourney that they shoulde with speede passe through the earth not seeking for a resting place any other where but in heauen The warning is very profitable for though the very prophane men can speake of the short and speedy course of the life of man yet we see how they rest tye themselues vnto the earth But god vouchsafeth not the honor of children to any but to such as do acknowledge themselues to be straungers vpon earth and are not only ready at al times to go forward but also do continually go forward in the way to heauen But now because they are compassed about with darkenes on euery side so long as they liue in the world he furnisheth theÌ„ with lightes as if they were to take a iourney in the night So here is first commended a diligent speedines to perfourme the course then a certeine direction least the faithful wandring out of the way should weary themselues in vaine for otherwise it were better to go faintly in the way then rashely to runne in a blinde and vnknown way That which he speaketh of the girding vp of the loynes is a phrase of speach taken of the common maner of the easterne people LV. 36. And yee your selues like vnto men Hee vseth an other similytude which Mathew speaketh not of but is shorter in this matter For he compareth himselfe to a housholder who while he feasteth merely at marriages or seeketh to be mery otherwhere froÌ„ home will yet haue his seruauntes liue modestly and soberly at home applying their lawful labours and cotinually waiting for his returne Therefore though the sonne of God being take vp into the blessed rest of heauen should bee absent from vs yet because he hath appoynted euery manne his office it were absurde for vs to sleepe in idlenes Furthermore because he promiseth to returne it behoueth vs to stand in a readines to receiue him at al times least he should find vs sleeping For if a mortall man thinketh this due vnto him that at what houre soeuer hee shall returne home his seruauntes should be ready to meete him how much more lawfullye doth the Lord require this of his that they shoulde be sober and watch alwayes waiting for his comming And that hee might make them the willinger he saieth that earthly maisters are so delighted with this readinesse of seruauntes that they also will serue them not that all maisters doe vse to doe thus but because that this dooth sometimes fall out that a maister which is of a milde and gentle nature dooth admitte his seruauntes to his owne table as his fellowes Yet it is demaunded sith that the Scripture dooth euery where call vs the children of light Ephesians 5. 8. 1. Thessalonians 5. 5. and the Lorde dooth also giue light vnto vs by his woorde that wee might walke as in the mydst of the daye how shoulde the Lord compare our lyfe to night watches But the answere to this obiection is easily made by the wordes of Peter whoe teacheth that the worde of God shineth as a burning light so that wee may see the way euen in a darke place 2. Pet. 1.
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
themselues with a wrong deuice of a blessed perfection Further he boroweth this similitude of the common vse of life For that was but a childish fantasie of Hierome suche others which doe wrest this to the praise of virginitie when as Christe had no other purpose then to ease them of the griefe of the wearinesse which might be conceiued of the delay of his comming Therefore hee sayeth that he requireth nothing of vs but that which was woont to bee performed by friends at solemne mariages For it was an vsuall custome that younge and delicate maidens shoulde for honour sake brynge the bridegrome into the bride chamber But the summe of the parable tendeth to this that it is not sufficient for vs to be once bent and ready to our calling except we endure to the ende 2. Fiue of them were wise In the ende of the former chap. the Lord especially willed the stewards to be wise because it is mete that the greater burden any man beareth and the harder matters he dealeth in the wiselier he shuld behaue himself But now he requireth that all the children of God should be wise least by running forwarde without aduice they shuld cast themselues forth as a pray to sathan And he appoynteth this kind of wisdom that they should take care to furnish thēselues with necessary helps for the performāce of the iourney of their life For though the time is short yet through the heat of our impatience it seemeth to be too longe also oure wante is suche as hathe neede of helpes euetye moment 5. Now while the bridegrome taried long That some wrest this sleping into the worst part as if the faithfull togither with others shuld giue themselues to slouthfulnesse and apply themselues to the vanities of the worlde is farre from the meaning of Christ and the course of the parable It were more probable to vnderstand it of death which ceaseth vpon the faithfull before the comming of Christe for we must not onely wayte for saluation nowe but when wee are dead and rest in Christe Yet I doe more simply vnderstand it of the earthly affaires wherein the faithfull are occupied of necessity so long as they dwell in the flesh And thoughe they should neuer forgette the kingdome of God yet the wythdrawing of them by the affaires of this world is not in vaine cōpared vnto slepe For they cannot be so throughly bent to meete with Christ but that diuers cares doe either withdrawe them or make them slowe or entangle them whereby it commeth to passe that wakinge they are somewhat a sleepe As concerninge the crye I take it to bee spoken Metaphorically for the sodaine comming For we knowe that as oft as any new or vnwonted thing commeth to passe menne vse commonly to be troubled The Lorde crieth vnto vs euery day that he will come vnto vs shortly but then the whole frame of the world shall sound foorth and hys fearefull Maiestie shall so fill the heauen and the earth that it shall not onely waken them that are a sleepe but shall bring foorth the deade out of theyr graues ◠And the foolish sayd to the wise Their too late repentance is heere reproued which feele not their wants before the gate is shutte against all remedies For they are therfore condemned of folly which prouide not for themselues for a long time because that they do carelesly please thēselues in their owne want and they doe so passe the time wherein they should make their gaine that they contemne the helpes which are offred them Therefore because they thinke not of getting oyle in time Christ scorning their ouer late knowledge declareth what punishments they shall receiue for theyr slouthfulnesse namely that they shall finde themselues empty and dry without fruite 9. VVee feare least there will not be enough for vs and you VVee knowe that the Lorde doth therfore bestowe his gifts diuersly to euery man according to his proper measure that they might mutually help ech others bestow that in cōmon which is laid vp with either of them and by this meanes is nourished in the Churche the holy societie of the members of the same But Christe noteth heere the time when the burdens being taken away he will call them all to his iudgement seat that euery manne may receiue according as he hath behaued himselfe in his body Therefore he doeth rightly compare that portion of grace receiued and layde vppe with euery man vnto prouision made for one manne in a iourney which will not serue sufficiently for moe Furthermore that whyche is presently added Goe yee and buy for your selues is not an admonition but an vpbraiding in this sense you had a time to buy before which you neglected for then it was best to prouide oyle but the want therof now cannot be recouered The Papistes doe very fondly gather heereof that the gifte of perseuerance is gotten by our owne power or industrie for in the woorde buying there is yet no price sette downe as it doth euidently appeare by the Prophet Isaiah chap. 55. 1. VVhere the Lorde callinge vs to buy requireth no recompence but sayeth that hee hathe wyne and milke in a readinesse which hee will giue freely Therefore there is no other meanes of getting then that we shuld receiue by faith that which is offered vs. At the length it followeth that the gate of the kingdom of heauen is shutte vppe againste all suche as were euill prouided because they fainted in the middest of the course Neither must we seke here curiously how Christ sayeth that the foolish virgines went to buye for it signifieth nothing else but that all should be shut out of the kingdome of heauen which should not be ready at the very moment Mathewe 25. Marke Luke 21. 31. And when the sonne of man commeth in his glory and all the holy Angels with him then shall he sit vpon the throne of his glory 32. And before him shal be gathered all nations and he shall separate them one from an other as a shepheard separateth the sheepe from the goates 33. And he shall set the sheepe on his right hand and the goates on the left 34. Then shall the king saye to them on his right hande Come yee blessed of my father inherite yee the kingdome prepared for you from the foundations of the world 35. For I was an hungered and yee gaue me meat I thirsted and yee gaue me drinke I was a stranger and yee lodged me 36. I was naked and yee cloathed me I was sicke and yee visited mee I was in prison and yee came vnto me 37. Then shall the righteous answeare him saying Lorde when sawe we thee an hungred and fed thee or a thirst and gaue thee drinke 38. And when sawe we thee a stranger and lodged thee or naked and cloathed thee 39. Or when sawe wee thee sicke or in prison and came vnto thee 40. And the king shall answear and say vnto them Verely I say vnto you in
as muche as yee haue done it vnto one of the least of those my brethren yee haue done it vnto me 41. Then shall he say vnto them on the left hand Depart from me yee curssed into euerlasting fire which is prepared for the deuill and his angels 42. For I was an hungred and yee gaue me no meat I thirsted and yee gaue me no drinke 43. I was a stranger and ye lodged me not I was naked and ye cloathed me not sicke and in prison and yee visited me not 44. Then shall they also answeare him sayinge Lord when saw we thee an hungred or a thirst or a stranger or naked or sicke or in prison did not minister vnto thee 45. Then shall he answeare them and say Verily I say vnto you in as muche as you did it not to one of the least of these yee did it not to me 46. And these shall go into euerlasting paine and the righteous into life eternall  37. Now in the day time hee taughte in the temple and at night hee went out and aboade in the mount that is called the mount of oliues 38. And all the people came in the morning to him to heare him in the temple Christ prosecuteth the same doctrine and that which he first described by parables he now expoūdeth plainly without figures The sum is that the faithful should stir vp themselues to the desire of liuing holily righteously that they should with the eyes of faith looke vp to the heauēly life which now lieth hid but shal be at the length reuealed at the last cōming of Christ. For whē he saith that he shal then sit in the throne of his glory where he shal come with the angels he opposeth this his last appearance against the confused and disordered troubles of the earthly warfare as if he should haue said that he did not therefore appeare as if that he shuld haue set his kingdom presently in an order and therefore his disciples haue nede of hope patience least the long delay shuld tire them out VVherby we gather that this is added again that the disciples being remoued frō that error of a present soden felicity shuld suspēd their minds vntil the second cōming of Christ and in the meane season that they should not fal away nor waxe faint therfore he sayeth that he shal then at length be renouned by the name of a king For although he beginneth his kingdō vpon the earth sitteth nowe at the right hād of his father that he might with great authority gouerne heauen earth yet that his throne is not as yet erected in the sight of mē so that his diuine maiesty shal far more fully appear shine in the last day thē now For then shal the ful effect of his glory appear which we tast now only by faith Therfore Christ sitteth now in his throne in heauē so far forth as it is necessary for him to raign for the brideling of his enemies the defence of his church But then he shal openly ascende into his tribunall seat that he may establish a perfect order in heauē earth that he may tread his enemies vnder his fete that he may gather his faithfull ones into the fellowship of the eternal and blessed life to be short he wil then shew forth in dede to what end his father hath giuen the kingdō to him He sayth that he wil then come in his glory because that while hee was uersant vppon earth as a mortall man he lay hidde vnder the contemptible habite of a seruaunt And he calleth it his glory which in an other place he attributeth to his father euen in the same sense for he simply meaneth the glory of God which shone then onely in the father when as it was hid in him 3◠And before him shal be gathered all nations and he shall separate them He extolleth his kingdome with great royall titles that the disciples might learne to hope for an other felicity then they had then cōceiued in theyr mindes For this one thing sufficed them that their nation should be deliuered from the miseries wherwith it was then oppressed that it myght appeare that God had not made his couenant in vaine with Abraham and his posterity But Christ extendeth the frute of the redēption which he bringeth further because that he shal be the iudge of the whole world Then that he might exhort the faithful to liue godly he saith that it shal not be common bothe to good and badde for he will bring wyth hym the reward which is laid vp for them both In summe he sayeth that the estate of his kingdome shall then be rightly ordred when the ryghteous shall obtaine the crowne of glorye and the wicked shall haue that reward paied them which they haue deserued Nowe that separation of the goates from the lambes which is deferred vnto that daye declareth that the wicked are now mingled with the holy and godly men to lyue together in one and the same flock of God And this comparison semeth to be taken out of Ezechiel 34. 21. where the Lorde complaineth of the vntowardnesse of the goates which pushe the leane sheepe wyth theyr hornes and spoyle the pastures and trouble the water and he saith that he will reuenge it So that Christe his wordes doe tend to this that the faithfull shoulde not thinke their estate to be too sharpe if nowe they be compelled to liue with goates yea and to abide many pushes and troubles of them then that they shoulde take heede least the corruption of their sinnes should infecte them also thirdly that they might know that they loose not their labour by liuing godly and righteously for the difference shall appeare at the length 34. Come ye blessed The purpose of Christ must be remembred for he willeth his disciples to be now content with hope and patiently with quiet mindes to wayte for the enioying of the celestiall kingdome then he willeth them to goe earnestly forwarde and not to be weary of well doing The latter parte is referred to this that he promiseth the enheritance of heauen to none but to them which in good workes do go forwarde to the marke of that calling which is from aboue But before that he will speake of the rewarde of good woorkes he sheweth by the way that the spring of saluation ariseth from an higher fountaine For by calling them the blessed of the father he declareth that their saluation proceedeth of the free fauour of God for the blessed of God and chosen or beloued of God is all one amongst the Hebrewes Further not onely the faithfull haue vsed this phrase of speach to expresse the grace of God towardes men but they which had no taste of true godlinesse helde yet this principle Come in thou blessed of the Lorde sayde Laban to Abraham his seruaunt Gen. 24. 31. VVe see that nature had taught them to vse this title that they
might thereby yeelde the praise of all good thingâ— which they had receiued to God VVherefore it is not to be doubted but that Christ describing the saluation of the godly beginneth at the free loue of GOD whereby they which by the direction of Gods spirite do aspire to righteousnesse in this life are predestinated to life Heereunto also appertaineth that which he sayeth a little after that the kingdome was prepared for them from the beginning of the world into the possession whereof they shall be sent at the last day And though it may easily be obiected that the rewarde was layde vppe before for their merites which shoulde come after yet if any man will way the woordes without contention he will graunt that it is a secreat commendation of the grace of God For Christ also doeth not simply call the faithfull to possesse the kingdome as if they haue gotten the same by their merites but expresly sayeth that it shoulde be giuen as to heires Yet there is an other end to be noted whereunto the Lord had regarde for though the life of the godly is nothinge else but a miserable and grieuous banishmeÌ„t so that the earth can scarcely bear them though they trauaile vnder a harde want vnder reproaches and other troubles that they may with a stronge and valiant minde ouercome these lettes the Lord declareth that there is a kingdome prepared for them in an other place And it is a notable exhortation to patience when menne are certainly perswaded that they beare not in vaine Therefore least the pride of the wicked wherin they doe glory now should make our minds to fainte and least our owne miseries shoulde weaken our hope lette vs alwayes remember that enheritance which remaineth for vs in heauen for it dependeth not of any doubtfull case but it was prepared for vs of God before we were borne yea I say for euery one of the electe because that Christ doeth heere call them the blessed of the father But there is no absurdity in this that it is onely sayd heere that the kingdome was prepared from the beginning of the world and in an other place Before the creation of the heauen and the earth For Christ doth not here set downe the poynt of time when the inheritaunce of eternall life was prepared for the children of God but only calleth vs to the coÌ„sideration of the fatherly care of God wherein he embraced vs before we were borne and hee doeth thereby confirme the assurance of our hope so that the troublesome stormes of the world cannot ouerthrow our life I was an hungered If the disputation heere had beene of the cause of our saluation the Papists had not gathered amisse that we shoulde merite eternall life by good woorkes but when as Christ had no other purpose but to exhort his disciples to endeuour to liue well and righteously it is yll gathered by his woordes what the merites of workes shoulde auaile They rest vppon the woorde causall which is but a weake stay for wee knowe that it doeth not alwayes note the cause but rather the consequence when as eternall life is promised to the righteous But there is a plainer answeare For we deny not but that there is a rewarde promised to good woorkes but it is of fauour because it dependeth of the adoption Paule in the 2. Tim. 4. 8. reioyceth that there was a crowne of righteousnesse laied vppe for him But whereof gathered hee thys comforte but of this that he was a member of Iesus Christ who is the onely heire of the heauenly kingdome Hee sayeth that the iust iudge will giue hym that crowne but howe should he come by that rewarde but because hee was adopted of free grace and endowed with that righteousnes wherwhereof we all are voide Therefore these two things must be considered that the faithfull are called to the possession of the kingdome of heauen in respecte of good woorkes not because they should deserue it by the righteousnesse of workes or because that they shoulde be the authours of the getting of it for themselues but because that God doeth iustifie them whome he hath first chosen Furthermore though that by the direction of the spirit they shuld aspire to the loue of righteousnesse yet because they doe neuer satisfie the lawe of God there is no reward due to them but that is called a rewarde whiche is giuen freely But Christe doeth not recken vppe all the partes of a godly and a holy life but doeth only note for example sake some poyntes of charitye whereby we declare that we doe worship God For though the woorshippe of God excelleth the loue of menne and therefore faith and inuocation is more to be desired then almes yet Christe doeth not without cause sette downe the testimonies of true rightâ—ousnesse which are more apparant to be seene If any man despising God should only deale wel with men such mercy shuld nothing auaile for the appeasing of God because that in the meane season he is defrauded of his owne right Christe therefore doeth not say that the summe of righteousnesse consisteth in almes but by signes which may be moste easily seene he declareth what it is to liue godly and rightuously so that truely the faithfull doe not only professe with the mouth but by diligent exercises they doe shewe that they doe worship God VVherfore those fantasticall men do very preposterously vnder pretence of this place withdrawe themselues both from the hearing of the word and also from receiuing the holy supper for vnder the same coloure they might also cast away faith and bearing of the crosse and prayers chastitie But Christ meant nothing lesse then to restrain to a part of the seconde table the rule of holy life which is contained in the two tables of the law The Monkes also and such like rascalles haue sottishly sette downe to themselues sixe woorkes of mercy because that Christ maketh mention of no mo As if that children might not plainly see that by the figure Synecdoche al the workes of charity are here coÌ„mended For to comfort the sorrowfull to helpe them that be vniustly oppressed to aid the simple with counsel to pull the poore wretches out of the iawes of the wolues is a woorke of mercy as much worthy to be praised as to cloath the naked or to feede the hungry But may a man thinke that Christe commending charity vnto vs woulde exclude those dueties which appertaine to the worship of God yet he telleth his disciples that this shal be a lawful trial of a holy life if they exercise theÌ„selues in charity according to that saying of the Prophet I will haue mercy not sacrifice Hose 6. 6. Namely because that the hypocrites being couetous cruel deceitfull snatching to them by violence proud do yet vnder a vaine pompe of ceremonies dissemble a kinde of holines VVherby we do also gather if we desire to haue our life approoued before the chiefe iudge we must not wander in our
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
be esteemed by the iudgement of the flesh for it doeth oft fall out that God doeth suffer them to bee miserablye afflicted whome yet hee loueth Therefore if we be miserably vexed in body let vs take heed least the bitternesse of the griefe take away the tast of the goodnesse of God but rather let this one comfort temper and mollifie all our euils assone as God taketh vs into his fauour what troubles so euer we doe suffer they doe further vs towardes saluation So it shal come to passe that our faith shall not only escape from all miseries with the victory but it shall sweetely be at rest euen in the midst of the bearing of afflictions Mathew 27. Marke 15. Luke 23. 45. Nowe from the sixte houre was there darkenesse ouer al the land vnto the ninthe houre 46. And about the ninth houre Iesus cried with a loude voyce sayinge Eli Eli lamasabacthanie that is My God my God why hast thou forsaken mee 47. And some of them that stoode there when they heard it sayde This man calleth Elias 48. And straight waye one of them ran and toke a spong filled it with vineger and putte it on a reede and gaue hym to drinke 49. Other sayde let be let vs see if Elias will come and saue him 50. Then Iesus cried againe with a loude voyce and yeelded vp the ghoast 51. And behold the vaile of the Temple was rent in twain from the toppe is the bottome and the earth did quake and the stones were clouen 52. And the graues did open themselues and many bodies of the Sainctes whiche slepte arose 53. And came out of the graues after his resurrection and went into the holy Citie and appeared vnto many 54. VVhen the Centurion they that were with him watchinge Iesus sawe the earthe quake and the thinges that were done they feared greatlye saying Truely this was the sonne of God 55. And many womenne were there beholding him a farre off which had followed Iesus from Galile ministring vnto him 56. Among whom was Marie Magdalen and Marye the mother of Iames and Ioses and the mother of Zebedeus sonnes 33. Now when the sixt houre was come darkenesse arose ouer all the lande vntill the ninth houre 34. And at the ninth houre Iesus cried with a loude voyce sayinge Eloi Eloi lamasabacthani which is by interpretation my God my God why hast thou forsaken me 35. And some of them that stoode by when they hearde it sayde Beholde he calleth Elias 36. And one ranne and filled a sponge full of vineger and putte it on a reede and gaue hym to drinke saying lette him alone lette vs see if Elias will come and take him downe 37. And Iesus cried wyth a loude voyce and gaue vppe the ghoast 38. And the vaile of the Temple was rent in twaine from the top to the bottome 39. Nowe when the Centurion whiche stoode ouer agaynste hym sawe that he thus cryinge gaue vppe the ghoast he sayde Truely this man was the Sonne of God 40. There were also women which beheld a far off among whom was Mary Magdalen and Marye the mother of Iames the lesse and of Ioses and Salome 41. VVhiche also when hee was in Galile followed him and ministred vnto him and many other womenne whiche came vp with him vnto Ierusalem 44. And it was about the sixt houre there was a darknesse ouer all the lande vntill the ninthe houre 45. And the Sunne was darkened and the vaile of the Temple rent thorough the mids 46. And Iesus cried with a loude voyce and sayd Father into thin◠handes I commend my spirite And when hee thus had sayde he gaue vp the ghoast 47. Nowe when the Centurion sawe what was done hee glorified God saying of a suretie this man was iust 48. And al the people that came togither to that sight beholding the thinges which were done smote their 〈◊〉 and returned 49. And all his acquaintaunce stoode a far off and the women that followed him from Galile beholding those things 45. Now from the sixt houre Though in the death of Christe the infirmity of the flesh for a while couered the glory of the Godhead yea the Sonne of God himself lay without forme vnder reproch and contempt and as Paul saith he was made of no reputation yet the heauenly father ceased not to adorne him with some marks and when he was at the lowest cast hee erected some tokens of the glory to come which might strengthen the mindes of the godly against the offence of the crosse So the maiesty of Christe was royally set forth by the darkning of the sun earthquake cleauing of rockes and renting of the vaile euen as if heauen and earth shoulde yeelde the worshippe due to their maker and framer But first it is demāded for what purpose the sunne was eclipsed For where the old Poets in their tragedies do faine that the light of the sun is withdrawn frō the earth where any notable offence is committed tēdeth to note the greatnes of the wrath of God this fantasie was gathered of the common sense of nature Therefore some interpreters doe think that God sent darknes in signe of detestation as if God by darkning the sunne should hide his face from the moste filthy wickednes of all Others do say that by the darknes of the visible sunne was the death of the sunne of righteousnes declared Others had rather to applye it to the making of that nation blind which followed shortly after For the Iewes reiecting Christ after he was taken from amongst them were depriued of the light of the heauenly doctrine neither was there any thing left them besides the darknes of desperation But I do rather thinke that this people because they would not see the light they were so blockishe were stirred vp by darknes to consider the wonderful counsel of God in the death of Christ. For the vnwonted alteration of the order of nature if they had not beene altogether hardned should haue earnestly moued their senses to attende to that renewing of the woorld to come In the meane while a sight full of terrour was shewed them that they myght feare before the iudgment of God And truely this was an incomparable testimony of the wrath of God that spared not his onely begotten Son neither could he otherwise be appeased then by the price of that sacrifice But where the Scribes and Priestes and a great part of the people carelesly neglected and as it were with closed eyes passed by the darkeninge of the Sunne their woonderfull madnesse shoulde make vs afraide For they must of necessitye be more blockishe then the brute beastes who being warned by such a woonder of the rigour of the heauenly iudgement ceased not their scoffing But this is the spirit of amasednesse and giddinesse wherwith God maketh the reprobate drunken after that he hath long striuen with their malice In the meane while let vs learne that after they are bewitched with the sleightes
But we knowe that this is vsual amongst holy wryters of a great number only to set downe a few It is also a probable coniecture that Mary Magdalene with her other companion whether shee was sent before or ran before of her owne accord came to the sepulchre before the rest And the woordes of Mathewe doe seeme to note this that they two came to see For if they shoulde not haue seene there appeared no meanes howe to annoynt Christ. In the meane while he concealeth that office which they purposed in their minde to perfourme for this one thing was his principal purpose to speake of the resurrection Yet it is demaunded howe this labour of the women which was mixed with superstition should please God But I doubt not but that their will was to applie this maner of annoynting of the deade receiued of the fathers that they mighte in the sorrowe of death seeke for comfort in the hope of the life to come I graunt that they offended because they presently applied not theyr mindes to that which they hadde heard spoken before by the mouth of the maisters but because they doe holde the generall principle of the last resurrection their defecte is pardoned which had iustly defiled the whole action as they doe say So God oft times of his fatherly goodnesse accepteth the doings of the Sainctes which should not only without forgiuenesse not please him but of right should be reiected wyth ignominye and punishment In this therefore appeared the wonderfull goodnesse of Christe that he being aliue kindly and louingly mette the women who wrongfully sought him amongest the deade If he suffered not them to come to his sepulchre in vaine it may be certainly determined that if any man by faith should now approache vnto hym he shuld not be deceiued for the distance of the places shall be no lette but that the faithfull shall enioy him who by the power of his spirite filleth both heauen and earth MAR. 1. VVhen the Sabbath day was past It is the same in effect whych Mathew sayeth In the ende of the Sabbath when the first day of the Sabbath begâ—â— to dâ—wne Likewise in Luke The first day of the Sabbath For sith we do know that the Iewes beganne theyr day assoone as the night beganne to waxe darke the meaning of them all is this that the Sabbath being ended the women began to consult amongst themselues of going to see the sepulchre that they might come thither before day in the morning Two of the Euangelists doe call that the first daye of the Sabbaths whiche was the first in order betweene two Sabbaths VVhere as others translated it One the ignorance of the Hebrewe tongue caused manye to erre For where aâ—d signifieth sometimes one sometimes the first the Euangelists as in many other places following the Hebrewe phrase sayd miâ—â— But least the ambiguitie shoulde deceiue any I haue more plainly expounded their meaning But in the buying of the sweete odours the hystorye of Luke differeth not a little from Markes woordes for that they retourning into the Citie shoulde prepare sweete oyntments then that according to the commaundement of the law they should rest one day before they toke their iourney But Marke reporting two diuers thingâ— in one and the same text had lesse regarde to note the distinction of the times then Luke For that which was don before he mixeth togither with the iourney But in the matter it selfe they do very well agree that they hauing kept the holy rest they departed out of the house while it was yet darke night that they might come to the sepulchre when the day should first begin to dawne But that must be againe remembered which I touched before that though the rite of annoynting the deade was common to many prophane nations yet it was lawfully vsed onely by the Iewes to whome it had beene deliuered by the fathers that they might exercise themselues in the hope of the resurrection for without this respecte it had beene a colde and a vaine comfort to embalme a dead corpes without sense as we do know that the Egyptians very carefully applied theÌ„selues this way without any profite But God by this holy signe represented to the Iewes an image of life euen in death that they might hope that they should receiue newe strength out of corruption and dust Further as the resurrection of Christe throughe his liuelye odoure 〈◊〉 through all sepulchres to breath life into the dead so he abolished those outward ceremonies VVherfore he needed no such meanes but it came of the rudenesse and ignorance of the women who as yet did not well vnderstand that he was free from corruption 3. And they sayd amongest themselues Onely Marke setteth downe thyâ— doubt but sith the others doe report that the stone was rolled away by the Angel it is easily gathered that they remained perplexed and doubtfull in counsell vntill a way was opened by the hand of God But hereby we doe learne that they were so caried away in their zeale that they came thither without consulting of it before They had sene a stone layd vpon the sepulchre to kepe men froÌ„ entring into the same why thought they not of it at leisure in the house but because they were so astonyed with feare and admiration that reason and memory failed them But because that they were blinded with a holy zeale God doeth not impute this fault vnto them MATH 2. And beholde there was a great earthquake The Lord reuealed the presence of his glory by many signes that hee mighte the better frame the hearts of the holy women to reuerence For sith it was a matter of no small moment to knowe that the Sonne of God hadde gotten victory ouer death wherin the summe of our saluation consisted it was meete for the taking away of al doubts that the maiestie of God should openly and plainly offer it selfe to be seene of them Mathewe therefore sayeth that there was an earthquake VVherein the senses might discerne the celestiall power which I spake of And it was meete that the women should be wakened by this wonder that they might now thinke vppon no humane or earthly thing but lift vppe their mindes to a woorke of God newe and vnlooked for The brightnesse of the Godhead shewed it selfe also in the apparel fourme of the Angel as it were by beames that they might perceiue that he was no mortall man who stoode by in the shape of a man For though the brightnesse of the light or the whitenesse of snow are nothing to the great glory of God for no colour must be imagined if we desire to know him rightly yet by outwarde notes he declaring that he is neare doeth according to the capacitie of our infirmitie cal vs to himselfe this must be knowen that he onely offereth vnto vs the visible signes of his presence that our mindes might apprehend him inuisible vnder corporal shapes there is giuen a taste to vs of his
obserue this order diligently as to the Ephes. 2. 17. he sayeth that Christ comming he preached peace to them whiche were neare and then to straungers and them a farre of 48. Nowe ye are witnesses As yet he doeth not send them foorth to publish the Gospel but only declareth for what purpose he appoynted that they might prepare themselues for that time and partly by this consolation he mitigateth their sorrowe partly with this spurre hee correcteth their slouth VVhen as they being guiltie to themselues of their late falling away it was meete for them to haue sorrowfull hearts Christ here beyonde all hope bestoweth vppon them this incredible honour enioyning them to publishe the embassage of eternall saluation to the whole worlde By this meanes he doeth not onely restore them perfectly but with the greatnesse of this new grace he doeth throughly abolish the remembrance of the offence Yet withall as I sayde he pricketh them forwarde least they shoulde be as slacke and slouthfull to publish the faith whereof they were ordained preachers 49. Beholde I will send the promisse Least the Apostles should be afraied of their owne weakenesse hee comforteth them with the hope of newe grace which should come vppon them as if that he should saye Though you thinke youre selues vnmeete for so great a burden yet there is no cause why you shoulde be discouraged for I will supply from heauen that power which I knowe to be wanting in you Nowe that he might the better confirme them in this hope he maketh mention of the holye Ghost which was promised of the father For to the ende they myghte readily prepare themselues to the woorke God meeting with theyr distrust had encouraged them with his promisse Now Christ substituting himselfe in his fathers place taketh vppon him to perfourme that gifte wherein he doeth againe chalenge to himselfe a diuine power For this is a part of that glory whiche God by othe denied to giue to an other Isai 41. 8. to endew weake men with heauenly power Therefore if it belongeth to Christ it followeth that he is God who spake in the times past by the mouth of the Prophet But though God promised a speciall grace to the Apostles and Christ bestowed it yet this must be generally noted that no mortall man is of himselfe meete for the preaching of the Gospell but so farre foorth as God cloathing them with his spirite supplieth their nakednesse and want And certainly as Paule doeth not exclame of the Apostles alone 2. Cor. 2. 16. who shall be founde meete for these things but he declareth that there is no mortall man meete for so great a woorke so it is necessary that what soeuer ministers of the Gospell God stirreth vppe should be endued with the heauenly spirite and therefore it is promised to all the teachers of the Churche wythout exception in euery palce But tarry ye Least they shulde rashly run forth to teach before the time Christ coÌ„mandeth them to be quiet silent vntill y t he by his appoyntment sending them foorth shall vse their helpe in time conuenient And this was a profitable triall of their obedience that they hauing the vnderstanding of the Scripture and endewed with the grace of the spirite yet because the Lord forbadde them to speake they helde their peace as dumbe men for we do know how desirously they woulde shewe themselues abrode which thinke that they could doe this with praise and admiration And it may be that by this delay Christ would punishe their slouthfulnesse because they had not presently gone the same daye into Galile at his commaundement VVhat soeuer the matter were we are taught that nothing must be attempted but by the calling of the Lord. VVherefore thoughe they wanted not habilitie to teache publikely yet let them containe themselues as priuate men in silence vntil that he shal leade them foorth in his hande into the Theater Further in that they are commaunded to stay at Hierusalem it must be vnderstode after they should returne from out of Galile For as we shal a little after heare out of Mathew though he reuealed himselfe to be seene at Hierusalem yet he chaunged not that which he had first determined of Galile Therefore the meaning of the woordes is after he had giuen them their commaundements in the place appoynted yet his will was that they should as yet remaine silent for a time vntill that he should furnish them wyth a newe power Mathewe 28. Marke 16. Luke 16. Then the eleuen disciples went into Galile into a mountain wher Iesus had appoynted them 17. And when they sawe him they woorshipped him but some doubted 18. And Iesus came and spake vnto them saying All power is giuen vntâ— me in heauen and in earth 19. Goe therefore and teache all nations baptising them in the name of the Father the Sonne and the holy Ghost 20. Teachinge them to obserue all thinges what so euer I haue commaunded you and 〈◊〉 I am wyth you alwaye vntill the ende of the worlde Amen 15. And he sayd vnto them Gâ— yee into all the world preache the gospell to euery creature 16. He that shall beleeue and be baptised shal be saued but he that will not beleeue shal be damned 17. And these tâ—kens shall followe them that beleeue In my name they shall cast out deuils and shal speake wyth new tonges 18. And shall take away serpents and if they shall drinke any deadly thinge it shal not hurte them they shall lay their handes on the sicke and they shall recouer  16. Then the eleuen diciples Mathewe passing ouer those things which we haue reported out of the other three doeth onely teache where the eleuen disciples were sent on the Apostolicall office For their purpose was not as we haue often seene before to prosecute all the perticular partes of a hystorie because it seemed sufficient to the holy Ghost who directed their stile by gathering their testimonies togither to sette downe the summe suche as we doe see Therefore Mathewe doeth chuse that which especially appertained to vs namely that Christ when he appeared to the disciples also created them Apostles which shoulde carye the embassage of eternall life into all the coastes of the worlde But though there is no mention made of the Mount in any other place yet wee doe gather that this place of Galile was noted to Mary yet it is maruel that some hauing seene Christe twise already shoulde as yet doubt of hym If any manne like to referre this to the first manifestation there shall be no absurditie therein for the Euangelistes doe sometime vse to mixe diuers things togither But it must not seeme absurde if the remnants of feare shoulde driue some againe to a newe wauering for we knowe as oft as Christ appeared they were afrayd and amased vntil their mindes were setled by ofte seeing him VVherefore the sense in my iudgement is that some doubted at the first vntill Christe approched nearer and
more familiarlye vnto them and when hee was verilye and certainelye knowen they woorshipped because that the brightnesse of the diuine glorye was made manifest And it maye be that the same reason driue them sodainly to doubt which led them afterward to woorship for the habite of a seruaunt being laide aside there then appeared nothinge in him but that which was celestiall 18. And Iesus came and spake vnto them It is not to be doubted but that this comming tooke away all scruple But before that Mathewe declareth that the disciples hadde the office of teachinge enioyned them hee sayeth that Christe firste spake of his owne power and not wythoute cause for a small authoritie coulde not suffice heere but it behooueth him to haue a great and a diuine Empire who commaundeth that lyfe eternall shoulde be promised in his name that all the worlde shoulde be brought vnder his gouernement and that the doctrine shoulde be preached whiche by ouerthrowinge euery highe thinge shoulde brynge all mankinde vnder And by this preface Christe doeth not onely stirre vp the disciples to execute their office boldly and freely but he establisheth the faith of his Gospell to continue in all ages For certainly the Apostles could neuer haue beene perswaded to take so harde a matter in hande excepte they knewe that their reuenger sate in heauen who had all power giuen him For wythout such a fortreste it had beene impossible to preuaile any thing But when they doe heare that hee whome they doe serue doeth gouerne heauen and earth they are with this one thing very throughly furnished to ouercome all lettes And as concerning the hearers if the contemptible estate of them which doe preache the Gospell doeth weaken or hinder their faith lette them learne to lifte vppe their eyes to the authour himselfe by whose power the maiestie of the Gospell must be esteemed and so it shal come to passe that they shall not be so bold as to despise him speaking by hys ministers And he doeth expresly make himselfe Lorde and King as well of heauen as of earth because that by the preaching of the Gospell he bringing menne in obedience to him doeth erecte the throne of his kingdome vppon earth and regenerating them which are his into a newe life and calling them to the hope of saluation hee openeth the heauens that hee may exalt them to the blessed immortalitie with the Angels who before not onely crept belowe in the worlde but had beene drowned in the bottomlesse pitte of death But lette vs remember that Christe had alwayes his authoritie with his father and this was giuen vnto hym in our flesh or that I may speake more plainely in the person of the Mediator For he gloryeth not of that eternall power which he had before the worlde was created but of that which he receiued nowe when hee was ordained the iudge of the worlde And it is to be noted that thys Empire was not manifestly knowen vntill that hee was risen from the dead because that then at the length being adorned with the ornameÌ„ts of a mighty king he shewed himselfe in authoritie Thither also appertaineth that saying of Paule to the Phillippians 2. 9. Hee humbled hymselfe wherefore God hath exalted him and giuen him a name aboue euery name c. And thoughe the sittinge at the right hande of the father is sette after his ascention into heauen as later in order yet because the resurrection and the ascention into heauen are things mutually ioyned togither Christe hath good cause to speake so royally of his power 19. Goe therefore Thoughe Marke after hee hathe declared that Christe appeared to the eleuen disciples doeth presently set downe the commaundement of preachinge of the Gospell yet hee doeth not note it as an action presentlye done For we doe gather by the texte in Mathewe that thys was not done before they went into Galile But the summe is that by preachinge the Gospell euerye where they shoulde brynge all nations into the obedience of faith then that they should seale and confirme their doctrine with the seale of the Gospel In Mathew they are simply commaunded to teache but Marke setteth downe what kinde of doctrine it shoulde be namely that they should preache the Gospell And shortly after is also added this restrainte that they should teache them to obserue what soeuer thinges the Lord commaunded Heereby we learne that the Apostle shippe is not a vaine title of honour but an office of laboure and therefore there is nothinge more absurde or intollerable then that these â—asked menne should chalenge this honour who raininge in idlenesse doe reiecte the office of teaching from them The Pope of Rome and his bande doe proudly boast of this succession as if that they sustained the same person in common with Peter and his colleagues but in the mean season they haue no more care of the doctrine then baudes or the Priests of Bacchus and Venus But wyth what face I beseche you doe they thrust themselues into their place who they heare were created to be preachers of the Gospell But thoughe they are not ashamed to bewray their owne impudencie yet with all readers of sounde iudgement this one worde is strang enough to ouerthrow their fantasticall Hierarchie that no man can be a successour of the Apostles but he which serueth Christe by preaching of the Gospell to be shorte who soeuer doeth not performe the dueties of a teacher doth falsly and wrongfully take the name of a teacher For this is the Priesthode of the New testament with the spirituall sworde of the woorde to kill menne for a sacrifice to God VVhereof it followeth that they all are degenerate and counterfait sacrisicers whiche doe not applye the office of teaching Teache all nations Heere Christe by taking away the difference doeth make the Gentiles equall with the Iewes and doeth generally admitte them both into the fellowshippe of the couenaunt Thither also appertaineth the woorde Going For the Prophets vnder the lawe were restrained within the boundes of Iuda but nowe the partition wall being ouerthrowne the Lorde commaundeth the ministers of the Gospell to goe farre abroad for the spreading of the doctrine of saluation through all the coastes of the worlde For thoughe the dignitye of the first borne as we touched euen nowe shoulde at the firste remaine amongest the Iewes yet the inheritance of life was common to the Gentiles So was fulfilled that prophesie of Isaiah with the like that Christe is giuen to be a light to the Gentiles that he mighte bee the saluation of God vnto the outmost part of the earth Isai 49. 6. That is Markes meaning by all creatures for after that peace was preached to them of the housholde the same message commeth to them also whiche are a farre off and to straungers Further howe necessary it was that the Apostles shoulde be plainly admonished of the callinge of the Gentiles it doeth thereby appeare that after they hadde receiued the commaundement to
with the faith of the Gospell that we might know that therein is engraued the marke of our saluation for if it auailed not to testifie the grace of God Christ had vnproperly sayd that they should be saued which should beleeue and be baptised Though it must also be noted that it is not so necessarily required to saluation that all they should of necessity pearish which should not obtaine the same For it is not ioyned here to faith as halfe the cause of saluation but as a testimony I do graunt that this necessity is laid vpon men that they should not neglect the signe of the grace of God but though God for their infirmitye vseth such helps I deny his grace to be tied vnto them In this maner we may say that it is not simply necessary but onely in respecte of our obedience In the second part where Christ condemneth them which doe not beleeue he meaneth the rebellious who while they do refuse saluation offered doe draw vpon themselues a more grieuous punishment and they are not now onely ensnared in the common destruction of mankinde but they do sustaine the fault of their owne ingratitude 17. These tokens shall follow them which beleue As the Lord had by myracles confirmed the faith of his Gospell so long as hee was conuersant in the world so nowe he causeth the same to flourish in the time to come least the disciples shuld thinke y t the same were tied to his corporall presence For it was to great purpose that the diuine power of Christ shuld flourish amongst the faithfull that it might manifestly appeare that he was risen from the dead wherby his doctrine might remain continue and his name should be immortall Further where he furnisheth the faithfull with this gift it must not be drawn to all For we know that the giftes were diuersly disposed that the power of myracles shoulde be but in the hands of some But because that which was giuen to a few was common to the whole church and the signes which one wrought auailed for the coÌ„firmation of all Christ doth rightly name the beleuers generally The meaning therfore is that the faithful shuld be ministers of the same power he had ben wonderful before in Christ that in his absence the seale of the gospel might be y e more sure as in Iohn 14. 12. he promiseth that they shal doe the same greater things And for the setting forth of the glory deity of Christ it was sufficient that some few of the beleeuers were furnished with this power And though Christ doeth not expresse whether he wold that this gift shuld be but for a time or remaine for euer in his church Yet it is more probable that these myracles were promised but for a time for the setting forth of the gospel which was newe as yet obscure And it may be that for the fault of vnthankfulnes the world was depriued of this honor yet I do think that this was the properend of myracles that the doctrine of the gospel should at the beginning waÌ„t no approbation And we do certainly see that the vse of them ceased not long after or at the least the examples of them were so rare that it may be gathered that they were not like common to all ages Yet either the preposterous couetousnes or ambition of them which followed after so wrought least they shuld be without myracles altogither that they fained vain myracles for themselues And by this meanes there was a gate opened to sathans falsehodes that not only false sleights shuld succeede in the place of truthe but that vnder pretence of signes the simple might be led away from the right faith And certainly it was meete that curious men who not content with a lawful allowance but seking after newe myracles should be deluded by such deceits This is the reason why Christ otherwhere foretold that the kingdom of antichrist should be ful of lying signs Mat. 24. 24. that Paul testifieth the same 2. The. 2. 9. VVherefore that myracles may rightly confirme our faith let our mindes containe themselues in that sobriety wherof I spake whereof it also followeth that it is a foolish quarrell of theirs which do obiect that our doctrine wanteth myracles As if that it were not the same whych Christ hath most sufficiently sealed heeretofore But in this argument I am the shorter because that I haue entreated of it already more fully in sundry places MAT. 20. Teaâ—â—iâ—g them to obserue By these wordes as I said before Christ sending foorth his disciples doth declare that he doth not wholely resigne vnto them those things which appertained to him as if that he wold leaue off to be the master of his church For he dismisseth the apostles with this exception that they shoulde not thrust foorth their owne deuises but that they shoulde purely and faithfully dispence from hand as they say to hand that which he commanded And I wish that the Pope would submit the power which he chalengeth to himself to this rule For we shuld easily suffer him to be Peter or Pauls successor so that he would not raigne tyrannically ouer soules But sith he reiecting the gouernment of Christ defileth the church with his owne filthy trifles it doeth heereby appeare sufficiently howe farre he falleth from the Apostolicall function In summe let vs learne that by these woordes they are made doctours of the Church not which doe vtter what soeuer they shal thinke good but which shall also themselues depend vpon the mouth of this one maister that they may procure disciples to him and not vnto themselues Beholde I am with you Because Christ did lay a charge vpon the Apostles which they could not discharge vsing onely the power of man he doth comfort them with the hope of his helpe from heauen For before that he promiseth to be present with them he sayeth first that he is kinge of heauen and of earth who with his hand power gouerneth all things Therefore this pronowne I must be red as a word of great force as if he had sayd if the Apostles would throughly doe their duety they must not looke what they can doe themselues but they must depende vppon his inuincible power vnder whose directions they do goe to warre But the maner of his presence which the Lorde promiseth to his must spiritually be vnderstoode for it is not needefull that he shoulde descende from heauen to helpe vs sith by the grace of his spirite as with a hande stretched out from heauen he may helpe vs. For he which in respecte of his body is a great way distant from vs doeth not onely spreade the efficacie of his spirite throughe the whole worlde but doeth also verely dwell in vs. Furthermore it is to be noted that this was not spoken to the Apostles only for the Lorde promiseth his helpe not to that age only but vnto the ende of the worlde Therefore it is as muche as if hee
There is therfore great weight in these words that they went forth preached euery where which euen now for feare durst not speake in their secreat corner For so vnloked for a conuersion in a moment could not be done by man And therfore Marke addeth The Lord wrought with them signifying that this was the very worke of god Yet this phrase of speach doth not make a partition betwene their worke or labor and the grace of God as if that they of themselues could doe any thing but he meaneth simply y t they were holpe of God because that according to the flesh they shuld haue attēpted that in vaine which is yet wrought by them I graunt that the ministers of the word are called fellow helpers of God 1. Cor. 3. 9. in as much as he vseth their ministery but it is to be noted that ther is no power in them but that which he giueth them Further they do preuail nothing by planting by watering except the secreat working of the spirit do cause it to encrease Confirmed the word Marke here in my iudgement doth note a part of that which he had generally set down immediatly before For the Lord wrought with thē by other meanes least the preaching of his gospel shuld be in vain but this was a notable testimony of his help that he cōfirmed the same by myracles And this place teacheth to what ende myracles muste be referred that it is not lawfull to draw them after peruerse corruptions for that they doe serue the Gospell VVhereof it followeth that the holy order of God is inuerted if they be drawne away from the word of God whereof they are appurtenances to the adorning of vngodly doctrines or are drawn to colour out corrupt worshippings LAVS DEO THE holy Gospel of Iesus Christ according to Iohn with the Commentary of M. Iohn Caluine Faithfully translated out of Latine into english by Christopher Fetherstone student in Diuinitie TO THE RIGHT HONORABLE THE LORD ROBERT DVDLEY EARLE OF LEYCESTER BARON OF DENBIGH Maister of the Horse to the Queenes Maiestie Knight of the noble order of the Garter one of the Queenes Maiesties most honorable priuie Counsel Chanselour of the most famous Vniuersitie of Oxford Christopher Fetherstone wisheth encrease of spirituall giftes long life happy dayes and encrease of honour IT IS AN OLDE SAYing Right honourable and no lesse true then olde that faleable wines neede no iuic bush which prouerb importeth thus much that thinges which are of thē selues good and commendable haue not anye at least no great neede of commendation If therefore I shouldee with fine filed phrases with gaye geason woordes with straunge examples and notable hystories compound some long prologue and tedious Preface in commendation of this most excellent work and Commentarie of that famous member and faithfull Doctour of Gods Church Maister Iohn Caluine I might cause your Honour to suspect the fondnesse thereof I my selfe should seeme to doubte of the goodnesse thereof and finally minister occasion to many to condemne me of folly Omitting therefore that which is needlesse I discend vnto that which is needefull to wit to excuse my selfe of arrogancie wherof some may accuse me in that I dare presume to dedicate vnto yonr honour this my translation vnto whom I am altogether vnknowen The loade stone as men say writers do testifie and experience doth teach hath in it selfe such power force and vertue that it draweth iron vnto it though it be farre distant right so vertue doth drawe men vnto it and the reporte thereof causeth men to loue those whom they haue not seene to reuerence those of whō they haue only heard Which thing sithence it is so there is no cause why I shoulde either bee accused of arrogancie or condemned of impudencie for approching so boldly vnto your honour and for suffering this my translation to appear in your name For your friendes confesse and your foes cannot iustly denie that God hath placed in your noble brest greate aboundance of most heroicall vertues I omit to speake of that rare report of your vnfeigned religion which refoundeth euery where and redoundeth to your prayse I should be tedious if I should set downe particulerly the most vndoubted testimonies of your faithfulnesse toward your dread Soueraigne I shoulde seeme to flatter if I should extoll that godly magnanimitie wherewith the Lord hath endued you to maintaine his truth to defend the Realm to sub due those proud aspiring papists That great and earnest care which your honour hath alwaies had and euen now hath to support the poore ministers of the word and gospell of Iesus Christ in Gods cause in good causes hath in it selfe sufficient force to enforce not only mee but all thankfull heartes by word and writing to bewray all thankfulnesse dutifulnesse towards your good honor As this so that singuler liberalitie vsed at all times by your Lordship towards my friends hath caused me in dedicating of this booke to your honour to testifie some part of my thankfull minde in their behalfe And heere I am to craue pardon of you whiche I hope I shall easily obtaine for that I haue not behaued my selfe finely as I might though faithfully as I ought in this my worke And thus fearing prolixitie I conclude praying vnto the Lorde God of heauen and earth that King of Kinges and Lorde of Lordes that he will graunt vnto your honour and to the rest whom he hath placed in the like degree of dignitie his holy spirite that spirite of wisdome and vnderstanding that you may thereby be so directed that all your thoughts woordes and workes may tend to the setting foorth of Gods glory the maintenance of true religion the preseruation of the Realme So shall England haue wealth be voide of woe enioy solace be free from sorrow possesse plentie not tast of pouertie inherite pleasure and not see paine Whiche God graunt Your Honours most humble and obedient Christopher Fetherstone To the Reader BEing instantly requested Gentle Reader by my godlie zealous friendes to enterprice the translating of this most learned Commentarie of M. Iohn Caluine and being persuaded thereunto by manie godlie reasons whereof Gods glory the profite of his Church should bee the chiefe I coulde not nor woulde not refuse to take that charge vpon mee vnlesse I should haue forgotten my dutie towardes God his Churche and my friendes and now for asmuch Gentle Reader as the principall recompence of my paines shall bee that profite whiche thou shalt reape by the reading of this my translation I beseech thee refuse not to take some paines in reading the same I haue not stuft it full of strange wordes deriued of the Latin which might no lesse molest thee then if they continued Latin as they were I haue not racked the phrases to make them runne smoothly to please 〈…〉 and so digressed from the truth and meaning of the authour but so much as possible I could I haue translated
hauing deuided the partes amongst them hee might make one perfect body Nowe it is our dutie so to linke and knit together the foure that wee suffer our selues to bee taught as it were with one mouth of them all together VVhereas they haue placed Iohn the fourth in order in this they had respect to the time wherein hee writ but the contrary order is more profitable in reading that beeing afterwarde aboute to reade in Matthewe that Christe was giuen vs of the father we may first learne out of Iohn to what end he was reuealed ¶ The holy Gospel of Iesus Christe according to Iohn 1_IN the beginning was the word and the word was with God and that woorde was God 2. The same was in the beginning with God 3. All thinges were made by it and without it was made nothing which was made 4. In it was life and the life was the light of men 5. And the light shineth in the darknesse and the darkenesse comprehended it not The Commentarie of John Caluine 1 IN the beginning was the worde In this exordium hee sheweth the eternal Diuinitie of Christe to the ende wee may knowe that hee was eternall God who was made manifest in the fleshe Furthermore this is the drifte thereof that it was requisite that mankinde shoulde bee restored by the sonne of GOD seeing that by his power all things were created sithence it is hee alone who doth breath life and strength into all creatures that they may remaine in their state and especially seeing hee hath shewed in man a most manifest token as well of his power as of his grace so that euen after the fall of Adam hee ceased not to bee liberall and bountifull towarde his posteritie And this doctrine is very needefull to bee knowen for seeing that wee muste not seeke for health and life without God howe shoulde our faith leane and rest vpon Christe vnlesse wee were fully persuaded of that whiche Christe teacheth in this place Therefore the Euangeliste teacheth in these woordes that wee doe not depart from the only and eternall GOD when as wee beleeue in Christe Secondly that through his benefite life is nowe restored to the dead who hauing his nature as yet perfect was the fountaine and cause of life It seemeth to mee that this was the only reason that moued him to call the son of god the word because hee is first of all the eternall wisdome and will of God secondly the expresse image of his counsell For as the speech is called the marke or printe of the minde in men so is this also not vnfitly applyed vnto God to say that he maketh himselfe knowen vnto vs by his worde The other significations of this worde Logos are not so fit for this purpose Logos doth signifie amongest the Grecians both a definition a reason and an account but I will not subtilly play the Philosopher aboue the capacitie of my faith And we see that the spirite of God is so farre from allowing suche subtiltie that applying himselfe vnto our weakenesse in keeping silence hee cryeth howe soberly wee ought to bee wise in suche hidden mysteries Furthermore as God did reueale himselfe in creating the worlde by this word so he had the same laid vp in himselfe before so that there is a double relation the former vnto God the latter vnto men Seruetus the proudest knaue which Spayne euer brought foorth feigneth that this eternall worde did then take his beginning when he was reuealed in the creation of the worlde As if it were not before such time as the power thereof was knowen in the external worke The Euangelist teacheth a farre other thing in this place for he doth not assigne any beginning of time to the worde but in that he saith it was from the beginning he goeth beyond all ages And I am not ignorant what this dog barketh and what the Arrians did somtimes cauill namely that God did in the beginning create heauen earth which notwithstanding are not eternal because this word beginning doth rather respect the order then betoken the eternitie But the Euangelist preuenteth this shift when hee saith that it was with God If the worde began to bee from time it must needes bee that they must finde some course of times in God And truely Iohn did intende by this particle by name to distinguish the word from all things which are created For many thinges might come into the mindes of men where that worde should be how he should shew foorth his force of what nature he was how he could be knowen Therfore he saith that we must not cleeue to the world things which are created because it was alwayes ioyned to God before the worlde was Nowe wheras some do wrest the word beginning vnto the beginning of the heauen the earth doe they not make Christ subiect to the common order of the worlde from which he is statly exempted in this place Wherein they doe most cruell iniurie not onely to the sonne of God but also to his euerlasting father whom they spoile of his wisdome If it be an haynous offence to imagine God without his wisdome we must confes that we must no where els seeke for the beginning of the word saue only in the eternal wisdome of God Seruetus obiecteth that the word cannot bee comprehended before such time as Moses bringeth in god speaking as if he were not in god because hee was not openly known that is as if he were not within vntill such time as he began to come out But the EuaÌ„gelist cutteth off al occasioÌ„ of such mad dotings wheÌ„ he affirmeth without exceptioÌ„ that the word was with God for he doth manifestly recall vs froÌ„ al momeÌ„ts of time They which gather y e perpetual statâ— out of the Preterimperfectense of the Verb they leane to a weake reasoÌ„ The word was say they doth more expresse the continuall course then if Iohn shoulde haue saide hath beene But they must reason more strongly in such waightie matters And that one thing which I brought ought to suffice vs that the EuaÌ„gelist sendeth vs into the eternal secret places of god that wee may knowe that the worde was as it were hidden there before such time as it did reueale it selfe in the externall framing of the world Therfore Augustine saith very well that this beginning which is mentioned in this place is without all beginning For although the father is before his wisedome in order yet they spoyle him of his glory whosoeuer doe imagine any moment of time wherein he was before his wisdome And this is the eternall generation which lay hid in GOD long time before the creation of the worlde that I may so speak which was many yeres obscurely shadowed to the fathers vnder the lawe and was at length more fully reuealed in the flesh I marueile what moued the Latinists to traâ—â—ate Logon verbum For they should rather haue transsated it so if so be it had bene rhema
preposterously and out of due time who referre this light whereof the Euangelist maketh mention vnto the Gospel and doctrine of saluation 6 There was a man sent from God whose name was Iohn 7 This man came for a testimonie that he might testifie of the light that all men might beleeue through him 8 He was not the light but that he might testifie of the light 9 Hee was the true light whiche lighteneth euery man whiche commeth into the worlde 10 He was in the worlde and the worlde was made by him and the worlde knew him not 11 He came into his owne and his owne receiued him not 12 But so many as receiued him he gaue vnto them power to be made the sonnes of God namely vnto those that beleeue in his name 13 VVho are borne not of blooddes neither of the will of the flesh neither of the will of man but of God 6 There was a man Now the Euangelist beginneth to intreate how the word of God was manifested in the flesh And least any man doubt that Christe is the eternall sonne of God he saith that hee was commended by the preaching of Iohn Baptist. For Christe did not onely shewe himselfe vnto men but hee would also bee made knowen by the testimony and doctrine of Iohn Yea God the father sent this witnesse before his Christe to the ende all men might the more easily receiue the saluation offered by him Yet this may seeme an absurd thing at the firste blushe that another shoulde beare witnesse with Christe as if hee needed the same But he affirmeth that he seeketh not the testimonie of man The answeare is easie and knowen that he was ordeined a witnesse for our cause and not for Christes sake If any man obiect that the testimony of man is to weake to prooue Christ to be the sonne of God we haue heere likewise an answere in readinesse that Iohn Baptist is not cited as a priuate witnesse but as one who being indued with diuine authoritie doth beare the person rather of an angell then of man Therefore hee is not adorned with the titles of his owne vertues but with this one thing that he was the Embassadour of God Neither doth it any whit hinder that the preaching of the Gospel was committed vnto Christe that hee might beare witnes of himselfe For the preaching of Iohn did tend to this ende that they might take heede to the doctrine and myracles of Christe Sent of God Hee doth not confirme the calling of Iohn but doth only make mention thereof by the way This is not sufficient for the certaintie seeing that many running of their owne accord doe boast that they are sent of God but the Euangelist being about to speak more at large afterwarde of this witnesse he thought it sufficient to vtter in this one word first that he came not but at the coÌ„mandement of god Wee shall afterwarde see howe he doth affirme that God was the authour of his ministery Nowe we must note which thing I haue touched heeretofore that that is required in all the Teachers of the church which is spoken of Iohn that they be called of God that their authoritie to teach may be grounded no other where saue onely in God alone Hee expresseth his name not onely to point out the man but because it was giuen him by the thing it self For without doubt God had respect vnto the function whereunto he assigned Iohn when hee commaunded by the Angel that hee should be so called that all men might thereby knowe that he was a preacher of the grace of God For although Iehocanan may be taken passiuely and so be referred vnto the person because Iohn was acceptable in the sight of God yet notwithstandyng I doe willingly referre it vnto the fruite whiche other men shoulde receyue by him 7 Hee came for a witnesse He setteth downe briefly the end of his callyng namely that he myght prepare a church for Christ like as whilest he did inuite all men vnto Christ hee did sufficiently declare that hee came not for his owne cause And Iohn had so little neede of commeÌ„dation that the Euangelist teacheth vs that he was not the light least his immoderate brightnesse doe darken the glory of Christe For some there were who did cleaue so fast vnto him that they did neglect Christ. Like as if any man being astonied at the beholding of the morning do not vouchsafe to turne his eyes vnto the Sunne Furthermore wee shall see by and by in what sense the Euangelist doeth take this worde light All the godly truly are light in the Lorde because being lightned by his spirite they doe not only see for themselues but doe also direct other men by their example into the way of saluation The Apostles are also properly called the light because they carry the light of the gospel which is able to driue away the darknesse of the worlde But the Euangelist intreteth in this place of the only and eternall fountain of illumination as he doth by and by more plainely declare 9 Hee was the true light The true light is not set against the false but the meaning of the Euangelist was to distinguish Christ from all other least any man should think that this was common to him with the Angels or men that hee is called the light Furthermore there is this difference that whatsoeuer is light in heauen or earth it borroweth the light which it hath of some other but Christ is the light which shineâ—h of it self and by it selfe and secondly which lightneth the whole world with his brightnes so that there is no other beginning or cause of brightnesse any where els Therefore he calleth it the true light whereto it is proper by nature to shine VVhich lighteneth euery man The Euangelist standeth chiefly vpon this point to proue and teach that Christe is the light by y â— effect which euery one of vs feeleth in himself He might haue disputed more subtilly that Christe as the eternall light hath brightnes ingrafted in himselfe and doth not set the same from any other but he doth rather reclaime vs vnto the experience which all of vs haue For seeing that Christ doth make vs all partakers of his brightnesse wee must confesse that this honour is proper to him alone to bee called the light But this place is commonly expounded two wayes For certaine do restraine the vniuersall note vnto those who being regenerate by the spirit of God are made partakers of the liuely light Augustine induceth the similitude of a schoolemaster who being but one if he haue a schoole in a Citie hee shall bee called the master of all although many doe not come to the schoole Therefore they take this saying comparatiuely that all men are lightned by Christ because no man can boast that hee did get the light of life by any other meanes saue onely by his grace But seeing the Euangelist putteth in all men generally who come into this worlde
place a note of improprietie but it doth rather betoken a true and sounde approbation As when Paule saith walke as the children of light hee will haue vs to testifie by our workes in deede this selfesame thing that wee are the children of light Therefore the Euangelist meaneth that the glory appeared in Christe whiche was meete for the sonne of God and was a certaine and sure testimony of his diuinitie Hee calleth him the only begotten because he is his onlye sonne by nature as if he did place him aboue men and angels and dyd attribute that vnto him which doth not agree with any creature Full of grace This is a confirmation of the next sentence The maiestie of Christe did appeare in other things but the Euangelist did choose this token aboue all other that he may the rather exercise vs in actiue then in the speculatiue knowledge of him whiche thing wee must diligently obserue Truely when Christe went vpon the waters drie foote when he did driue away Diuels did declare his power by other myracles it might haue been knowne that he was the only begotten sonne of God but the Euangelist bringeth foorth a parte of approbation wherby faith reapeth sweete fruite namely because Christ did testifie that he was in deed the fountaine of grace and truth which can neuer be drawen drie It is also saide that Stephen was full of grace but in another sense For the fulnesse of grace in Christe is that fountaine out of which wee must all draw so as we shall hereafter declare more at large This may be expounded by hypallage for the true grace or expositiuely thus that he was ful of grace which is truth or perfection But because he wil repeate the same maner of speeche againe I thinke that the sense is all one in both places He will afterwarde set this grace and truth against the law therfore I interprete it simplie that Christe was knowen to his Apostles to be the sonne of God by this because hee had the fulnesse of all thinges which doe appertaine vnto the spirituall kingdome of God in himselfe Finally because he shewed himselfe in all thinges to bee a redeemer and the Messias indeede which is the most excellent token mark wherby he ought to haue beene knowen from other men 15 Iohn doth testifie of himselfe and cryed saying This is hee of whome I saide he whiche commyng after mee was set before mee because hee was more excellent thâ—n 〈◊〉 16 And wee haue all receiued of his fulnesse and grace for grace 17 Because the Lawe was giuen by Moses grace and truthe were maâ—e by Iesus Christe 18 No man hath seene God at any time the only begotten sonne who is in the bâ—some of the father he hath shewed him 15 Iohn doth testifie Nowe hee declareth what maner of preaching that of Iohns was By the verb of the presentense he denoteth the continuall act And truely this doctrine ought alwayes to bee of force as if the voyce of Iohn did sounde continually in the eares of men So he putteth in afterwarde the worde cryed that hee may signifie that the doctrine of Iohn was not obscure either harde to bee vnderstoode and that he whispered not the same in the eares of a fewe but that he preached Christe openly with a loude voyce The first sentence tendeth to this ende that he was sent for Christes cause and that therefore it was an absurde thing that hee shoulde florish and that Christe shoulde lye vnderfoote This is hee saith he of whom I saide By which words he meaneth that this was his whole intent from the beginning to make Christ knowen and that this was the ende of his sermons like as hee coulde no otherwise execute the office of his embassage theÌ„ by calling his disciples vnto Christe Hee that commeth after mee Although he were a fewe monethes elder then Christ yet he speaketh not in this place of his age but because he had exercised the office of a Prophete some space before Christe came abroade therefore he maketh himselfe former then Christ in time Therefore Christe succeeded Iohn in respect of the publik manifestation That which followeth is thus word for worde hee was made before mee because he was my first But the sense is this that Christ was preferred before Iohn because he was more excellent Therefore he gyueth place to Christe and as the Prouerb goeth he giueth him the light to beare But because he came after him in time hee sheweth that this is no let why he may not be preferred for the desert of his dignitie So it becommeth all men who excell either in the giftes of GOD or degree of honour to remaine in their degree that they may be inferiour to Christe 16 And of his fulnesse Nowe he beginneth to preache of the office of Christe that hee conteineth in himselfe the aboundance of all good thinges so that wee must not fet any part of saluation from any other With God truly is the well of life of righteousnesse of vertue of wisdome but this Well is hydden from vs and wee cannot attaine thereunto But plentie of all these things was laide open to vs in Christ that wee may fet them thence For he is readie to flowe vnto vs of his owne accorde if we make way for him by faith To be briefe he saith plainely that there is no good thing to be sought without Christe although this sentence consisteth vpon moe members For it sheweth first that all of vs are poore and altogether voide of spirituall good thinges For Christ aboundeth to this ende that hee may helpe our want that he may diminish our pouertie that hee may fill the poore and hungry Secondly hee telleth vs that so soone as we are departed from Christ wee doe in vaine seeke euen one droppe of goodnesse because God woulde haue all goodnesse whatsoeuer to remaine in him alone Therefore we shall finde the angels and men to bee drie heauen to be vaine the earth to bee barren and finally all thinges to be nothing worth if wee will be made partakers of the giftes of God by any other meanes then by Christe Thirdly he telleth vs that we neede not to bee afraide of the want of any thing if so be it weâ— drawe out of the fulnesse of Christe which is so perfect in all pointes that we shall perceiue that he is a Well which can neuer be drawen drie And Iohn maketh himselfe one of the rest not for modesties sake but that it may more plainely appeare that there is none at all excepted Yet it is to be doubted whether hee speake generally of all mankinde or he vnderstand those onely who were made partakers of all his good thinges after that Christe was reuealed in the fleshe Certaine it is that all the godly men who liued vnder the lawe did drawe out of the same fulnesse but because Iohn addeth by and by a difference of time it is more like to be true that hee
as Christe in another place to the end he may proue the Baptisme of Iohn he demaundeth whether it be from heauen or of men 32 I sawe the spirite descending like a Doue It is an vnproper or figuratiue kinde of speech for with what eyes coulde he see the spirite But because the Doue was a certaine and vnfallible token of the presence of the spirite shee is called the spirite by Metonymia not that she is in deed the spirite but that shee doth represent him so muche as mans capacitie dothe beare And this translation is common in the Sacraments for why doth Christe call bread his body but only because the name of the thing is aptly translated vnto the signe especially whereas the signe is a true and also effectuall pledge whereby we may be certified that the thing it selfe which is signified is perfourmed vnto vs. Yet mayest thou not thinke that the spirite was included vnder the Doue who fulfilleth heauen and earth but that he was present by his power that Iohn might knowe that hee did not see that sight in vaine Like as wee knowe that the body of Christe is not tyed to the bread but yet we do inioy the participation thereof Nowe heere may a question bee moued why the spirite did then appeare vnder the shape of a doue VVe must alwayes hold the proportion of the signes with the truth VVhen as the spirite was giuen to the Apostles there appeared firie and clouen tongues because the preaching of the Gospell should be spread abroade throughout all tongues and shoulde haue firie force But God meant in this place openly to represent that mildnesse of Christe which Isaias commendeth Smoking Flaxe shall hee not quenche and a â—haken reede shall hee not breake For the spirite was then first seen to discend vpon him not that he was voyd therof before but because hee was then called vnto dignitie as it were with that solemne rite For we knowe that he laid hid for the space of thirtie yeres like to a priuate person because the time of his manifestation was not yet come And when hee woulde manifest himself he began with baptisme For he receiued the spirite then not so much for himselfe as for his And for this cause that comming downe was visible that wee may knowe that there remaineth in him store of all those giftes which wee want And this may we easily gather out of the wordes of Iohn Baptist. For in that he saith vpon whom you see the spirite descending and remaining vpon him hee it is that baptiseth with the spirite it is as much as if he should say that the spirite appeared to this ende in a visible shape rested vpon Christ that hee myght water all his with his fulnesse I touched before briefly what it is to baptise with the spirite namely to giue Baptisme his effect leaste it bee vaine and voyde which thing the spirite doth by his power 33 Vpon whom thou shalt see Here ariseth an harde question For if Iohn knewe not Christe why doth he refuse to suffer him to come to his baptisme he woulde not surely say thus to one whome hee knewe not I ought rather to bee baptisedâ—f thee Certaine doe answere that he knew him so farre that he reuerenced him as an excellent Prophete he knewe not that hee was the sonne of God But this is a colde answere For euerie man must obey the calling of God without respect of persons Therfore ther is no dignitie of man or excellencie which ought to hinder vs in our office Therefore Iohn had done iniurie to God and his baptisme if hee had saide thus to any other saue onely to the sonne of God Therefore it must needs be that hee knew Christ first First wee must note that we intreate in this place of that knowledge which commeth by familiaritie and continuall vse Although therefore hee knewe Christe so soone as hee sawe him yet doth not this cease to bee true that one of them did not knowe another after the common custome of men because the beginning of the knowledge came from God yet neuerthelesse this question seemeth not to bee throughly answered for he saith that the sight of the spirite was the marke of the showing But hee had not as yet seene the spirite when hee speaketh vnto him as vnto the sonne of God I doe willingly subscribe vnto their iudgement who thinke that this signe was added for confirmations sake and that not so much for Iohns sake as for all our sakes Onely Iohn saw the spirite but for other rather then for himselfe Bucer citeth that place of Moses â—itly This shall bee to you a signe that hauing gone three dayes iourney yee shall sacrifice vnto mee in the 〈◊〉 Truly when they went foorth they did now know that God was the guide and gouernor of their iourney but this was as they say a confirmation fet from the latter So that this was added as an ouerplus vnto the former reuelation which was shewed vnto Iohn 34 I sawe and testified He meaneth that he vttereth nothing that was doubtfull because God would haue those thinges to bee well and throughly knowen vnto him whereof he shoulde afterwarde bee a witnesse vnto the worlde And this is worthie the noting that he did testifie that Christe was the sonne of God because Christ should be the giuer of the holy ghost because the honor and office to reconcile men vnto God belongeth to none other but to him alone 35 The next day after Iohn stoode againe and two of his disciples 36 And when he saw Iesus walking he saide beholde the lambe of God 37 These two disciples hearde him speake and they followed Iesus 38 VVhen Iesus turned backe and sawe them following him he saith vnto them what seeke yee They saide vnto him Rhabbi which if thou interprete is expounded master where abidest thou 39 Hee saith vnto them Come and see they came and saw where he abode and they tarried with him that day and it was almost the tenth houre 36 Beholde the lambe of God Heere appeareth that more plainely which I saide before that Iohn so soone as he perceiued that hee drewe neere vnto the ende of his course he was wont to be earnest in this point that he might deliuer vp the light vnto Christe His constancie likewise maketh his testimonie to be of greater credit But in this that one day after another he standeth so diligently vppon the repetition of Christ his commendation he declareth thereby that his course was now finished Furthermore we see heere how slender and base the beginning of the Church was Iohn truly prepared disciples for Christ but Christe doth now at length begin to gather together the Church Furthermore hee hath onely two obscure men that were of low estate but this also serueth to the setting foorth of his glory that hee doth spreade abroade his kingdome myraculously in a short time not being holpen with mans riches or a mightie
what is reuealed vnto him of god least any man passe the bounds of his faith finally let no man speake any thing but that which he hath heard of the Lord. Furthermore we must note that Christ doth in this place confirme his doctrine with an oath that it may be of greater authoritie with vs. Yee receiue not our testimonie This is added to the ende the Gospel may loose no iote of credite through the vnthākfulnesse of men For because the truth of God is beleeued but of a fewe and is reiected euery where of the worlde it is to be deliuered from contempt let not therfore the maiestie thereof bee lesse regarded because the whole worlde almoste doth proudly despice the same and doth obscure it with their impietie And although the meaning of these wordes be simple and one yet may we gather a double doctrine out of this place the first that we doe not set light by the Gospel if it haue but a few disciples vpon earth As if Christ should say although you receiue not my doctrine neuertheles it remaineth certaine and sure because the incredulitie of men shall neuer bring to passe but that God shall continue true for euer The other that they shall not escape scotfree who at this day doe discredit the Gospel seeing that it is the holy veritie of God VVe must bee armed with this shielde that we may goe forward in the obedience of the Gospel against the stubbornnesse of men VVe must holde this ground that our faith be grounded in God But seeing that wee haue God our authour as though we were extolled aboue the heauens we must rather careleslie treade vnderfoote or behold a farre off the whole worlde then that the infidelitie of certaine shoulde trouble vs. VVhereas Christ complaineth that his testimonie is not receiued we gather therby that this was as a fatal thing for the word of god throughout al ages that it was beleeued but of a fewe For these wordes yee receiue not doe belong vnto the greater number and almost vnto the whole body of the people VVherfore there is no cause why the small number of the godly and faithfull shoulde discourage vs. 12 If I haue tolde you earthly thinges Christ concludeth that it was to bee imputed to Nicodemus and such like if they doe not profite in the doctrine of the Gospel For he saith it is of it selfe sufficient and apt to instruct all men seeing that it descendeth vnto the earth that it may lift vs vp to heauen This is too auncient a vice that men desire to be taught subtillie and wittily Hereby it commeth to passe that many men doe so greatly delight in deepe and hidden speculations And hereby it commeth to passe that most men doe lesse esteeme the Gospell because they cannot finde therein loftie speech to fill their eares with all Therefore they do not vouchsafe to occupie thēselues in the studie of common and base doctrine But this is intollerable wickednesse that we doe giue lesse honour vnto God when he speaketh for this cause because he doth abase himselfe vnto our rudenesse Therefore whereas GOD doeth speak vnto vs grosly and in a common stile in the scripture let vs know that he doth it for our sake VVhosoeuer doth boast that he is offended with such humilitie or maketh it a cloake to couer his vnwillingnesse to submit himselfe vnto the worde of God he lyeth For he that cannot aforde to embrace God when he is nigh vnto him he will much lesse flie vnto him aboue the cloudes Some doe expound earthly thinges to bee the rudiments or first principles of the spirituall doctrine For the deniall of our selues is a certaine first exercise of godlines But I am rather of their minde who referre this vnto the manner of teaching For albeit all Christ his sermō was heauenly yet he spake so familiarly that his speech it selfe might seeme after a sort earthly Furthermore these woordes must not be restrained vnto the Sermon only For in this place the vsual maner of teaching which Christ kept that is common simplicitie or plainesse and the pompe and gorgeousnesse whereunto ambitious men are too greedily addicted are compared together 13 And no man ascendeth into heauen but he that descended from heauen the sonne of man who is in heauen 14 And as Moses lifted vp the Serpent in the wildernesse so must the sonne of man be lifted vp 15 That euerie one that beleeueth in him may not perishe but haue euerlastinge life 16 For God so loued the worlde that he gaue his onely begotten sonne to the end that euery one which beleeueth in him may not perish but haue eternall life 17 For God sent not his sonne into the worlde to condemne the worlde but that thorow him the world might be saued 18 He that beleeueth in him is not condemned and he that beleeueth not is condemned alreadies because he hath not beleeued in the name of the only begotten sonne of god 13 No man ascendeth into heauen He exhorteth Nicodemus againe not to trust to himselfe and his owne wit for he saith that no mortall man can pearce into the heauens by his owne industrie vnlesse he haue the sonne of God to be his guide For by ascending into heauen is meant the pure knowledge of the mysteries of God and the light of the spirituall knowledge For Christ teacheth the same thing in this place which Paule doth when he saith that the naturall man doth not vnderstande the things of God Therefore he driueth away all the quicknes of mans wit from diuine matters because it is farre inferiour vnto God And we must diligently marke the wordes that Christ alone who is heauenly doth ascend into heauen and that the entrance is shut against al other In the former member he doth humble vs when hee excludeth all the whole world out of heauen Paule commandeth all those to be foolish in their owne conceite whosoeuer desire to be wise vnto god there is nothing that we can worse away with Therefore we must note the sentence that all our senses do faint quaile when we come vnto god But after that Christe hath shut heauen against vs he offereth a remedie that is readie when he addeth that that is giuen vnto the sonne of man which is denied vnto all other For he doth not ascend into heauē for his owne sake onely but that he may be our guide directer And for this he called himselfe the sonne of man that we may not doubt but that we shall enter in as well as he who tooke vpon him our fleshe for this cause that he might make vs partakers of all good thinges Therefore seeing that he alone is of his fathers counsell he imparteth vnto vs those secrets which wold otherwise be vnknowē to vs. Notwithstāding this seemeth to be an absurde thing that he saith that the sonne of man is in heauen at such time as he dwelleth vpon the earth If you answere that that
can do vs no good with light punishments wherewith he being our most gentle father doth correct vs as tender daintie children he is compelled to put vppon him a new and as it were a strange person Therfore he taketh whips in hand to came our fiercenes withal as he denoūceth in the law Leui. 26. 14. 18. Deu. 28. 15. Psa. 32. 9. Yea such testimonies are vsual in the scriptures Therfore in y t we are often times punished with new miseries we may thanke our owne stubbornnesse for that For we are not like to vnbroken horses mules but we are more then vntamed beastes Therefore it is no maruell if God doe as it were breake vs in peeces with more cruel punishments as with hammers whom indifferent punishment cannot amend for it is meete that they be broken who will not bend To conclude this is the vse of punishments that we may be made to take better heed hereafter If we stubbornly resist the first or second stroke he will strike seuen fold harder if hauing shewed some token of repentance for a short time we do by and by returne vnto our nature he doth more sharply punish this our forgetfull lightnesse that is full of sluggishnesse But it is worthie to be noted in this man how mercifully and fauourably the Lord suffereth vs. For suppose he drew nigh vnto old age yet must he needes be taken with the disease in the first flower of his age and peraduenture he had been sicke from his childhood Now consider how greeuous the punishment and paine of so many yeeres was And certain it is that God cannot be accused of too great seueritie because he did punish a man that was halfe dead with so long sicknesse Therefore in that we are lightly punished let vs learne that that commeth to passe because the Lorde doth mittigate the greatest rigour of punishments for his infinite goodnesse sake Let vs also learn that there are no paines so fierce cruell but that the Lord can adde something thereunto so often as he thinketh it good And questionles miserable men doe oftentimes pull downe vppon themselues horrible wonderfull tormentes with their complaintes whilest that they say that their plagues cannot be augmented Are not these thinges hidden in my treasures saith the Lorde Deut. 32. 34. VVe must also note how small fruite the chasticements of God do bring foorth in vs. For if Christe his exhortation was not superfluous we may gather thence that this mans soule was not yet well purged from all vices And truly vices doe take deeper roote in vs then that they can be plucked vp in one or two dayes And the curing of the diseases of the soule is harder then that it is contented with the remedies of a small time 15 The man went He meant nothing lesse then to purchase enuy vnto Christ and also he looked for nothing lesse then that they would so rage against Christ. Therfore it was a godly affection whenas he would honor his phisition with due honor The Iewes do vomite out their poyson in this that they doe not only accuse Christ for breaking the Sabbaoth but doe also burst out into extreame crueltie 17 And Iesus answered them my father worketh vntill this time and I worke 18 For this cause therefore the Iewes sought the rather to kill him because he did not only breake the Sabboth but did also call God his father making himself equall with God 19 Therefore Iesus answered and said vnto them verily verily I say vnto you the son can doe nothing of himselfe saue that which he shall see the father do which things when he doth the sonne doth these in like sort 17 My father VVe must mark what manner of defence Christ vseth He doth not answere that the law concerning the keeping of the Sabboth was temporal and such as was now to be abrogated but doth rather say that he had not broken the Sabboth because this is a worke of God It was indeed a shadowish ceremonie whereof Christe made an end by his comming as Paule teacheth Col. 2. 16. 17. But the state of this present cause consisteth not in that For men are only commanded to rest from their owne workes therfore circumcision which is a work of God and not of men is not contrarie to the Sabboth Christ standeth vpon this point that the holy rest is not troubled with the woorkes of God which rest was commanded in the law of Moses And by this reason he doth not only excuse his own fact but his also that bare his bed for it was an appurtenance and as it were a part of the myracle because it was nothing els but an approuing of the same Secondly if thanksgiuing and the preaching abroade of the glory of God be to be reckoned among the workes of God it was no breaking of the Sabboth with foote and hande to set foorth the grace of God Yet Christ doth chiefly speake of himselfe with whom the Iewes were more offended In the meane while he doth testifie that the health which hee restored to the sicke man is a testimonie of his diuine power He affirmeth that he is the sonne of God and that the maner of working is common to him and his father I doe not nowe at large dispute what was the vse of the Sabboth for what causes it was commaunded As touching this present place the religion of the Sabboth is so farre from breaking and hindering the course of the workes of God that it doth rather graunt place to them alone For why doth the lawe commaunde men to rest from their owne workes saue only that they may applie all their senses being emptie and free to consider vpon the workes of God Therefore hee is a wicked ouerthrower of the lawe and also a false interpreter who doth not graunt vnto the workes of God a free kingdome in the Sabboth If any man doe obiect that the example of God is set before men that they may rest the seuenth day the answere is easie that men are not like vnto God in that point because hee kept holy day but because that ceasing from the troublesome actions of this world they doe aspire vnto the heauenly rest Therefore the Sabboth of God is no loytering but a sound perfection which bringeth with it the quiet estate of peace Neither is that any hinderance which Moses saide Gen. 2. 2. that God made an end of his workes For his meaning is that when God had finished the frame and worke of the worlde he did consecrate that day which men shoulde bestowe on the meditating vppon his workes In the meane while he ceaseth not by his power to vpholde the worlde which he hath made to gouerne it by his counsell to nourish◠it with his goodnesse and to determine all thinges at his pleasure in heauen and earth Therefore the creation of the worlde was finished in sixe dayes but the gouernment of the same is perpetuall and GOD doth worke
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
as appertaining vnto the kingdome of God bee iudged dead And Paule declareth this death at large Ephe. 2. 1. and 4. 17. when as hee saith that we are estraunged froÌ„ the pure sound reason of the minde and that being enemies vnto God with all the affection of our hearte and aduersaries of his iustice that we wander in darkenesse beyng blinde we are giuen to wicked concupiscence If there be no force in a nature that is so corrupt to desire righteousnesse it followeth that the life of God is quite extinguished in vs. So that the grace of Christ is the true resurrection from death Furthermore we haue this grace giuen vs by the gospell not that the outwarde voyce hath so great force which doth oftentimes beate the eares in vaine but because Christ doth speake vnto our heartes within by his spirite that wee may receiue by faith the life that is offered vs. Neither doth he intreate in this place generally of al the dead but he meaneth only the elect whose eares God doth bore through and open that they may heare the voyce of his sonne that it may restore them to life Yea Christ doth distinctly in his words coÌ„mend vnto vs a double grace when he saith The dead shall heare the voyce of the son of God and they that shall heare shall liue For it is no lesse contrary to nature for the dead to heare then to bee called againe to life from which they were fallen Therefore both of these are properties of the secrete power of God VVhen he saith The houre shall come and now is he speaketh as of a thing before vnaccustomed And truly the publishing of the Gospell was a newe and sodaine resurrection of the worlde If any man aske this question whether the worde of God did not alwayes giue life to men or no wee may readilie answere that the doctrine of the lawe and the prophetes forasmuch as it was appointed for God his people it rather had this office to nourish those in life who were begotten to God then to bring them backe againe from death But the estate of the Gospel was otherwise whereby the Gentiles who were before aliants from the kingdome of God separated from God depriued of all hope of saluation were gathered into the fellowship of life 26 For as the father Hee sheweth by what meanes his voyce hath so great force to wit because he is the fountaine of life and doth powre out the same by his voyce into men For wee should not haue life from his mouth vnlesse the cause and originall thereof were in his power For God is not only said to haue life in himselfe because he liueth alone through his owne and inward power but because hauing in himselfe the fulnes of life he quickeneth all thinges And this truly doth properly appertaine vnto God as it is Psal. 36. 9. VVith thee is the VVell of life But because the maiestie of God as it is set far off froÌ„ vs might be like to an hidden secrete spring therfore did it shewe it selfe in Christ. Therfore we haue a readie and common well out of which wee may draw This is the meaning of the words because God would not haue life to be hidden with him as it were buried he therefore powred it out into his sonne that it might flowe vnto vs. Hence wee gather that this title is properly ascribed to Christ inasmuch as he was manifested in the flesh 27 And hath giuen him power Hee repeateth this againe that the gouernment was giuen of the father that hee may haue full power of all things both in heauen and earth exoâ—sia doth in this place signifie dignitie and iudgement is taken for gouernment As if he should say that the sonne is made of his father a king that he may gouerne the world and exercise his fathers power The reason which followeth immediately is principally to be noted Because he is the sonne of man For his meaning is that hee commeth vnto men adorned with so great power that he may impart vnto them that which he receiued of his father Some do think that that which is here spoken is all one with that of Paule Phil. 2. 7. That Christe when he was in the forme of God did make himselfe of no reputation taking vpon him the shape of a seruant and did humble himselfe vnto the death vpon the crosse VVherefore God hath also highly exalted him and giuen him a name aboue all names that euery knee may bowe before it c. But I doe make it to reache farther that Christe inasmuch as hee was man was appointed of the father to be the authour of life that we might not seeke farre for it For Christe did not take it to himselfe as if he needed the same but that he might inrich vs with his plentie The summe is that that was reuealed vnto vs in Christ as he was man which was hidden in God that the life which before could not be attained vnto is now in readines And whereas some doe knit this reason vnto the member following hauing pulled it away from his owne text it is farre set and contrary to Christ his meaning 28 Maruell not at this He seemeth to reason very vnfitlie whilest that he setteth the confirmation of that which he had spoken from the last resurrection For it is no harder matter for the bodies to be raysed vppe then for the soules I answere that here is no coÌ„parison made betwene the greater the lesser according to the thing it selfe but according to the meaning of men For as they are carnall they maruell at nothing but that which is carnall and visible Hereby it coÌ„meth to passe that they doe carelesly passe ouer the resurrection of the soule do more woÌ„der at the resurrectioÌ„ of y e flesh And also this our blockishnes causeth those things to be more of credite which can be seen w t the eyes theÌ„ those whiche caÌ„ be coÌ„ceued by faith only because he maketh meÌ„tioÌ„ of the last day y t restraint is no loÌ„ger added And now is but he doth absolutely say that y â— time shal once be And here meteth vs another obiectioÌ„ for althogh the faithful do wait for the resurrectioÌ„ of the bodies yet can they not leane vnto the knowledge thereof to bee persuaded that the soules are nowe deliuered from death because the bodies shall in time to come ryse out of the graues And what is more ridiculous amongest the wicked then to proue that which is knowen by that which is as they say vnknoweÌ„ I answere that Christ doth in this place boast of his power amongst the reprobate that he may declare that the perfect restoring of all things was commanded by the father as if he shold say that which I say I haue now begun I wil once finish before your face And truly whereas Christ doth now quicken the soules that were drowned in destruction by the voyce of his Gospel that is
bodie in the worlde must needes wander and vanish away so that he cannot goe forward vnto God A man doth then prepare himselfe vnto the obedience of the heauenly doctrine when he thinketh that he ought to seek this especially during his whole life that he approue him selfe vnto God But that peruers confidence wherby hypocrites do extoll thēselues before god seemeth to be a greater let then is worldly ambition and we knowe that the Scribes were sore sicke also of that disease VVe may easily answere for Christe his mening was to pluck from their faces the false visour of holines wherwith they deceiued the ignorant people Therefore he doth as it were with his finger poynt out the grosser vice whereby all men might perceiue that they were nothing lesse then that which they woulde bee accounted to be Againe although hypocrisie do boast it self against God yet is it alwayes ambitious in the worlde and before men Yea this is the only vanitie which puffeth vs vp euen wicked confidence whylest that wee stande rather to our owne and the iudgement of other men then of God For he that doth truly set God before him as a iudge hee must needes fall downe flat being discouraged and throwen downe Therfore he that will seeke glory of God alone must needes being confounded with the shame of himselfe flie vnto his free mercie And truly those that haue respect vnto God doe see themselues to be condemned and lost and that there remaineth nothing whereof they may boast besides the grace of Christ such desire of glory shall alwayes be ioyned with humilitie And as touching this present place Christe giueth vs to vnderstand that men are no otherwise prepared to receiue the doctrine of the Gospel saue only when as they turne all their senses hauing drawen them from the world vnto God alone and doe earnestly consider that they haue to deale with him that forgetting the delights wherewith they are wont to deceiue themselues they may discend into their owne consciences VVherefore it is no maruell if the Gospel doe finde at this day but a few that are easie to be taught seeing ambition carryeth all men hyther and thyther It is no maruell also if many doe fall away from the profession of the gospel for being carryed away with their owne vanitie they doe flie away VVherefore wee ought the more earnestly to seeke this one thing that being contemptible and as it were castawayes in the sight of the worlde and beeyng cast downe in our selues wee may be reckoned amongest the children of God 45 Thinke not VVe must take this order with the obstinate and stubborne when we see that they profite nothing by doctrine and friendlye admonitions to that we cite them to appeare before Gods iudgement seate There are but a few that mocke God openly but very manie doe carelesly mocke him with vaine flatterings whom they are set against as enemies feignyng that he is mercifull vnto them So at this day our Gyants who doe wickedly treade vnderfoote all the whole doctrine of Christ doe yet notwithstanding waxe as proude as if they were Gods deare friendes For who can persuade the Papists that Christianitie is any where els saue only amongest them Such were the Scribes with whom Christ disputeth in this place VVhereas they were great contemners of the lawe yet did they boast much of Moses so that they were not afraide to set him against Christ as a buckler If he had threatned that he himselfe would be vnto them an heauie and vntoilerable aduersarie he knew that all this would haue been contemned therefore he denounceth that there is an accusation prepared for them by Moses They are deceiued who thinke that there is a difference set downe in this place betweene the office of Christ and of Moses because it is the office of the law to accuse the infidels For Christ doth not respect that but only that he might take from the hypocrites all confidence who did falsly boast of the reuerence of Moses Like as if at this day any man should obiect vnto the Papistes that the holy teachers of the Church haue no more deadly enemies then they whose title they do wickedly corrupt Furthermore let vs learne hereby that we must not boast of the scriptures in vaine because vnlesse we worship the sonne of God with y e true obedience of faith they shall rise to accuse vs at the last day whome God raysed vp to be witnesses there VVhenas he saith that they hope in Moses he doth not accuse thē of superstition as if they did ascribe the cause of their saluation vnto Moses but his meaning is that they did wickedly leane vnto Moses his aid as if they could haue him to be a patrone of their wicked stubbornnesse 46 For if ye did beleeue He sheweth why Moses shal be their accuser to wit because they refuse his doctrine And we know that there can no greater iniurie be done to the seruants of God then when as their doctrine is despised or slandered Secondly those whom the Lord hath made ministers of his word they must also be defenders of it Therfore he gaue vnto all his prophets a double person that they should teach y e godly vnto saluation that they should at length thrust thrugh the reprobate with their testimonie VVheras Christ saith that Moses writ of him it needeth no long proofe amongst those who know that Christe is the end of the law and the soule therof But if any man being not contented therwith doth desire to see the places I counsel him first that he reade diligently the Epistle to the Hebrewes wherwith also Stephen his sermon agreeth in the 7◠chap. of the Acts. Secondly that he marke when Paule applieth testimonies vnto his purpose I cōfesse in deed that ther are few places wherin Moses doth openly preach Christ but to what end serued the Tabernacle sacrifices all ceremonies saue only that they might be figures formed according to that first example which was shewed him in the mount Therefore without Christ all Moses his ministerie is in vain Againe we see how he doth continually call backe the people vnto the couenant of the fathers which was established in Christ in somuch y t he maketh Christ y e principall point ground worke of the couenant Neither was this vnknowen to the holy fathers who had alwaies respect vnto the mediator A longer treatise would not agree with the breuitie which I desire 47 For if you beleeue not his words Christ seemeth in this place to make himselfe to be of lesse credite then Moses but we knowe that heauen and earth was shaken with the voyce of the gospel But Christ frameth his speech vnto those vnto whom he speaketh For without all doubt the authoritie of the lawe was holy amongest the Iewes so that it coulde not bee but that Christ was inferiour vnto Moses Hereunto appertaineth the opposition of writinges and wordes For he doth therby exaggerate their
myracle as was wrought by and by or no when as he seeth that they conceiue nothing touching the extraordinarie remedie theÌ„ he awaketh their minds being as it were fast on sleepe that they might at least haue their eyes open to behold the present thing This is the drift of all those thinges whiche the disciples do bring that they may diswade Christ from keeping the people there any longer And peraduenture they doe therein priuately prouide for themselues least they suffer som part of the discommodity VVherefore Christ holdeth on in his purpose neglecting their obiections 7 Two hundreth peniworth of bread Seeing that a pennie according to Budeus his account is worth foure pence sterling two pence turnois this amounteth vnto three pound ten shillinges sterling If you deuide this summe amongest fiue thousand men euery hundred shall haue seuenteene pence half penie Now let a thousand women and children be added vnto the fiue thousand you shall finde that Phillip giueth vnto euery head halfe a farthing to buy a little bread with But peraduenture he supposed which thing happeneth in a great companie that they were moe And seeing that the disciples were poore and not very full of money Andrew meant to terriâ—ie Christ with the greatnesse of the summe as if he shoulde say that they had not sufficient ritches to feede the people 10 Make the men sit downe Although the dulnesse of the disciples was worthie to be reprehended in y t they were no soner lifted vp vnto hope and that it came not into their mindes to attribute so much vnto his power as was meete yet their readie obedience deserueth no small praise in that they doe now obey his commandement not knowing what hee meant to doe and what successe they shoulde haue in doing that which they doe The like readinesse was there in the people in obeying for being vncertaine of the end when they were commanded but with one word they sit downe And this is the true tryall of faith when as God commandeth men to walke as it were in darknes To the end this may come to passe let vs learne not to bee wise in our owne conceite but in things confused notwithstanding to looke for a prosperous euent wheÌ„ as we follow God as our guide who doth neuer deceiue his 11 Hauing giuen thankes Christ hath taught vs not once only by his example that we must begin with prayer so often as we touch meat For what things soeuer God hath appointed for our vse they doe inuite vs to prayse him as signes of his infinite goodnesse and fatherly loue And thanksgiuing as Paule teacheth 1. Tim. 4. 4. is a certain solemne sanctification that the vse of those thinges may begin to be pure VVhereupon it followeth that they are sacrilegious profaners of the giftes of God who deuoure the same neglecting God This admonition is so much the more to be noted because we see a great part of the worlde gorge themselues after a beastly manner VVhereas he would haue the bread which was giuen to the Disciples to encrease in theyr handes we are hereby taught that when one of vs doth seeke anothers profite the Lorde doth blesse our labours Now may wee gather the summe of the whole myracle And this is coÌ„mon to it with the rest that in it Christ did shew his diuine power ioyned with liberalitie It is also vnto vs a confirmation of that sentence wherein hee exhorteth vs first to seeke the kingdome of God and promiseth that all other things shall bee added For if hee tooke care for those who were brought vnto him only with a sodaine force and motion how should hee be wanting vnto vs if wee seeke him with a constant purpose of minde He will first as I haue saide suffer his to be hungrie yet will hee neuer suffer theÌ„ to be destitute of his ayde In the meane while he hath good causes and reasons why hee doth not helpe vs saue only in extremitie Moreouer Christ did declare that he did not only giue the spirituall life vnto the worlde but that hee was also appointed to nourish our bodies For the aboundance of all good thinges is giuen into his hande that he may powre out the same into vs like a water conduit Although I doe call him a conduit vnproperly seeing that hee is rather y e liuely fountaine flowing out of the eternall father Therefore Paule wisheth vnto vs all good thinges from him and from the father And hee teacheth that wee must giue thankes to GOD the father through him in all thinges Neither is this office proper to his eternall Diuinitie only but the father hath also made him in the flesh steward for vs that by his hande he may feede vs. Although we doe not dayly see myracles yet doth Christ no lesse liberally shewe his power in feeding vs. And truly we doe not reade that hee vsed new and strange meanes so often as he would giue his a supper VVherefore it shal be a preposterous petition if any do desire to haue meate giuen him after a straunge maner Moreouer Christ prepared no great dainties for the people but they must be contented with barly bread and dry fish who did openly see his wonderfull power in that supper And although he doth not at this day fill fiue thousande men with fiue loaues yet doth he not cease to feede the whole worlde myraculously VVe count this a paradoxe and strange thing that man doth not liue by bread only but by the woorde which proceedeth out of the mouth of God For we are so tyed to the externall meanes that there is nothing more harde then to depend vpon the prouidence of God Hence commeth such trembling when as we see that we haue not bread readie at hand But if any man doe well consider vpon all thinges hee shall be compelled to see the blessing of God in al maner of food but the myracles of nature do waxe vile amongst vs through continuance Neither are we so much letted in this point by dulnesse as by maliciousnesse For who is hee that had not rather compasse y e heauen earth about with a wandering gadding of the mynd that an hundred times then behold God offering him self vnto him 13 And they filled twelue baskets Matthew writeth that whenas there were foure thousand men satisfied with seuen loaues there remained as many baskets full as there were loaues Therefore seeing that lesse store was in like sort sufficient for a greater number of men and there remaineth almost twise as much wee doe hereby more plainely see of what great force that blessing of God is at the beholding whereof wee shut our eyes of our owne accorde VVe must also note this by the way that although Christ doth command to fill the baskets that the myracle might be made more knowen yet doth he exhort his Disciples vnto thriftinesse when he saith Gather yee lette nothing be lost For the greater liberalitie of God
gone siue and twentie or thirtie furlongs are deceiued in that because they think that they sayled crosse vnto the further banke For Bethsaida nigh wherunto as Luke doth testifie the myracle was wrought and Capernaum where the ship arriued were placed both on one side Plinie in his sift booke saith that this lake was six myles broade sixteene long Iosephus in his third booke of y e warres of the Iewes saith that it was an hundreth furlonges long and fortie furlongs broade Furthermore forasmuch as eight furlonges do make a myle we may easily gather hence how much the one doth disagree w t the other howsoeuer it be the Euangelist his drift was to teach that they were in great danger when Christ shewed himselfe vnto them It may seeme to bee an absurd thing that Christ his disciples are so troubled when as others do sayle quietly But the Lorde doth thus exercise his children oftentimes with great daungers that they may more freely and familiarly know him in the deliuerance 19 They were afraid The other Euangelistes do expresse the cause of their feare because they thought it had been a spirite And it cannot be but that we shal be cast downe and afraid when we see any spirite because we thinke that either Satan doth delude vs or God doth foreshew some thing But Iohn doth in this place as in a glasse set before our eies what knowledge we can haue of Christe without the worde what hee bringeth For if he shewe a bare token of his diuinitie we doe by and by fall away vnto our inuentions and euery man forgeth to himself an Idoll insteede of Christe after the errours of the minde followeth trembling and confused feare of the minde but so soone as he beginneth to speak we do both by his voyce gather euident sound knowledge and also there shineth in our myndes ioy and gladsome peace For there is in these wordes great weight It is I be not afraide For wee are hereby taught that wee haue large matter of confidence in the presence of Christ alone so that we may bee quiet and voide of care But this appertaineth only vnto Christ his disciples for we shal see afterward that the wicked were throwen down with the same voice The cause of the difference is because he was sent to be a iudge vnto destructiō to the reprobate and vnbeleeuers wherefore they cannot abide to behold him but they are by and by swallowed vp But the godly who doe acknowledge that he was giuen to be their mediatour so soone as they heare him once named which thing is to them a certaine pledge both of Gods loue their owne saluation they pluck vp their heartes as being raysed from death to life and behold him ioyfully as the cleare heauen they sit quietly vpon the earth and hauing the vpper hande of all euils they set his aide against all dangers Hee doth not only comfort them with his worde and lift them vp but hee doth also in very deede take from them feare by staying the tempest 22 The day following the multitude which stoode beyonde the Sea when as they saw that there was no other ship there saue that whereinto his disciples went and that Iesus came not with his Disciples into the Sea but that the Disciples wente awaye alone 23 Furthermore other ships came from Tyberias nigh to the place where they eat the bread after that the Lorde had giuen thankes 24 Therefore when the multitude sawe that Iesus was not there neither his disciple◠they went vp also into ships came to Capernaum seeking Iesus 25 And when they had found him beyond the Sea they said vnto him Master when camest thou hyther 22 The day following Here the Euangelist reciteth the circumstances wherby the multitude might gather that Christ his passage was diuine There was but one ship they saw that launche without Christ the day following there came ships from another place wherein they are carried to Capernaum there found they Christe therefore it remaineth that he came thyther myraculously There is in the wordes small consequence yet notwithstanding the sense is plaine enough For in the former member Iohn saith that there was but one ship that the same went from the banke in presence of them all and that it had not Christ in it afterward he addeth that there came ships from Tyberias wherein the multitude came which sate vpon the banke as besetting all landing places least Christe shoulde escape them 23 Nigh to the place where they did eate bread The meaning of the words is doubtfull for they may be expounded thus either that Tyberias was nigh to the place where they were filled by Christe with fiue loaues or that the ships arriued at the bank which was nigh to the place I do better like of this latter exposition For Bethsaida nigh whereunto as Luke expresseth the myracle was wrought is the midway betweene Tyberias and Capernaum Therefore when as these ships came downe frō the vpper place they sayled along by that banke vpon which the multitudes stoode and it is not to bee doubted but that they arriued to take in passingers VVhen as Iohn saith againe that Christe gaue thankes it is no superfluous repetition For his meaning is that Christ did obtaine by prayer that those few loaues might be sufficient to feede so manye men withall and because wee are colde slouthful and slow to prayer therefore he beateth in one thing twise 25 Ouer the Sea VVe said before y t the Citie Capernaum was not situate on the other banke For Tyberias standeth in that parte of the lake where it is the brodest and Bethsaida foloweth afterward Capernaum lyeth at the neathermost part not farre from the going out of Iordan And whereas Iohn placeth it beyond the lake it must not be so vnderstoode as if the region were directly placed against it but because the lake was croked in that neathermost part and by reason of the creeke that went betweene they could not iourney without going farre about Therfore the Euangelist saith beyond the sea after the common custome Because they had no streight passage vnlesse they went by water 26 Iesus answered them and said verily verily I say vnto you yee seek me not because you haue seene the signes but because you haue eaten of the loaues and are filled 27 Labour for the meate not which perisheth but for the meate which remaineth vnto eternall life which the sonne of man will giue you for him hath God the father sealed 28 Therfore they saide vnto him what shall we doe that we may worke the works of God 29 Iesus answered and said vnto them this is the worke of God that you beleeue in him whom he hath sent 26 Iesus answered them Christ doth not answer to their question that he may set foorth vnto them his power in the myracle but doeth rather chide them for that they runne headlong without hauing any consideration at all
did professe that they were of his flocke but their sodaine falling away did discouer their hypocrisie The Euangelist saith that their vnfaithfulnesse when as it was as yet hidden from others was knowen to Christe and that not so much for his sake as that wee may learne not to iudge before we knowe the truth of matters For in that Christ knew it from the beginning this was proper to his diuinitie Our condition is otherwise for because we know not the heartes wee must suspende our iudgement vntill vngodlinesse do bewray it selfe by outward signes and so the tree may be iudged by his fruites 65 And he said therefore haue I saide vnto you that no man can come vnto me vnlesse it shal be giuen him of my father 66 After that many of his disciples went backward neither did they walke any longer with him 67 Therefore Iesus said vnto the twelue will you also goe away 68 Therfore Simon Peter answered him Lorde vnto whom shall wee goe Thou hast the wordes of eternall life 69 And wee haue beleeued and knowen that thou art Christ the sonne of the liuing God 70 Iesus answered them haue not I chosen you twelue and one of you is a Diuâ—ll 71 For he spake of Iudas Iscariot the sonne of Simon for hee was about to betray him although he was one of the twelue 65 Therefore haue I saide Hee telleth vs againe that faith is a verye rare and singuler gift of the holy ghoste least wee shoulde maruelye that the Gospell is not euerie where receiued of all men For as we are sinister interpreters wee thinke not so honourably of the Gospell as we ought because the whole worlde doeth not agree thereto For we thinke thus with our selues how can it be that the greater parte of the worlde doth reiect their owne saluation Therfore Christ as signeth the cause why the faithfull are so few because no man commeth vnto faith by his owne quicknesse of witte for all men are blinde vntyll they bee illuminated by the spirite of God and therefore they only are made partakers of so great a good thing whom God doth vouchsafe to make partakers thereof For if this grace were common to all men then shoulde mention be made hereof in this place besides the matter and out of season For we must marke Christ his drift that there are not many who beleeue the Gospell because faith proceedeth from the secrete reuelation of the spirite alone He vseth the woorde giue for that which hee said before drawe VVhereby hee meaneth that God hath none other cause to draw vs saue only because he fauoureth vs freely and of his own accorde For no man doth attaine vnto that by his owne industrie whiche we obtaine by the gift and grace of God 66 After that many of the disciples The Euangelist declareth nowe what great perturbatioÌ„ did followe that Sermon This is a very strange and horrible matter that so mercifull and gentle an inuiting of Christ could estraunge the mindes of many especially those who had giuen him their names before and were such familiar disciples of his But this example is set before vs as a glasse wherein wee may see what great wickednesse frowardnesse and vnthankfulnes there is in the worlde which findeth matter whereat to stumble euen the plaine way least it should come vnto Christ. Many would say that it had been better that no such talke had been moued which was vnto many a cause of falling away but we must thinke farre otherwise For it was requisite that that which was foretold of Christ should appeare in his doctrine and it must now dayly appeare namely that hee is a stone of offence As for vs we must so temper our doctrine that we offend none through our fault So much as in vs lyeth we must keepe all Finally we must beware least by speaking vnaduisedly we trouble the ignorant weak yet can we neuer take so good heed but that the doctrine of Christe is vnto many an occasion of offence because the reprobate being giuen ouer vnto destruction doe suck poyson out of most wholsome meate and gall out of honnie The sonne of GOD knewe well what was profitable yet wee see that hee doth not escape but he offendeth many of his Therfore howso euer many do detest pure doctrine yet is it not lawfull to suppresse the same Onely let the teachers of the Church remember Paule his admonition that the worde of God ought rightly to bee cut and then they must goe forward couragiously through all manner of stumbling blockes And if sobeit it chaunce that many doe fall away let the worde of the Lorde be neuer a whit the lesse sauourye in our mouthes because it doth not please the reprobate for they are too daintie faint hearted whom the falling away of many doth so pearce that they begin also to saint when these men fall VVhen the Euangelist addeth that they walked no longer with Christ his meaning is that their reuolting was not full but that they did only withdraw theÌ„selues froÌ„ keeping coÌ„pany with Christ. Yet doth he coÌ„demne theÌ„ as reuolts VVhence we may learne that wee cannot goe a footes breadth backward but that there stayeth for vs the steepe downefall of vnfaithfull deniall 67 Therefore Iesus saith vnto the twelue Because the Apostles faith might before shaken when as they sawe that there did only remaine suche a few of so many Christ turneth his talke vnto them and teacheth that there is no cause why they shoulde suffer themselues to be carried away with the lightnesse and inconstancie of other men For when as hee asketh them whether they also would depart or no he doth it to confirme their faith For whilest that he setteth himselfe before them with whom they may remaine he doth also exhort theÌ„ that they do not adioyn theÌ„selues vnto the reuoltes And truly if faith shal be grounded in Christ it shall not depend vpon men neither shall it euer quaile although it shall see heauen and earth go together VVe must note the circumstance that Christe beeing depriued of all his Disciples almost doth onely retaine twelue as Esay 6. 16. was commanded first to binde the testimonie seale the law in the disciples Euery one of the faithfull is taught by such examples to followe GOD although hee haue neuer a companion 68 Therefore Simon Peter answered him Simon answereth in this place as els where in the name of them all because they thought all the same saue only y t in Iudas there was no sinceritie Furthernore there are two meÌ„bers of this answer For Peter sheweth a cause why he together with his brethren doth rest vpon Christ because they perceiue that his doctrine is wholesome and liuely vnto them Secondly he confesseth that whyther soeuer they goe when as they haue left him there remaineth nothing but death VVhen as he saith the wordes of life the genetiue case is put in steede of the adiunct which is common amongest
professed enemies of Christ or of those that hated sound doctrin but of the coÌ„moÌ„ sort of meÌ„ where ther shold haue bin greater integritie And he reckoneth vp three sorts The first did confesse in deed that Iesus was a Prophet whereupoÌ„ we gather that they did not loath his doctrine but againe it appeareth how light friuolous this confession was that whenas they allowe of him as of a teacher yet they do neither vnderstande nor tast what hee meaneth or what he teacheth For they could not imbrace Christ indeed as a Prophet vnlesse they did acknowledge him to be both the sonne of God the authour of their saluation Yet there is this good thing in them that they perceiue that there is some diuine thing in Christ which bringeth them to reuerence him for they might easily passe afterwarde vnto saith from this docilitie The second sort do better who do flatly confessâ— that he is Christ but others doe gainesay them whereupon ariseth the conflict By which example we are taught that we ought not to maruel at this day if men by diuers strifes be cut asunder VVee heare that ther arose a Schisme by reason of Christs words that not amongest the Gentiles who were strangers from the faith but euen in the middest of the Church of Christ euen in the principall place of the Church shall therfore the doctrine of Christ be blamed as if it were the matter of tumults Yea howsoeuer the whole world do rage y e truth of god is so precious that we must wish y t it may be receiued eueÌ„ of a few VVherfore there is no cause why our consciences should faint whilest that we see euen those who wil be reckoned amongst the people of god to striue amongst theÌ„selues with diuers opinions Although we must also note that dissentioÌ„ hath not his beginning properly froÌ„ y e gospel For there can be no certaine sound agreement of men saue only in some certaine truth whereas therfore they keepe peace amongest themselues who are ignorant of God that proceedeth rather from som amazednes then from true consent and agrement To be briefe what dissentions soeuer arise whenas the Gospel is preached the cause and seed therof laid hid before in man but being then as it were awaked out of sleepe they begin to stirre like as vapours do proceede from some other thing then from the sunne although they doe not appeare vntill the Sunne arise 41 Shall Christ come Least they should seeme rashly to reiect Christe they arme themselues with the testimonie of the scripture which althogh they do wickedly wrest against Christ yet had it some shew of truth They are only deceiued in this that they make Christ a Galilean But whence came this ignorance saue only from contempt For if they had not thought much to enquire Christ had appeared vnto them to be notable for both titles in that he was borne in Bethlehem that he was the sonne of Dauid But such is our nature we are ashamed to be slouthfull in small things we snort more then carelesly in the mysteries of the kingdome of heauen This is also worthie the noting that they are diligent to seeke some excuse whereby they may turne away themselues from Christ who were otherwise marueilous slouthfull sluggish to receiue sound doctrine Behold how men are wont to frame to theÌ„selues a stumbling block out of the very scriptures least they should come vnto Christ which lead vs by the hand vnto Christ. 43 Certaine of them By these wordes the Euangelist giueth vs to vnderstand that they did not only despise Christ but that there was also adioyned vnto the wicked reiecting of him crueltie a desire to hurte him as superstition is alwayes cruel And whereas their endeuoures were in vain that must be attributed vnto Gods prouidence For because Christ his hower was not yet come as we said before trusting to his fathers aid being couered with the same he was aboue all dangers 45 Therfore the ministers came vnto the high Priests and Pharisees and they saide vnto them why haue you not brought him 46 The ministers answered there was neuer man that spake as this man 47 Therfore the Pharises answered them Are you also deceiued 48 Hath any of the rulers beleeued on him or of the pharisees 49 But this companie which knoweth not the lawe are accursed 50 Nicodemus said vnto them he which came vnto him by night although he was one of them 51 Doth our law iudge a man vnlesse it shall heare of him first and shall know what he doth 52 They answered and said vnto him Art thou also of Galâ—lee searche and see that there hath arisen no prophet out of Galilee 53 And euery man went vnto his owne house 45 Therfore the ministers came Here may we see how blinde the arrogancie of the wicked is they are so in loue with and doe so adore the greatnes and honour wherein they excell in the worlde that they are not afraid proudly to tread vnder foote equitie right And if any thing fall out otherwise then they would they would gladly ioyne heauen and earth together For whilest that the wicked priestes do demaund why Christ was not brought vnto them they do so highly extoll their power that nothing ought to haue gainstood their coÌ„mandemeÌ„t 46 There was neuer any man These men doe confesse that their combes were cut and they tamed with the word of Christ alone yet doe they not repent neither giue due honor vnto the word If it be true that there were neuer any maÌ„ y t spake so why did not y â— diuine power which they enforced to feele so moue their hearts that they might giue themselues wholy vnto God But it was meete it shoulde be so that that of Iesaias myght be fulfilled He shall throwe downe the wicked with the breath of his mouth Moreouer we shall afterwarde see how those who sought him that they might put him to death fell backward as if they had been beaten downe with beetles being confounded with the only voyce of Christe Therefore let vs learne that there is such force in Christe his doctrine that it doeth euen terrifie the wicked but seeing that this turneth to their destruction let vs rather endeuour to bee softened then broken But we see many at this day too like vnto those ministers whom although the doctrine of the Gospel doth cause to woonder at it against their willes yet are they so far from submitting themselues vnto Christ that they do notwithstanding remain in the tents of the enemies And there be others who are worse who do deface and defame with what slaunders they can the doctrine which they know assuredly being conuict in their owne consciences is of God 46 Are you also deceiued They do so rate their ministers that notwithstanding they keepe them vnder obedience For by these woordes they meane that it is an absurd and vnmeete thing that they should not
of God that our minds may breake foorth into an admiration so often as we know not the reason thereof and our tongues may cry out Iust art thou O Lord and righteous are thy iudgements although they cannot be comprehended That which the disciples aske concerning the sinnes of the parents is not vnnecessarie For although the innocent sonne be not punished for the fathers faulte but the soule which hath sinned it shall dye Ezech. 18. 20. yet is not that threatning in vaine that the Lord doth cast the offences of the fathers into the bosomes of the children and taketh vengeaunce euen vppon the thirde and fourth generation Exod. 20. 5. Therefore the wrath of God remaineth oftentimes through many ages euen vpon one house and like as he blesseth the posteritie of the faithfull for their sake so he doth also cast off the wicked stocke appointing according to his iust iudgement the fathers together with the children vnto like destruction Neither can any man by this meanes complaine that hee is punished vndeseruedly for another mans offence because where the grace of the spirite is wanting euill crowes must needes bring foorth euill egges This was the occasion that moued the Apostes to doubt whether the Lord had punished any fault of the parents in their sonne or no. 3 Neither hath this man sinned Christe doth not simplie acquit the blinde man and his parents of all fault but doth only denie that the cause of the blindnes is to be sought in sinne And this is that whiche I said before that God hath sometimes some other purpose when he layeth sorrowes and miseries vpon men then to punish their sinnes Therfore when as we know not the causes of afflictions wee must restraine curiositie least we be both iniurious vnto God and malicious towarde our brethren ◠Therfore Christe sheweth another reason why this man was borne blinde that in him the workes of God might be declared He saith not one worke but in the plurall number workes for so long as he was blinde there was shewed in him a token of Gods seueritie whereby the rest might learne to feare and humble themselues There followed afterward the benefite of deliuerance wherein appeared the wonderfull goodnesse of God wherefore Christ his drift was by these wordes to stirre vppe the mindes of his disciples to hope for the myracle Yet neuerthelesse he teacheth generally that this cause ought to be counted in the Theater of the worlde iust and lawfull enough when God doth glorifie his name And there is no cause why men should chide with God when hee maketh them instruments of his glory on both sides whether hee appeare merciful or seuere 4 I must worke He doth now testifie that hee was sent to this ende that he may declare the glory of God in restoring sight to the blinde Furthermore he borroweth a similitude from the common custome of life For when the Sunne is rysen man riseth vnto labour but the night is appointed to rest in as it is in the Psalme 104. 22. Therefore hee calleth the time that was appointed him of his father wherein he was to do the work giuen him in charge the day So that euery one that is called vnto any publike function must apply him selfe to doe that whiche his office doth require as vnto workes which are to be done in the day time Furthermore we must gather thence a generall rule that the life of euery man is vnto him as a day VVherefore as the shortnesse of the day doth prick forward workemen vnto diligence and industrie least the darknes of the night do ouertake thē when they are but new begun to worke so seeing that we see that there is but a short time of life graunted vs let vs be ashamed to waxe sluggish in idlenesse finally so soone as God by calling doth giue vs light wee must not linger least the opportunity do escape vs. 5 So long as I shal be in the world I expound this to haue beene added by a preuention for it might haue been thought to be an absurd thing that Christe shoulde appoint vnto himselfe a time to worke in as if it were to be feared least the night shoulde oppresse him as it did other men Therefore hee doth so separate him selfe from other men that yet notwithstanding he saith that he hath an appointed time wherein he must worke For he compareth himselfe vnto the Sunne whiche although it lighten the earth with the brightnesse thereof yet when it setteth it taketh away the day with it Therefore he giueth vs to vnderstande that his death shall bee as the setting of the Sunne not because it shall extinguish or darken his light but because it shall take him out of the sight of the world Neuerthelesse he teacheth that when hee was brought foorth in the fleshe hee was then the true bright shining day of the world For although God had lightened all ages yet Christ brought foorth by his comming a new and vnwonted brightnesse VVhereupon he bringeth in that this time was most apt and fit to set foorth his fathers glory as a most cleere day wherein God woulde more euidently reueale himselfe in marueilous workes But here ariseth a question because there appeared greater power of God after the death of Christ both in the fruite of doctrine and also in the myracles and Paule 2. Cor. 4 6. doth apply this properly vnto the time of his preaching that God who from the beginning of the world commaunded light to shine out of the darknesse did then shine by the Gospel in the face of Christe And Christe doeth at this time no lesse spread abroade his bright beames in the worlde then when he was openly conuersaunt amongest men I answeare that after that Christ had fulfilled the course of his function he wrought no lesse mightily by his ministers thē by himselfe when he was in the world In deede that is true but first of all that is no let but that he ought to haue done that himself which was enioyned him by his father at such time as he was reuealed in the flesh to that ende And secondly it hindereth no whit but that his corporall presence was the true and singular day of the world the brightnes wherof was spread abrode throughout all ages For whence had the holy fathers in times past and whence haue we at this day light day saue only because the giuing and reuealing of Christ hath alwaies sent out farre and wyde his bright beames to make a continuall day VVhereupon it followeth that whosoeuer haue not Christ to be their directer they wander groping in darkenesse confusedly and without order like blinde men Neuerthelesse we must note this sense that like as the Sunne doth open vnto the eyes of men the most beautifull stage of the heauen and earth and all the order of nature so God hath reuealed in his sonne the principall glory of his workes 6 VVhen he had said this he spit vpon the earth and
what should become of men in so greate frailtie of the fleshe if hauing once obtained life they shoulde afterward be left vnto themselues Therefore the continuall estate of the life must be grounded vpon the power of the selfe same Christ that hee may finish that which he hath begunne And the faithfull are saide neuer to dye for this cause because their soules being borne againe of the vncorruptible seed haue the spirite of Christ abiding in them whereby they are continually quickned For although the body be subiect to death because of sinne yet that spirite is life for righteousnesse Rom. 8. 10. And in that the outwarde man is dayly corrupted in them that is so farre from impayring theyr true life that it euen helpeth forwarde the same because the inwarde man is renewed from day to day 2. Cor. 4. 16. Yea death it selfe is in them a certaine setting free from the bondage of death Doest thou beleeue this Christ seemeth at the firste sight to intreate of the spirituall life for this cause that hee may withdrawe the minde of Martha from her present desire Martha did desire to haue her brother restored to life Christ answereth that he is the authour of a better life namely because he quickneth the soules of the faithfull by his heauenly power But I doe not doubt but that his meaning was to comprehende a double grace Therefore he commendeth generally the spirituall life which he giueth vnto all those that be his but he will giue some tast thereby of this power which hee would afterward shewe in raysing vp Lazarus 27 Truly Lorde To the end that Martha may prooue that she did beleeue that which she had heard of Christ that he is the resurrection the life she maketh answere that she beleeueth that he is Christe and the sonne of God so that indeed this knowledge comprehendeth in it selfe the summe of all good things For we must alwayes mark to what end the Messias was promised and what office the Prophetes doe attribute vnto him And when as Martha confesseth that it was he that shoulde come she confirmeth her faith with the prophesies of the Prophetes VVhereupon it followeth that the full restoring of all thinges and perfect felicitie is to be hoped for at his hands and finally that he was sent for this cause that he may erect set in order a true and absolute estate of the kingdome of God 28 VVhen she had said these thinges she went and called her sister Mary secretly saying the master is present and calleth thee 29 So soone as shee heard that shee ryseth straightway and commeth vnto him 30 And Iesus was not yet come into the towne but was in the place where Martha met him 31 The Iewes therefore which were with her at home and did comfort her seeing that Mary arose sodainely and went out they followed her saying shee goeth vnto the graue that shee may weepe there 32 Therefore after that Mary came where Iesus was when shee sawe him shee fell at his feete saying vnto him Lorde if thou haddest beene heere my brother had not beene dead 33 Therefore so soone as Iesus saw her weeping and the Iewes whiche came with her weeping he groâ—ed in the spirite and troubled himselfe 34 And hee sayde where haue you laide hym They say vnto him come and see 35 Iesus wept 36 Therfore the Iewes said behold how he loued him 37 And certaine of them said could not he which opened the eyes of one that was blinde bring to passe that this man should not die 38 Then Iesus groned againe in himselfe and came vnto the graue and it was a 〈◊〉 and a stone laid vpon it â—â— Called her sister It is likely that Christ stayed without the towne at the request of Martha least he should come into such an assemblie of men For she feared daunger because Christ had but of late hardly escaped out of the middest of death Therefore least his comming shoulde be noysed abroade any further she telleth her sister priuilie The master is present This word master doth shew what account these godly matrones did make of Christ And although they had not profited so much as became them yet was this a great matter that they had wholy addicted themselues to be his disciples And the sodaine departure of Mary that she might come to meet him doth not a little testifie how she reuerenced him 31 Therfore the Iewes that were with her Although Christ suffereth Martha to returne home that she might draw aside her sister out of the companie yet Christe did intend an other thing namely that he might haue the Iewes to see the myracle They doe in no case thinke vpon this but it was no new matter that men should be brought thyther as it were in darknes by the secret prouidence of God whyther they went not They thinke y t Mary goeth vnto the graue as those are wont to doe who seek to haue their sorrow stirred vp For this disease reigneth commonly euery where that husbands being depriued of their wiues and parents of their children and again wiues of their husbandes and children of their parents or kinsfolkes or friendes doe increase ambitiously by all means possible their mourning and it is a solemne thing to finde out diuers inuentions to this ende So that indeede whereas the affections of men are alreadie inordinate they prick them forward with newe prickes to the ende they may the more vehementlye and with greater force resiste God Further more it was their dutie to pull backe Mary least by beholding the Sepulchre she should gather matter of mourning but they dare not vse so sharpe a remedie but euen they themselues doe nourish the inteÌ„perancie of her grief in that they beare heâ— coÌ„panie So that it falleth out oftentimes that their consolations are little worth who beare with their friendes too much 32 Shee fell downe at his feete In that she falleth downe at his feet we doe thereby gather that he was worshipped in that house aboue the coÌ„mon order and manner of men For although they were wont to prostrate themselues before kinges and rulers yet because Christ had him selfe no princely or loftie thing in himselfe according to the flesh Mary falleth downe at his feete for another ende Neither would she haue doone so vnlesse shee had beene perswaded that hee was the sonne of God Lord if thou hadst been here Although she seemeth to speake honourably of Christ after a sort yet we haue of late declared what corruption is in these wordes For doubtlesse the power of Christ whiche did replenish heaueÌ„ earth ought not to haue bin restrained vnto his corporall presence 33 Hee groned in the spirite Vnlesse Christ had sorrowed togeather with them he woulde haue stood rather with a fierce countenance but when as he conformeth himselfe vnto them euen vnto weeping he declareth his agreement with them For the Euangelist seemeth in my iudgement to expresse the cause of such
from indignation because this vnbeliefe whereof we haue spoken did offende him But the other way seemeth vnto me more fit namely that he did rather behold the thing it selfe theÌ„ the men There follow diuers other circumstances which doe more set foorth the power of Christe in raysing Lazarus from death namely the space of foure dayes that y e graue was couered with â— stone which Christ commandeth to be taken away in presence of them all 39 Iesus saith vnto them take away the stone Martha the sister of him that was 〈◊〉 saith vnto him he â—â—inketh by this for he hath been dead foure dayes 40 Iesus saith vnto her said I not vnto thee that if thou beleeue thou shalt see the glory of God 41 Therefore they tooke away the stone where he was laid that was dead and Iesus lifted vp his eyes and said Father I thanke thee that thou hast hearde mee 42 And I did knowe that thou hearest mee alwayes but because of the companie which standeth aboute I haue saide it that they may beleeue that thou haste sente mee 43 VVhen he had spoken these wordes hee cryed with a loude voyce Lazarus come foorth 44 And hee that was dead came foorth bounde hande and foote with bandes and his face was bounde with a napkyn Iesus saith vnto them loose hym and let him goe 39 Lord be stinketh by this This is a signe of distrust because shee is not so fully persuaded of the power of Christe as becommeth her The roote of this euill is because she measureth the infinite and incomprehensible power of Christ with the sense of her flesh For because there is nothing which agreeth lesse with life then rottennesse and stinke Martha gathereth that hee was alreadie past remedie So that when as peâ—â—ers cogitations doe possesse our mindes God is after a sorte driuen away from vs so that hee cannot fulfil and accomplish his worke in vs. Truly there wanted no will in Martha to haue her brother lie in the graue continually because cutting of all hope of his life from her selfe shee doeth also endeuour to stoppe the way before Christe and keepe hym backe from raysing him vppe and yet shee intended nothyng lesse This commeth to passe through the weaknesse of faith that being drawen hyther and thyther we fight with our selues and whilest that reaching out the one hand we craue helpe of God we put backe the same with the other wheÌ„ it is offered vnto vs. Martha lied not when she said I know that whatsoeuer thou shalt desire of God hee will giue it thee but a confused and intangled faith helpeth but a little vnlesse when we are come vnto the matter it bee applyed vnto our vse And in Martha may we see what manifold defects and wants there be in faith euen in the best She came the first of all to meete Christe this was no small testimonie of godlynesse and yet doth she not cease to let him Therfore to the end we may make way for the grace of God that it may come vnto vs let vs learne to attribute farre greater power vnto him then our senses can comprehend And if sobeit the first and only promise of God be not of sufficient force with vs yet at least let vs stay our selues as did Martha wheÌ„ he confirmeth vs the second and third time 40 Did not I say vnto thee He reproueth the distrustfulnesse of Martha because shee had not conceiued sufficient hope of the promise which she had heard And it appeareth by this place that there was somewhat more saide to Martha then Iohn doth set downe worde for worde although as I haue said Christ meant thus much when hee called him selfe the resurrection and the life Therfore Martha is condemned because she doth not wayt for some work of God If thou beleeue This is said for this cause not only because faith openeth our eyes that we may see the glory of God shining in his woorkes but because our faith maketh a way for the power and goodnes of god that it may shew foorth it selfe towards vs as is said Psal. 81. 11. Open thy mouth wide and I will fill it Like as on the other side vnbeliefe stoppeth the way before God and doeth as it were keepe his handes fast shut in which respect it is said in another place Iesus coulde not shew any myracle there because of their vnbeliefe Math. 13. 58. Not that the power of God is tyed vnto the wil of men but because so much as in them lyeth they driue away the same with the let of their wickednesse they are vnworthie that he should reueale himselfe vnto them It commeth to passe oftentimes that god doth ouercome such lets yet notwithstanding so often as hee plucketh backe his hande from helpyng the vnbeleeuers he doth it for this cause because they doe not admitte and accept the same beeing enuironed with the straytes of vnbeliefe Thou shalt see the glory of God Note that the myracle is called the glorye of God wherein whilest God sheweth foorth the power of his hande he glorifieth his name Martha being at length content with this second saying of Christ doth suffer the stone to be remoued she saw nothing as yet but because she heareth that the sonne of God did not in vaine commaund them to doe this she doth willingly depend vpon his commandement alone 41 And Iesus lifted vp his eyes This was a token of a mind that was well framed to pray for to the ende a man may rightly call vpon god he must be ioyned with him which cannot be vnlesse being lifted vp aboue the earth hee ascend vp into the very heauens This is not done with the eyes seeing that hypocrites who are drowned in the deepe filth and dregges of their flesh seeme with their sterne countenance to draw heauen vnto them but the children of GOD must sincerelie perfourme that which they doe feigne Neither yet must he that lifteth vp his eyes toward heauen there include God in his cogitation who is euery where and filleth heauen an earth but because mens mindes can neuer escape from and acquit themselues of those grosse inuentions but that they â—â—all surmise some base and earthly thing of God saue onely when they be lifted vp aboue the worlde the scripture calleth vs thyther and testifieth that heauen is Gods seate As touching the lifting vp of eyes it is no continuall ceremonie which lawfull prayer cannot want For the publicane that prayeth with his countenance turned towarde the earth doth neuerthelesse pearce the heauens with his faith Yet that is a profitable exercise whereby men awake and stirre vp them selues to seeke God Yea the feruentnesse of prayer doeth so affect and moue the body oftentimes that besides meditation it doth willingly folow the minde Certainely it is without all doubt that when Christe lifted vp his eyes towards heauen hee was carried thither with singuler vehemecie Moreouer as he was wholy with the father so he would also bring others
vnto him besides himselfe I thanke thee He beginneth with thankes giuing although he asked nothing but although the Euangelist doth not declare that he prayed in plaine words yet is it questionles that there went some petition before for otherwise he could not be heard And it is to bee thought that hee prayed in time of those gronings whereof the Euangelist maketh mention for there is nothing more vnlikely then that he raged inwardly in himselfe as men amazed are wont to doe Hauing now obtained Lazarus his life he giueth thankes vnto the father Furthermore in that he acknowlegeth that he receiued this power from his father in this hee confesseth that he is only his fathers minister for as he applyeth hymselfe vnto mans capacitie sometimes defending openly his diuinitie he challendgeth to himselfe whatsoeuer is proper to God sometimes being content to beare the person of a man he graunteth all the glory of the diuinitie vnto the father The Euangelist reconcileth both thinges together in one worde very well when he saith that Christe is heard of the fathers and that he giueth thankes that men may knowe that hee was sent of the father that is that they may confesse that hee is the sonne of God For because the Maiestie of Christ could not be comprehended in his highnesse the power of God which appeared in his flesh carryed vp the rude and dull senses of men by degrees vnto that highnesse For seeing that he would be ours wholy it is no maruell if hee apply himselfe vnto vs diuers wayes yea it is no maruell if hee doe abase himselfe for our sakes who suffered himselfe to be humbled for vs 42 I did know that thou didst alwayes This is a preuention least any man shold think that he was not so highly in the fathers fauour that he could readily worke what myracles soeuer he would Therefore hee giueth them to vnderstand that there is such agreement betweene hym and the father that he denieth him nothing yea that hee had no neede to make any prayer seeing that he did only that which hee knewe his father had commanded him to do But to the end it might the better be made knowen vnto men that this was a worke of God he called therfore vpon the fathers name If any man obiect VVhy did he not then rayse all the dead we may easily answere that there was a certaine meane appointed by the counsell of God for myracles as muche as he knewe was sufficient to proue the Gospell 43 Hee cryed with a loud voyce In that he touched him not with his hand but did only call vpon him with his voyce his diuine power did therein the better shew it selfe and he doth therewithall set foorth vnto vs the hidden and wonderfull power and force of his worde For howe doth Christ restore life to the dead saue only by the word Therfore he shewed a visible token of the spiritual grace in raysing Lazarus whiche we doe dayly trie by the fealing of faith whilest that he sheweth that his voyce doth quicken 44 bound with bandes The Euangelist doth diligently reckon vp the kerchiffe and bandes to the ende wee may knowe that Lazarus came out of the graue in such sort as he was laid there The Iewes also retain this manner of burying at this day that hauing wounde the bodie in a linnen cloath they wrap the head apart in a kerchiffe Loose him This thing remayned to amplifie the glory of the myracle that the Iewes might also feele with their handes the worke of God which with their eyes they had beholden For Christ could haue made Lazarus shake off the bandes wherewith he was bounde or haue caused them to fall away of their owne accord but he did intende to haue the handes of those that stood by him to bee his witnesses Thrise ridicolous are the Papistes who gather auriculer confession thence Christe say they after that he had restored Lazarus to life woulde haue his Disciples to loose him therefore it is not sufficient for vs to be reconciled to God vnlesse the Church doe also forgiue our sinnes But whereby doe they coniecture that the disciples were appointed to loose Lazarus Nay rather we gather that he commaunded the Iewes to doe this to the ende he might take from them all occasion of doubting 45 Many therefore of the Iewes which came vnto Many beholde what thinges Iesus had done and beleeued in him 46 But some of them wente vnto the Pharisees and tolde them what Iesus had done 47 Therfore the high Priestes and Pharisees gathered a councell and said what doe wee because this man doth many myracles 48 If we let him goe thus all men shall beleeue in him and the Romanes shall come and take away our place and the nation 49 And one of them called Caiphas who was high Priest that yeere said vnto them Yee know nothing 50 Neither doe yee consider that it is expedient for vs that one man die for the people and that all the nation doe not perish 51 And he said not this of himselfe but for asmuch as hee was chiefe Priest that yeere he prophesied that Iesus shoulde dye for the nation 52 And not for the nation only but that hee might gather togeather into one the children of God which were dispearsed 45 Many therefore Christe did not suffer the myracle which hee wrought to bee vnfruitfull because by this meanes hee brought some vnto faith For we must note that there is a double vse of myracles namely that they may either prepare vs vnto faith or confirme vs in the faith The Euangelist toucheth the former in this place for hee meaneth that those of whom he speaketh did maruell at and reuerence the diuine power of Christe so that they submitted themselues vnto him to be his disciples otherwise the bare myracle could not haue been sufficient vnto faith Therefore we must vnderstand nothing els in this place by this worde beleeued saue onely readinesse to imbrace the doctrine of Christ. In the other which forsake Christe there appeareth detestable vnthankfulnesse or rather horrible madnesse wherby we gather how blinde and madde vngodlinesse is The resurrection of Lazarus ought to haue softened euen stonie heartes but there is no worke of God which vngodlinesse doth not infect and marre with the bitternes of her poyson Therefore if men will profite by the myracles of God they must haue cleane heartes For those in whom there is no feare of God although they see heauen and earth goe together they will neuer cease to refuse sounde doctrine So you may see at this day many enemies of the Gospel sight against the manifest and euident hand of god like mad men Yet notwithstanding they doe in the meane season craue myracles at our handes but to no other ende saue this that they may shewe themselues to be monsters of men by resistinâ— stubornely And in that Christ is brought vnto the Pharisees it is done for this consideration because by reason
better way then by burying Christe to preuent all tumults As if they should haue good successe with such wicked contempt of the grace of God whilest that they inuent this remedie to pacifie tumultes withall that the doctrine of saluation may be abolished Nay rather that shall befall the wicked whereof they are afraide notwithstanding howsoeuer the wicked doe obtaine that which they hope for yet this is an vnmeete rewarde to pacifie the worlde by offendyng God Our place It is vncertaine whether they speake of the Temple or of their Countrie They thought their safetie did consist in both For when the temple was pulled downe the sacrifices the solemne worshippe of God and the calling vpon his name did cease Therefore if they had any care of religion it became them to be carefull for the temple And againe this was very profitable for maintenaunce of the estate of the Church not to be carried away out of their countrie againe They did yet remember the captiuitie of Babylon whiche was a most sharpe vengeance of God Againe that was common amongest them as a prouerbe which is oftentimes repeated in the law that it was a kinde of casting off if the Lorde should cast them out of that land Therefore they gather that the Church cannot continue in safetie vnlesse Christ be destroyed 49 One of them called Caiphas This was a short consultation because Caiphas did not suffer them to stande in doubt long Furthermore hee assigneth one way to obtaine health and safety that they slea an innocent Behold into how great wickednes those men breake out who doe rather take counsell according to the sense and reason of their flesh without the feare of God then according to the worde of God and doe thinke that that will be profitable for them which they cannot do without displeasing the authour of all goodnes For it is as much as if Caiphas should say that they must prouoke the wrath of God that thinges may goe well with them VVherefore let vs learne neuer to separate that which is profitable from that which is lawfull seeing that wee must hope for no good thing or ioyfull thing saue only from the blessing of God which is not promised vnto the wicked rebellious who seeke for helpe at the handes of the Diuell but vnto the faithfull who walke plainely in the wayes of God And yet this reason had some colour because the common commoditie ought alwayes to bee of more weight But as I said euen now the people is no more safe by the wicked death of an innocent then the whole body of man whilest that the throate onely is cut or the breast thrust through with a swoord VVho was high Priest Hee doth not call him high priest of that yeere because it was a yerely office only but wheras it was sold for money it was giuen vnto diuers men contrary to the prescript of the law God would not haue the honour ended vnlesse the man did die but when as thinges were all out of order and turned topsie turuie it came to passe that the Romanes did oftentimes chaunge the Priestes Furthermore the Euangelist saith that Caiphas spake not this of himselfe not that he spake that which he vnderstood not as a madde man and one that is frensie for he spake as he thought but the Euangelist meaneth that there was a superiour mouing of his tongue because God meant to shewe foorth by his mouth some greater matter then came into his minde Therfore Caiphas was at that time as it were double tongued For he vomited out that wicked cruell counsell and purpose to put Christ to death which he had conceiued in his minde and God turned his tongue another way that he might also vnder doubtfull words vtter a Prophesie God would haue the heauenly oracle to proceede euen from the seate of the high priest that the Iewes might be the more without excuse For although no mans conscience of all that crue was touched yet they perceiued afterward that their blockishnes deserued no pardon Neither yet did the wickednesse of Caiphas any whit hynder his tongue from beeing the instrument of the holy Ghoste because God had rather respect vnto the Priesthood which he himself had instituted then vnto the mans person and that was the reason which I touched that the voice comming from an high place might be the better hearde and might haue the more reuerence and weight In like sort did he blesse his people by the mouth of Balaam whom he had endowed with the spirit of prophesie But the Papistes are more then ridiculous who doe thereby gather that that is to be accounted as an oracle whatsoeuer it pleaseth the bishop of Rome to blunder out First of al admit we graunt which thing is in vaine that he is alwayes a Prophet who is high priest yet must they proue of necessitie that the Bishop of Rome is created by the commaundement of God For the Priesthoode of one man was abolished by the comming of Christe neither doe wee any where reade that it was afterwarde ordeined that any one man should gouerne the Church But admit we graunt them this secondly that the title and honour of the high priest was translated vnto the bishop of Rome we must marke what good this did the Priests that they embraced Caiphas his prophesie They conspyre together to put Christ to death that they may subscribe vnto his iudgement But let such obedience be farre from vs which may driue vs vnto horrible apostacie by denying the sonne of God Caiphas doth with one voyce blaspheme and also prophesie those which obey his saying doe contemne the prophesie and catch at the blasphemie VVe must take heed least the same befall vs if we giue eare vnto the Romane Caiphas otherwise the similitude should be vnperfect Furthermore I aske this question whether all the wordes of the high Priest be prophesies or no because Caiphas did once prophesie But hee did afterward condemne the chiefest and principall poynt of our faith of blasphemie whence we gather that that was extraordinarie whereof the Euangelist maketh mention now that it is preposterously takē for an example 51 That Iesus shoulde die The Euangelist doth first of all declare that the summe of our saluation cōsisteth in that if Christ do gather vs together into one For by this means he recōcileth vs vnto y e father in whose power the fountaine of life is VVhence we doe also gather that mankinde is scattered abroade and estraunged from God vntill such time as the children of God doe growe together vnder Christe their head So that the communion of the saints is the preparation vnto eternall life because they abide all in death whom Christ doth not gather vnto the father as we shall see againe in the sixteenth Chapter Therefore is it that Paule Ephe. 1. 10. teacheth that Christ was sent to the ende hee might gather together all things which are in heauen and earth VVherfore if
hope of the resurrection The promises were as yet dark Christ was not yet risen againe who is for iust causes called y e first fruits of those that rise againe 1. Cor. 15. 20. Therfore the faithfull had neede of suche helpes y t they might direct theÌ„ vnto christ who was yet absent Therfore the annointing of Christ was not superfluous theÌ„ seeing that he should shortly after be buried For he is annointed as if he should haue been laid in his graue The disciples knewe not thus much as yet and without doubt Mary was inforced at a sodaine to doe that through the direction of the spirite whereon she thought not before Christ applieth that vnto the hope of the resurrection which they did so much disalowe that the commoditie it selfe might reclaime them from wicked churlishnes But how soeuer Christ would haue the childhood of the old people to be gouerned with such exercises it were an absurd thing for vs to assay the like now neither coulde we doe it without doing iniurie to Christ who hath driuen away such shadowes by his comming Because his resurrection had not as yet fulfilled the figures of the lawe it was requisite that his buriall shoulde bee adorned with the externall rite the smell of his resurrection hath strength enough of it selfe now without nard and oyntments so that it quickeneth the whole worlde And let vs remember that in iudging concerning mens factes we must stand to Christ his iudgement alone before whose iudgement seat we must once stand 8 For yee haue the poore alwayes VVe must note that which I saide before that the extraordinarie fact of Marie is in this place distinguished from the common worship of Christe VVherefore they are Apes and not true followers who couet to worship Christ with pomp and sumptuous apparrell as if Christe did allow that because it was once done and not rather forbid it to be done afterward VVhereas he saith that he will not be alwayes with his Diciples it must bee referred vnto the manner of his presence wherewith carnall worship and costly honour can agree For in that he is present with vs by the grace and power of his spirit in that he dwelleth in vs in that he doth also feed vs with his flesh and blood this appertaineth nothing vnto bodily worship Therefore what pompe soeuer the Papists did inuent to worship Christ withall they did bestow it vpon him all in vaine seeing that hee doth openly refuse it VVhereas he saith that the poore shall be alwayes with vs although he toucheth therein the hypocrisie of the Iewes yet may we gather a profitable doctrine thence that is that the sacrifices whiche God alloweth and which smell sweete are those almes deedes wherewith the pouertie of the poore is holpen and that there is no other cost rightly bestowed in worshipping of God 9 A great companie of the Iewes knewe that hee was there and came not for Iesus his sake onely but that they myghte see Lazarus also whom hee raysed vppe from the dead 10 And the chiefe Priestes tooke counsell togeather to put Lazarus to death also 11 Because many of the Iewes did depart because of him and beleeued on Iesus 12 On the morrow a great multitude which came to the â—east wheÌ„ they had â—ard that Iesus came to Ierusalem 13 They tooke braunches of Palme trees and went out to meete him and cryed Hosanna blessed is he that commeth in the name of the Lord king of Israel 14 And when Iesus had founde a young Asse he sate thereon as it is written Feare nâ—t daughter of Syon because thy king commeth sitting vpon the colt of an Asse 9 Therefore the multitude knewe The nigher the time of Christes death did drawe the more requisite was it that his name should be praysed spoken of amongst all men to the ende this might be a preparation vnto more perfect faith after his death The EuaÌ„gelist meÌ„tioneth especially y t that fresh myracle of Lazarus who was raysed vp from death was most famous and because Christe did showe therein a singuler token of his diuinitie god would haue many to see the same VVhen as he saith that they came not for Iesus his sake only but also because of Lazarus hee meaneth not for Lazarus sake as if they gaue him this honor apart but that they might see a manifest token of Christ his power in Lazarus They tooke counsell togeather This was more then furious madnesse to goe about to kil him who as it did manifestly appeare was raised from death by God But this is the spirite of gyddinesse wherewith Satan pricketh forward the wicked so that they make no ende of their madnesse although God doe set the heauen the earth and the sea agaynst them For this so wicked a consultation is described for this cause that we may knowe that the enemies of Christ were brought vnto so great stubbornnesse not through errour or madnes but through furious wickednes so that they were not afraid eueÌ„ to make war against God himselfe and secondly that we may know that the power of God was nothing obscure in Lazarus his resurrection to extinguish the which vngodlines could inuent no other remedie but to make away an innocent man by cruell and detestable death But seeing that it is Satans whole drift to suppresse or at least darken the workes of God it is our dutie to be bent continually to meditate thereupon 12 The next day a great companie The other Euangelistes set downe this entrance of Christ more at large yet this our Euangelist comprehendeth the summe of all VVe must first of all note Christes purpose namely that he came to Ierusalem of his owne accorde that hee might offer himselfe to die for it was requisite that his death should bee voluntarie because the wrath of God conceiued against vs could be appeased by no other meanes saue only by the sacrifice of obedience For hee knew what successe he should haue Yet before he be crucified he wil be entertained and receiued of the people as a king with some solemne rite yea he declareth manifestly that he beginneth his kingdome by going to die Although his comming was celebrated by a great assembly of people yet is it vnknowen to his enemies vntill such time as he proued himself to be the true Messias by fulfilling the prophesies which we shall see in their place For he would omit nothing which might serue to the perfect confirmation of our faith A great multitude which came to the feast Therefore straungers were far more ready to do the dutie of godlines vnto the sonne of God then the citizens of Ierusalem who notwithstanding ought to haue been an example vnto others For they had the sacrifices dayly the temple was alwayes in their sight whiche thing ought to haue kindeled in their heartes the desire to seeke God there were the principall doctors of the Church there was the sanctuarie of Gods light Therefore theyr vnthankfulnes was too filthie
himselfe that hee may stay himsefe wholy vpon his fathers will VVe must note in this place siue degrees For the complaint possesseth the first place which breaketh out of his vnmeasurable sorrow secondly he perceiued that he had need of remedie and least he be ouerwhelmed with feare he asketh of himselfe what he shoulde doe thirdly hee getteth himself vnto his father and desireth him to deliuer him fourthly he calleth backe that petition which hee knewe was contrary to his calling and desireth to suffer whatsoeuer rather then he should not fulfill that function which was enioyned him by his father Lastly beeing content with the Glory of God alone he forgetteth all other thinges and setteth nothing by them But this seemeth to be vndecent for the sonne of God that a petition doth escape him vnaduisedly whiche hee must by and by call backe againe and renounce that hee may obey the father I confesse indeede that this is the foolishnes of the crosse wherewith proud men are offended wherat they do stumble But the more the Lorde of glory abased himselfe the more manifestly doeth his loue towarde vs appeare VVe must remember that which I said before that the humane affections from which Christe was not free were in him pure and free from sinne The reason is because they were framed and tempered to obey God Neither is any let but that Christe may feare death naturally and yet may desire to obey God namely according to diuers respects Hence proceedeth that correction But therefore am I come into this houre For howe soeuer hee feareth death of it selfe yet notwithstanding because he considereth to what ende he was sent and what the office of a redeemer doth require he offereth the feare which he had conceiued by the fealing of nature to be gouerned of his father or rather when he had tamed the â—ame being free and at libertie he addresseth himselfe to doe that which God had commanded him to doe If sobeit it was requisite that the affections of Christe whiche were free and pure from all vice shoulde be thus brought vnder that hee might obey his father how diligent must we be in this point seeing that there are as many enemies of God in vs as there slow affections froÌ„ our flesh Let this therfore be the meditatioÌ„ of the godly y t they do violence to themselues vntil they denie themselues VVe must also note that we must not only bridle those affections which are flat contrarie to the will of God but also those which do hinder the course of our calling although they be not otherwise wicked or corrupt To the ende this may the better appeare we must place the will of God in the first degree the sincere perfect will of man in the second such as was that whiche God gaue Adam such as was that which was in Christe in the last ours which is infected with sin The will of God is a rule wherunto all that must be subiect which is lower then it is Nowe the pure will of nature shall not rebell against God of it selfe yet shall man bee preuented with many hinderances although he be wholy framed to do that which is right vnlesse he bring vnder his affections so that they may obey god Therfore Christ had but one and a single combate so that he ceased to feare that which he feared naturally whenas he acknowledgeth that it doth please God that it should be otherwise But we haue a double combate because we must wrastle with the stubbornnes of our flesh Hereby it commeth to passe that euen the most valiant champions doe not get the vpper hand without a wound Father saue mee VVe must keepe this order so often as we are vexed with feare or tormented with sorrowe that our hearts do straightwaies lift vppe themselues vnto God for there is nothing worse or more hurtfull then to nourish that within which tormenteth vs as we see a great part of the world gnawe themselues with blinde torments and this is a iust punishment for slouthfulnesse in all those which arise not vppe vnto God that they feele no release and ease 28. Father glorifie thy name He sheweth by these wordes that he preferreth his fathers glory before all other things yea he setteth nothyng by his life in respecte thereof This is the true moderation of all our petitions if we doe in such sort desire Gods glory that all other things giue place thereunto For this recompence oughte to satisfie vs aboundantly that we beare and suffer those thinges with a quiet minde which are grieuous and troublesome vnto vs. And I haue glorified it These woordes import as much as if he had sayd I will finish that which I haue begun for doubtlesse God doeth not leaue the worke of his handes vnperfect as it is in the Psal. 138. 8. And because God his intent and purpose was to preuent the offence of the crosse he doeth not onely promise that the death of Christe shall be glorious but doeth also set out so many ornaments wherewith he had already adorned the same 24. That it thundered This is like to a monster that the multitude was astonied and became amased when as they sawe so manifest a myracle Some doe heare that with deafe eares as a confused noyse which God vttered plainly Other some were not so blockish yet doe they greatly diminish the maiestie of the voyce of God when as they faine that an Angell was the authour thereof But the same is also common at thys day For God speaketh plainly inough in the Gospell and the force and efficacie of the spirite doeth shewe it selfe there whiche ought to shake heauen and earth but this doctrine is as cold amongst many as if it did only proceede from a mortall man Vnto other some the word of God is balde and barbarous like vnto thunder Notwithstanding the question is whether that voyce sounded from heauen in vain or no. I answer that that which the Euangelist doeth heere ascribe vnto the multitude doeth only belong vnto a part thereof For there were some besides the Apostles which were not so sinister interpreters but the Euangelist hys meaning was briefly to note what is wont most commonly to happeÌ„ in the world to wit that wheÌ„ the more part hearing God speak plainelye and alowd it doth not heare 30. Not for my sake Had Christe no neede of confirmation or did the father care lesse for him then he did for vs But we must holde that maxima that like as Christ did put vpon him flesh for our sake so what good thinges soeuer he receiued of the father they were bestowed vppon him for our sake Againe this is also true that the voice came from heauen in respecte of the people For doubtelesse hee hymselfe hadde no neede of anye externall myracle Furthermore heere is a certeine secrete kynd of exprobration that the Iewes are deaffe like stones when as they heare the voice of God For seeing that God
riches dignitie haue pride almost alwaies to keepe thē company VVherefore it is a hard matter for those menne to be tamed with willing humility who beinge puft vppe with arrogancye doe scarse acknowledge themselues to be men Therefore what man soeuer is excellent in the word let him if he be wise not trust too much to his greatnes least it be to him an hinderaunce VVhereas hee saieth that they were many you must not so take it as if they were either the more parte or the halfe for being compared vnto others whereof there was a great multitude they were but a few but the same were many if they were cōsidered in themselues Because of the Pharisees Hee seemeth to speake vnproperly when as he separateth faith from confession For with the hearte man beeleeueth vnto righteousnes with the mouth confession is made vnto saluation neither can it be but that faith being once kindled in the heart she must put forth her flame I aunswere that in this place is declared how weake their faith was who were so lukewarm or rather cold To be briefe Iohn meaneth that they embraced the doctrine of Christ because they knew it did proceede from GOD but yet there was no liuely fayeth in them and such a faith as was endowed with that power which was requisite because Christ giueth not vnto those that be his the spirit of feare but of constancy that they may be bold freely and without feare to confesse that which they haue learned of him Although I doe not think that these were altogether dumbe yet because their confession was not free enough the Euangelist in my iudgement doth flatly denye that they made confession of their faith For that was a lawfull profession openly to giue their names vnto Christ. VVherefore let no man flatter himselfe who couereth and cloaketh his faith in any point least he incurre the hatred of men For how much soeuer they hate the name of Christe yet that feare is not to bee excused which compelleth vs to turne aside euen but a litle from the confessing thereof Note also that there is lesse strength and constancy in the rulers because ambition doth reigne in them for the most parte then which there is nothing more seruile And that I may be briefe earthly honours do as it were bind men with golden fetters so that they cannot doe their duety freely Therefore those that be base and of low estate must be therewith so much the rather contented because they are free from manye at least the worste snares Neuerthelesse great and noble men must striue with their estate least it be vnto them an hinderance and keepe them backe from submitting themselues vnto Christ. Iohn saieth that they were afrayde of the Pharisees not that it was lawful for any man to call himselfe the Disciple of Christ for the other Priests and Scribes but beecause there was a more outragious kynd of crueltye in these menne coloured with zeale Zeale to defend relygion is an excellent vertue but when as there lyeth hypocrisie vnder it there canne bee no worse plague VVherefore wee must the more instantly desire the Lord to gouerne vs with the certeine and sure rule of his spirit Least they should be cast out of the Synagogue Beeholde what was the thing that hindered them to witte the feare of infamy because they shuld haue beene cast out of the Synagogue Furthermore heereby appeareth howe great the frowardnes of men is which doth not onely corrupt the beste ordinaunces of God but turneth them into deadly tyranny Excōmunication ought to haue beene a string and sinow for holy discipline that they might haue a punishment in readines if any manne did despise the Church But it was brought to that passe that whosoeuer did confesse that he was Christes he was banyshed from the company of the faithfull Likeas the Pope dooth at this daye falselye pretende the lawe of excommunication that he may practise the lyke tyrannie he dooth not only with blind madnesse thunder and cast out his lightenings agaynst all the godly but dooth also endeuoure to throwe downe Christ out of his heauenlye seate And yet is he not ashamed impudently to pretende the tytle of the holy iurisdiction wherewith Christ didde adorne hys Church 43. For they loued The Euangelist doth in plaine words set downe that these men became not superstitious but did onely auoide reproach amongst men For if ambitiō was of more force amongst them then the feare of God it followeth that they were set free from the vaine feare of cōsciēce Now let the readers mark of what great ignominy their fearfulnes is condemned with God who dissemble and cloake their fayth amongst men for feare of enuy VVhat is more preposterous yea what is more beastly then to preferre the vaine praises of men before the iudgemente of God And yet he pronounceth that they are all possessed with suche madnesse who auoide the enuy of menne when as the pure faith must be confessed that for good causes for when as the Apostle He. 11. 27. doth commend the inuincible constancy of Moses he saieth that he waxed hardye as if he had seene him that was inuisible In whiche woordes hee giueth vs to vnderstand that when as any man hath fastened his eyes vppon God his heart shall be strong and more hard then the Adamant Therefore hence commeth that softnesse which maketh vs fall awaye vnto vnfaithful disimulation because al our senses waxe dull in beholding the world For the sincere beholding of God should by and by put away al the smokes of honour and riches Let them now go shake theyr eares who thinke that the wicked denying of Christ is but a lighte and veniall sinne seeing that the spirit pronounceth on the contrary that this is a more filthy monster then if the heauen and earth shuld go together To loue the glory of men doth signifie in this place to be desirous to be esteemed of amongst men Therefore the Euangeliste meaneth that those men were so addicted vnto the woorlde that they hadde rather please menne then God Moreouer whylest that the Euangelist accuseth the denyers of Christ of this crime hee dooth also declare that excommunication was litle sette by because the high Priestes did abuse it contrarye to equitie and ryghte VVherefore lette vs knowe that all is but a vaine terrifyinge what cursinges and excommunications soeuer the Pope dooth thunder out againste vs when as wee knowe assuredly that hee goeth aboute nothinge else saue onelye to leade vs away from Christ. 44. And Iesus cryed This sentence tendeth to this ende that Christe may encourage his vnto the iust and vnbowable constancy of saith yet there is contained herein a reprehension whereby he meant to correcte that wicked feare The crying serueth to make this more vehemēt because it is not a doctrine onely but an exhortation also to prick them forward The sum is this that the faith in Christ doth not leane vnto any mortal man
his heauenly glory and in light which no man can attaine vnto it vanisheth away and also the flesh doth of his owne accord put into our heads a thousand immaginations which may turne vs away from beholding GOD aright Therefore Christ setteth himselfe before vs as a marke whereunto if our faith bee directed it shall finde a place in readinesse where it may rest For hee is the true Immanuel who so soone as he is sought by faith he answereth vs within This is one of the principall points of our faith that it must be directed vnto Christ alone least it wander here there that it must be staide in him least it faint in temptations And this is the true tryall of faith when as we doe neuer suffer our selues to be pulled away from Christ and the promises made in him VVhen as the popish diuines do dispute coÌ„cerning the obiect of faith or rather do bable they doe only make mention of God they haue no respect vnto Christe Those that gather wisdome out of their inuentions they must needes quaile at euery small blast Prowd men are ashamed of Christ his humilitie therefore they flie vnto the vncomprehensible power of GOD. But there shall neuer any faith come into heauen saue that which submitteth it selfe vnto Christe who appeareth to looke vnto to be an humble God neither shall faith euer bee strong vnlesse it seeke some stay in Christe his weakenesse 2 In my fathers house Because Christ his absence did cause the Disciples to sorrowe hee testifieth that he goeth not away for this cause that he may remaine separated from them because they haue a place also in the kingdome of heauen For it was requisite that this suspition shoulde betaken away that Christ did ascende vnto the father that hee myght leaue his behinde him vpon earth and not care any more for them This place was falsly wrested vnto another sense as if Christ did teach that there are distinct degrees of honour in the kingdome of heauen For he saith that there are many mansions not diuers or vnlike but suche as are sufficient for many as if he did say that there is roome there not only for himselfe but also for all his Disciples If not I had told you The interpreters doe vary heere For some doe reade it all in one text thus If there were not mansions prepared for you alreadie I would haue tolde you that I goe before to prepare them for you But I am rather of their minde who distinguish it thus If the heauenly glory were prepared for me alone I woulde not deceiue you therefore I woulde haue tolde you that there is a place prepared for none but only for mee with the father But it is otherwise for I go before you to prepare a place for you In my iudgement the text requireth that wee should reade it thus for it followeth immediately after And if I shall goe away and prepare you a place In which wordes Christe giueth vs to vnderstande that this is the ende of his departure to prepare a place for his The summe is that the sonâ—â— of God did ascende into heauen not for himselfe alone that hee may dwell there apart but rather that it may bee a common inheritaunce for all the godly and that by this meanes the head may be ioyned with the members Yet here ariseth a question in what estate the fathers were after their death before Christ ascended into heauen for they gather commonly that the faithfull soules were included in the Limbe because Christ saith that there shall a place be prepared by his ascending into heauen But we may easily answere that he saith that he will prepare this place against the day of the resurrection For mankinde is banished from the kingdome of God naturally but the sonne who is the only heyre of heauen hath taken possession in our name that we may haue accesse thereunto through him For we possesse heauen alreadie in his person through hope as Paul teacheth Ephe 1. 3. yet shall we not inioy so great a good thing vntill the same Christe appeare againe in heauen Therefore the estate of the fathers after death is not distinguished from ours in this place because Christ hath prepard a place both for them and vs into which he shall receiue vs all at the last day The faithful soules did looke vnto the promised redemption as vnto glasses before the reconciliation was finished and they enioy blessed rest now vntill the redemption be fulfilled 3 And if I shall goe away The coniunction conditionall must bee resolued in to the aduerbe of time as if he had saide after that shall goe hence I will returne to you againe This returne must not be vnderstood of the holy Ghost as if Christe did shew himselfe to the disciples againe in the holy Ghost That is true in deede that Christe dwelleth with vs and in vs by the holy spirite but he speaketh in this place of the last day of iudgement wherein he shall come at length to gather his togeather And truly he prepareth a place for vs dayly if we respect the whole body of the Church VVhereupon it followeth that the day of our entring into heauen is not yet come 4 And whither I goe Because we haue neede of no small strength that wee may patiently suffer our selues to bee so long separated from Christ there is another confirmation added that the Disciples do know that his death is no destruction but a passage vnto the father and secondly that they know the way wherin they may follow him that they may come vnto the societie of the same glory VVee must diligently note both members that we behold Christ with the eyes of faith in the heauenly glory and blessed immortalitie and secondly that wee know that hee is the first fruites of our life and that he hath set open the way before vs which was stopt before time 5 Thomas saith vnto him Although Thomas his answere seemeth to disagree with Christ his saying at the first blush yet was hee not determined any whit to discredite his master Yet the question is howe hee denieth y t which Christ affirmed I answere that there is somtimes in the saints confused knowledges because they knowe not the manner and reason of a thing that is certaine and laid open before them So the calling of the Gentiles was foretolde by the Prophetes according to the true sense of faith and yet Paul doth testifie Ephe. 3. 5. that it was vnto them an hidden mysterie Therefore forasmuch as the Apostles beleeued that Christe did flit vnto the father and yet did not knowe how he should obtaine the kingdome Thomas obiecteth for good causes that they knewe not whither he went Hee gathereth thence that the way is more obscure for before wee enter into any course we must knowe whither to goe 6 I am the way Althogh Christ answereth not directly vnto the question whiche was asked him yet he omitteth nothing which
speculations that they may seek God This foolish desire ariseth of the contempt of Christ his humilitie which is a very vnmeete thinge seeing that hee representeth the infinite goodnes of his father in this poynt 10. That I am in the father I referre these wordes not vnto the diuine essence of Christ but vnto the manner of reuelation For Christ as touching his secrete godhead is no more known vnto vs then the father but he is said to be the expresse image because God did reueale himself wholye in him for asmuch as his infinite goodnes wisdome and power doe perfectly appeare there And yet questionlesse the old writers doe not amisse when as they fet a testimony hence to defend Christ his diuinitie with all But because Christ doth not simply dispute whoe hee is in him selfe but whom and what maner a one we ought to acknowledge him to be it is rather a title of his power then of his essence Therefore the father is said to be in the sonne because the full diuinitie dwelleth in him and sheweth forth his power againe Christ is sayde to bee in the father beecause hee sheweth by his diuine power that hee is one with him The wordes which I speak Hee proueth by the effect that we must seeke God no where else saue onely in him for he affirmeth that his doctrine is a manifest and euident testimony of Gods presence for asmuch as it is heauenly and diuine indeede If any manne obiecte on the contrary that all the Prophetes are to be accounted the sonnes of God because they spake diuinely by the inspiration of the spirit and had God for the authour of their doctrine wee may easily aunswere that wee must marke what the doctrine containeth For the Prophetes doe sende theyr Disciples vnto some other but Christe retaineth them in himselfe VVee must also note that which the Apostle teacheth in the firste Chapter to the Hebrewes that God speaketh now from heauen by the mouth of his Sonne who spake as it were vppon the earth by Moses I speak not saith hee of my selfe that is as a manne onely or after the manner of menne beecause â—when as the Father sheweth foorth the power of hys spyrite in his doctrine hee wyll haue vs to acknowledge hys power in him VVhen he saith that the Father dooth the workes this must not bee restrayned vnto the myracles for hee proceedeth rather in the former senteÌ„ce that the maiestie of God doth shew it selfe in his doctrine As if he shuld say that this was a work of God in deede whereby we may know assuredly that God did abide in him Therefore by the works I vnderstande the token of Gods power 11. Beeleeue mee that I am Hee requireth firste at the disciples handes that they beleeue his testimonie whilest that he affirmeth that hee is the Sonne of God And beecause they were hitherto too slowe hee touchcheth their sluggishnes by the way If saieth hee you doe not beeleeue myne affirmation and you make so small account of mee that you doe not thinke my woordes worthye to bee beleeued at leaste beholde that power whiche is a visible image of Gods presence That is a verye absurde thinge not to depende whollye vppon Christes mouth seeinge that al that ought to be imbraced without any doubting whatsoeuer he hath shewed euen in one woorde But Christ chideth his disciples in this place because they profited so litle when as they were so often tolde of one thing He teacheth not what is the nature of faith but he telleth theÌ„ that he hath that which is sufficieÌ„t euen to reproue the wicked and vnbeleeuers In that he beateth in this againe I in the father and the father in me it is not superfluous For we haue too good tryall of this howe our nature dooth pricke vs forward vnto vaine curiositie For when as we are gone without Christ we shall onely haue Idolles which we our selues haue forged but there is nothing in Christ but that which is diuine and which may retaine vs in God 12. Verely verely I say vnto you VVhatsoeuer he hath told the disciples of him selfe as concerning their beholding it was temporall Therefore the coÌ„solation had not beene perfect vnlesse this member had beene added especially seeing that our memory is so fraile in calling to minde Gods benefites In which thing we haue no neede of any straunge examples For when as God hath bestowed vpon vs al maner of good thinges we will thinke that he liueth no longer if he rest but one fortnight For this cause Christ maketh mention not onely of his present power which the Apostles saw with their eyes but hee promiseth that they shal continuallye feele the same afterward And truly his diuinitie was declared not only so long as he was conuersant vpon the earth but after that he departed vnto the father the faithfull did trye sufficiente testimonies and tokens thereof But either our blockishnesse or els our malytiousnes dooth hinder vs that we doe neither consider God in his works nor Christ in the workes of God Notwithstanding this troubleth many in that the Apostle saieth that they shal doe greater workes then he hath done I omitte other answeres which vse to be made to this being content with this alone We must first marke what Christ meaneth to witte that that power whereby he proueth that he is the sonne of God is so farre from being tied vnto the presence of his body that it shall be sette forth by more and greater experiments when he is absent There followed a wonderfull conuersion of the worlde immediately after Christe his ascention wherein Christ his diuinitie did shew it selfe more mightely then when hee was conuersaunt amongst men So that we see that the approbatioÌ„ of Christ his diuinitie was not included in his persoÌ„ but that it was spread abroad throughout the whole body of the Church But this dooing wherof he maketh mention is neither proper to the Apostles onelye nor common to euery one of the godly but it appertaineth vnto the whol body of the Church Because I goe vnto the father The reason why the disciples shal do greatter things then Christ himself is because when he hath taken possession of his kingdome he shal shew his power from heauen more fully wherby it appeareth that there is no whytte of hys glorye deminished beecause the Apostles wrought more excellentlye after his departure whoe were onely his instrumentes Yea by this meanes it appeareth that hee sitteth at the ryght hande of the Father that euery knee maye bowe before him And he himselfe affirmeth shortly after that hee will bee the authour of all those miracles which shal be wrought by the hands of the apostles 13. And what ye shal aske But the question is whether he were not the mediatour euen then or no in whose name the father was to be intreated I answere that he executed the office of a mediatour more euideÌ„tly after that he entred into the heaueÌ„ly sanctuary as we
his doctrine which mounteth aboue the heauen and earth VVhen as hee saieth that his woorde is not his hee applieth himselfe vnto the Disciples as if hee should say that it is not of manne beecause hee delyuereth that faythfully which is enioyned him of his father Neuerthelesse wee knowe that in asmuche as hee is the eternall wisdome of GOD hee is the onelye fountaine of all doctrine and that all the Prophetes spake by hys spirite whiche were from the beegynning 25. Those things haue I spoken vnto you whilst I am with you 26. But the comforter the holye spirite whome my Father shall sende in my name hee shall teache you all thinges and shall tell you all thinges whiche I haue tolde you 27. Peace I leaue with you my peace I giue vnto you not as the worlde giueth giue I it vnto you Let not your heart be troubled nor feare 28. You haue heard what I haue said vnto you I go and I come vnto you if you did loue me verely you would reioyce because I haue said I go vnto the father because the father is greater then I. 25. These thinges haue I spoken Hee addeth this for this cause that they maye not bee discouraged although they haue not profited in the faith as they oughte For hee didde then spreade abroade the seede of doctrine whiche laye hydde for a tyme in the Disciples Therefore he exhorteth them to hope well vntill that doctrine bring forth fruit which maye seeme to bee vnprofitable nowe In summe hee testifieth that they hadde plentifull matter of comforte in the doctrine which they had hearde And if so beit it appeare not vnto them by and by hee byddeth them bee of good courage vntyll the spirite which is the inwarde mayster doe speake the selfe same thing in their heartes This admonition is verye profitable for vs all Vnlesse wee doe by and by vnderstande whatsoeuer Christe teacheth there commeth vppon vs loathsomenesse and it irketh vs to bestowe labour in vaine in thinges which are obscure But we must bring ready docilytie or easines to be taught wee muste giue eare and retaine attentiuenes if we will profitte as wee oughte in the schole of GOD. And aboue all thinges wee haue neede of patience vntyll the spirite doe reueale that whiche wee seemed to haue hearde and reade oftentymes in vaine VVherefore lette not the desire to learne quailâ— in vs neither fall into dispaire when as we doe not by and by vnderstande Christe his meaninge when he speaketh Lette vs know that this is spoken to vs all the spirite shall tell you at length those thinges which I haue spoken Isaias 29. 11. denounceth this punishment vnto the vnbeleeuers that the woord of GOD is vnto them as a closed booke but the Lorde dooth also oftentimes humble those that bee his by this meanes Therefore wee must waite paciently and meekely for the time of the reuelation neither must we refuse the worde therefore And seeing that Christ dooth testifie that this office is proper to the holy Ghost to teach the Apostles that which they had alreadye learned out of his mouth it followeth that the outward preaching is in vaine and nothing worth vnlesse the teaching of the spirit be added thereunto Therefore GOD hath a double manner of teaching for hee soundeth in our eares out of the mouth of manne and he speaketh vnto vs within by his spirite and he dooth that sometimes in one moment sometimes at diuerse times as seemeth best to him Marke what those all thinges be which he promyseth the spirit shall teache Hee shall tell you or hee shall bring into your memory all thinges whatsoeuer I haue tolde you VVhereuppon it followeth that hee shall not forge any newe reuelations VVee may refute with this one woorde what inuentions soeuer Sathan hath broughte into the Church from the beeginning vnder colour of the spirite Mahomet and the Pope haue a common principle of religion that the perfection of doctrine is not contained in the scripture but that there is a certeine higher thing reuealed by the spirit Out of the same sinke haue the Anabaptistes and Libertines drawne theyr dotinges in our time But that is a seducing spirite not the spirite of Christe whiche bryngeth in anye inuention whiche agreeth not with the Gospell For CHRIST promyseth a spyrâ—te whiche shall confirme the doctrine of the Gospell as a subscriber I haue declared beefore what it is to sende the spirite in the fathers name 27. Peace I leaue with you By this word peace he meaneth the prosperous successe which menne are woont to wish one to another when as they meete togeather or one parteth from another For this word peace importeth thus much in the Hebrew tongue Therefore he alludeth vnto the coÌ„mon custome of his countrey as if he shuld say I leaue you my farewel But he addeth immediately after that this peace is of far more valewe then it is vsually amongst menne who haue peace in their mouth for the most parte onely for the cold ceremonies sake or if they do wish it vnto any manne in good earnest yet canne they not giue it in deede But Christ telleth them that this peace is not placed in the bare vaine wish but is ioyned with the effect The summe is this that hee departeth in body but his peace continueth with his disciples that is that they shall be alwayes blessed through his blessing Let not your heart be troubled He correcteth their feare againe which the disciples had conceiued by his departure He saieth that they hadde no cause to feare beecause they doe onelye wante his corporall presence and doe enioye his true presence by the spirite Lette vs also learne to be contente with this manner of presence neyther let vs pamper the flesh which doth alwayes tie God vnto the externall inuentions thereof 28. If yee did loue me VVithout doubt the Disciples loued Christ yet otherwise then they ought For there was some carnal thing mixed with it so that they could not suffer him to bee taken away from them But and if they had loued him spiritually there coulde nothing haue pleased them better then this that he should returne vnto the father Beecause the father is greater thâ—n I. This place was diuersly wrested The Arrians to the ende they might proue that Christ was a secondary God did obiect that he was lesser then the father the fathers which held and maintayned the trueth to the end they might cutte off all occasion of such a cauill did say that this ought to bee referred vnto his humane nature But as the Arrians did wickedly abuse this testimonie so the answere of the fathers was neither right neither yet agreeable For there is no mention made in this place either of the humane nature of Christe ne yet of hys eternall diuinitie but according to the capacitie of our infirmitie he maketh himselfe the meane betweene vs and God And truely because wee are not able to attaine vnto the highnes
haue appointed you to goe and bring fruit and that your fruit may remain that whatsoeuer ye shall ask of the father in my name he may giue it you 17 These things I commaund you that yee loue one another 18 If the world hate you yee knew that it hated me former then you 19 If ye were of the world the world would loue his owne bâ—t because yee are not of the world but I haue chosen you out of the world therfore the world hateth you 20 Remember the words which I told you the seruant is not greater then his master if they haue persecuted me they wil persecute you also if they haue kept my worde they will keepe yours also 21 But they will do all these things vnto you for my name because they haue not knowen him that sent me 16 You haue not chosen mee He doth yet more plainly declare that they must thanke his grace and not their own deseruing that they were chosen extolled vnto so great honor For whenas hee denyeth that they chose him these wordes import as much as if he should say that whatsoeuer they haue they haue not gotten it by their owne art industrie They feigne coÌ„monly a mutual concourse of Gods grace mans will But this opposition I haue chosen you and am not chosen of you doth attribute all that wholy to Christe whiche they are wont to diuide betweene him and man as if it had beene said that man is not moued of his owne accord to seeke Christ vntill he be sought Hee speaketh not in this place of the common election of the godly whereby they are adopted to be y e children of god but of the particuler election wherby he ordayned the Disciples to preach the Gospell But if the Apostles were chosen freely and for no merite of theirs vnto that function wee must needes thinke that the election is farre more free whereby we are made heires of eternall life being the children of wrath and an accursed seed Moreouer Christ doth so commend in this place the grace wherby they were chosen to be Apostles that he ioineth y â— former grace wherby they were ingrafted into the body of the Church with it Yea he comprehendeth generally in these words what dignitie soeuer he had bestowed vpon them Neuerthelesse I graunt that he intreateth manifestly of the Apostleship For his intent is to pricke forward the disciples to doe their dutie stoutly He taketh the matter of his exhortation from the free fauour which he vouchsafed to shewe vnto them For the more we are bound to the Lord the more feruent ought we to be to doe those duties which he requireth at our handes otherwise we cannot auoide the crime of filthie vnthankfulnesse VVhereby it appeareth that there is nothing which ought more to enflame vs to studie to liue well godlily then when as we confesse that we haue receiued all that which wee haue at Gods handes and that we haue nothing of our owne that as well the beginning of our saluation as all the parâ—es which follow therupon doe flow from his free mercy Furthermore it appeareth plainly thereby how true that sentence is that Christ chose those to be Apostles which might seeme to be most vnfit of all men Although hee woulde haue a perpetuall monument of his grace to bee extant in their person For as Paule saith 2. Cor. chap 2. 16 who is he that shall be found meet to goe on this embassage wherein God doth reconcile mankinde vnto himselfe Yea what is mortall man that he should represent Gods own person Therefore it is Christ alone that maketh vs meete by his election Therefore Paule fetteth his Apostleship from grace Rom. 1. 5. and againe to the Galâ—thians 1. 15. he saith that he was separated from his mothers wombe Yea forasmuch as we are all vnprofitable seruauntes euen those that seeme to be the most excellent of all shall not bee sit for the least calling vntill they be elected Neuerthelesse the higher the degree of honour is whereunto euery man is extolled let him remember that hee is the more bound vnto God I haue apointed you The election is hidden vntill it be reuealed indeed when as the man is called vnto his office whereunto he was appointed As Paul in that place which I cited of late after that he hath said that he was separated from his mothers wombe he addeth afterward that hee was created an Apostle when as God thought good it should be so So the Lord himselfe doth testifie that Ieremie Ier. 1. 5. was knowen of him before he was in his mothers wombe whom notwithstanding hee calleth in his time vnto the office of a Prophet yet it may be that some man may come rightly framed vnto the office of teaching yea this is an ordinarie thing in the Church that no manne bee called saue he that is furnished with necessarie giftes In that Christ maketh himselfe the authour of both it is no maruell forasmuch as the father worketh only by him and he worketh with the father Therfore aswel the election as the ordaining is common to them both That you may goe Nowe doth he declare to what end he made mention of his grace to the ende he might make them goe more merily and willingly about theyr worke The dignitie of the Apostleship was not idle but they were to striue with great straites Therefore Christ pricketh them forwarde that they may not flie from labours griefes dangers This argument is taken from the end Secondly Christ reasoneth from the effect when as he saith And that yee may bring fruite For it cannot almost bee that any man shoulde apply his worke earnestly and sâ—outly vnlesse he hope that his labour will bee fruitfull Therefore Christ saith that their endeuours shall not bee in vaine so they be readie to obey Neither doth he only prescribe vnto the Apostles in this place what their calling requireth but he promiseth them happie successe least they faint and waxe cold It can scarse be expressed what great force this comfort hath against so many tentations whiche doe dayly inuade Christes ministers Therefore so often as wee thinke that our labour is lost let vs remember this that Christe shall at length bring to passe that that shall not bee in vaine which wee goe about For the promise taketh place most of all then when there appeareth no fruite At this day craftie mates and those that seeme to the worlde to bee wise doe mocke and floute our endeuours as vaine and rashe because we endeuour in vaine to ioyne heauen and earth togeather for in the meane season we reape not that fruite which we desire But forasmuch as Christ hath promised on the other side that the reward of our labor shall follow at length which lyeth hid for a time let vs labour diligently in the middest of the mockage of the world in doing our dutie Now here may a question be asked why Christ saith that this fruite
litle while and yee shall see me And that I goe to the father 18. Therefore they saide what is this that he saieth A litle while we wâ—te not what he saith 19. Therefore Iesus knew that they would aske him and he said vnto them you enquire of this amongst your selues which I said a litle while and ye see me not and againe a litle while and ye shal see me 20. Verely verely I say vnto you that ye shal weepe and mourne but the world shal reioyce and ye shal be sorowful but your sorow shal be turned into ioy 16. A litle while and ye see me not Christ foretold the disciples ofteÌ„times of his departure partely that they might endure the same with a more valiant courage partely that they might more earnestly desire the grace of the spirite whereof they were not very much desirous so long as they had Christ present with them in body Let vs take heede therefore that we read not that lothsomly which Christ beateth in not in vaine First of al he telleth them that he shal be taken from them shortly to the ende that being depriued of the sight of him wherein they onely rested they may not yet cease to be of a good courage Secondly he promiseth them the ayde of his absence yea he promiseth that he shal be restored agayne shortly after that he shal be taken away but after an other sort to witte by the presence of the holy Ghost Although othersome do expound this second member otherwise yee shall see me when I shal rise againe from death but only for a short time because I shal be receiued into heauen by and by But as it seemeth to mee the woordes will not beare that seÌ„se A litle and ye shal see me Yea rather he doth lighten and mittigate the sorrow of his absence with this consolation that it shal not be long and so he commendeth the grace of the spirite whereby he wil be present with them continually as if he shuld promise that he wil returne shortly after and that they shall not be depriued of the sighte of him any long tyme. Neyther ought that to be accounted an absurd thing in that he saith he is seene whilest he dwelleth in the disciples by the spirit for although he be not seene with the bodily eyes yet his presence is known by the certeine experiment of faith That is true which Paule saieth 2. Cor. 5. 6. that the faythfull are absent from God so long as they are conuersante vppon earth because they walke by faith and not by sight but it is as true that they may worthily boast in the meane season that they haue Christ abyding in them by fayth that they â—leaue vnto him as the members to the head that they possesse heauen with him by hope Therefore the grace of the spirite is a glasse wherein Christ wyl be beholden according to that of Paule in the same place 16. Althoughe wee haue knowne Christ according to the flesh yet doe we know him no more If any manne be in Christ let him be a new creature Because I goe to the father Some doe expound it that the disciples shuld see Christ no more because he shuld bee in heauen and they vpon earth I doe rather referre it vnto the second member yee shall see me shortlye because my death is not destruction which may separate mee from you but a passage into heauenly glory whence my diuine power shall come euen vnto you Therefore hee meant in my iudgement to teach in what estate hee should stand after death that they might be contente with his spirituall presence and that they might not thinke that they were anye whitte the worse for this that he liued no longer with them as a mortall man 19. Iesus knew Although the Lord doth seeme sometimes to speak to deaffe men yet doth he at length so prouide for the rudenes of his than his doctrine is not vnprofitable And it standeth vs vpon to doe our endeuour that neither pride nor slouthfulnes may be added vnto slowenes but let vs rather shew our selues to be humble desirous to learne 20. Yee shal weepe and mourne Hee sheweth for what cause he foretolde that his departure was at hand and did also adde a promise concerning his speedy returne to witte that they might the better know how necessary the ayde of the spirit was There is prepared for you saieth hee an hard and sore temptation for so soone as I shal be taken away by death the world shal triumph You shall be in great heauines the worlde shall account it selfe blessed and you miserable Therefore I thought good to furnish you with necessary weapons vnto this fight And he speaketh of the time which should be betweene his death and the sending of the spirite because their faith laid then as it were oppressed and hidden Your sorrow shal be turned into ioy Hee meaneth that ioy wherewith they were endued when they hadde receiued the holy Ghoste not that they were free afterward from sorrow but because al their sorrow and heauines which they should suffer was swallowed vp with the spiritual ioy VVe know that the Apostles were enuied were slaundered had manye causes of mourning so long as they liued but when as they were renued by the spirite they put off the feeling of the former infirmitie that they might with heroâ—call loftines easily treade vnder foote what euilles soeuer were brought vppon them Therefore the presente infirmitie is conferred in this place with the power of the spirite wherewith they should be endowed shortly For being almost ouerwhelmed for a time they did afterward not only fight ioyfully but they did also triumphe gloriously in the middest of the battels Althogh we must also note that he doth not only meane the meane season betweene Christ his resurrection and the death of the Apostles but that which followed afterward also as if Christ should say ye shal lye as it were prostrate for a time but when as the spirite shal set you vppe there shall new ioy begin which shal be augmented coÌ„tinually vntil ye reioyce perfectly being receiued into the heauenly glory 21. A woman when she bringeth forth hath sorow because her hâ—ure is come but wheÌ„ she hath brought forth a sonne she remembreth the afflictions no more for ioy that a man is borne into the world 22. And ye haue sorow therfore but I wil see you againe and your heart shal reioice and no man shal take your ioy from you 23. And in that houre ye shal not aske me any thing verely verely I say vnto you that whatsoeuer ye shal aske the father in my name he shall giue it you 24. Hitherto haue ye asked nothing in my name aske and yee shal receiue that your ioy may be full 21. A woman when she bringeth forth Hee confirmeth the sentence next going before with a similitude yea he expresseth his meaning more plainlye to witte that their heauy hearts shal
glorifie thou mee father with thy selfe with the glory which I had with thee before the worlde was 1 These thinges spake Iesus After that the Lorde had made an ende of preaching vnto his Disciples concerning the bearing of the crosse he set before them comfortes whereunto they might leane and so persist VVhen hee promised them the comming of the spirite hee put them in better hope and hee intreated of the glory excellencie of his kingdome Nowe he turneth himselfe vnto prayer and that for good causes for doctrine waxeth colde vnlesse it be made effectuall by God Therefore he giueth an example to all teachers that they doe not onely take paine in lowing the seed of the woorde but that they intermingle prayers that they craue Gods helpe that his blessing may make their labour fruitefull In summe this prayer of Christe was as it were a sealing vp of the former doctrine both that it might bee sure in it selfe and also that the Disciples might the more stedfastly beleeue it In that Iohn saith that Christ prayed lifting vp his eyes toward heauen that was no small signe of zeale and feruentnesse For Christe testified in deede by this gesture that he was rather in heauen by the affection of his minde then in earth that he might talke familiarly with God He looked vp toward heauen not because God is shut vp there who doeth also fill the earth but because his maiestie appeareth there chiefly and secondly because the beholding of heauen doth admonish vs that the power of God doth farre surpasse all creatures To the same purpose serueth the lifting vp of his handes when as he prayed for seeing that men are slacke and slowe by nature and their earthly nature doth bend them downewarde they haue neede to be stirred vp thus yea they haue neede of chariots to carry them vp vnto God But and if we couer to imitate Christ truly we must take heâ—d that our ceremonies expresse no more then is in the minde but let the inward affection mooue both handes feete tongue and whatsoeuer we haue VVheras the Publicane Luke 18. 13. did rightly pray vnto God casting down his eyes it is not contrary to this sentence For although beeing confounded with his sinnes he did cast downe himselfe yet did not that humilitie hinder him but that he craued pardon with boldnesse It was meete for Christe to pray after another sort who had nothing whereof he needed to bee ashamed Againe it is certaine that Dauid himselfe prayed sometimes after one sort sometimes after another as the matter required Father the houre is come Christ desireth to haue his kindome made famous that he may on the otherside set foorth the glorye of his father Hee saith that the houre is come because although hee was declared by myracles and all kinde of power to be the sonne of God yet his spiritual kingdome was yet obscure which shined out shortly after If any man obiect that there was nothing lesse glorious then Christ his death which wat then at hand I answere that there appeareth vnto vs great renowne in that death which is hid from the wicked because we know that the world was reconciled vnto God there when our sinnes were purged that the curse was taken away that Satan was ouercome And to this end tendeth Christ his petition that his death may bring foorth fruite by the power of the heauenly spirite such as was decreed by the eternall counsell of God For he saith that the houre is come not that which is appointed by mans will but which God had ordeined And yet this prayer is not superfluous because Christ doth so depende vpon the will of God that yet notwithstanding he knew that hee ought to desire that which he promised should surely come to passe God will do whatsoeuer he hath determined not only when the whole world sleepeth but also when it gainstandeth him yet neuerthelesse it is our dutie to ask of him whatsoeuer he hath promised because this is the vse of promises that they stirre vs vp to pray That thy sonne may be glorified He giueth vs to vnderstand that there is a mutuall illustration of his glory and his fathers for to what end doth Christ appeare saue only that he may leade vs vnto the father VVherupon it followeth that what honour soeuer is giuen vnto Christe it is so farre from diminishing the fathers honour that it doth more establish it VVe must alwayes remember what person Christe beareth in this place for we must consider his diuinitie alone because he speaketh in as much as he was God reuealed in the flesh and according to the office of a mediatour 2 As thou hast giuen him Hee proueth againe that he asked nothing saue that which was agreeable to the will of the father likeas this is a perpetuall rule of prayer to aske no more then that which God woulde giue of his owne accord because there is nothing more preposterous then to vtter before him whatsoeuer we list Power of all fleshe â—e meaneth the rule gouernment which was giuen Christ when the father made him king and head but we must note the ende to wit that he may giue life to all his Therefore Christe tooke vpon him the rule and gouernment not so much for his owne sake as for our saluations sake Therefore it is meete that we submit our selues vnto Christ willingly not only that wee may obey God but because there is nothing more amiable then this subiection seeing that it is vnto vs the cause of eternal life Christ saith not that he is made the gouernour of all the whole world to the end he may giue life vnto all men in generall but he restraineth this grace vnto those who are giuen him And how are they giuen him For the father hath also put the reprobates vnder him I answere that the elect only are of his peculiar flock which he hath taken to keepe as a shepheard Therefore the kingdome of Christ is extended indeed vnto all men but it is wholesome onely to the elect who with willing obedience doe followe the voyce of their Pastour For hee compelleth the other to obey him whether they wil or no vntill he doe at length breake them all to peeces with his yron scepter 3 And this is eternall life that they may knowe Now doth he define the manner of giuing life to wit when he illuminateth the elect that they may know God aright For he doth not intreate in this place of the fruition of the life which we hope for but only how men come vnto life And to the ende we may well and throughly vnderstand this sentence we must first of all knowe that we are al in death vntill God shine vnto vs who is life alone and so soone as he hath appeared vnto vs because we possesse him by faith wee doe also enter into the possession of life Hereby it commeth to passe that the knowledge of him is truly and worthily said to be
the matter was handled in the presence of the iudges he smiteth the partie arraigned who was found guilty in nothing VVherfore it is no maruell if Christes doctrine be condemned in such a barbarous sessions out of which not onely all equitie is banished but also all humanitie and shame 23. If I haue euill spoken That is if I haue offended accuse me that when I haue answeared for my selfe I may be punished according to my offence For this is no lawfull kinde of dealing but it is meete that there be a farre other order and other maner of modestie vsed in iudgements Therefore Christe complaineth that hee had great iniurie done him if hee haue not offended if so be it that he hath offended yet was he to deale lawfully and not violently But Christe seemeth in this place not to obserue that which he commaunded his to doe else where Mathewe 5. 39. For he turned not the right cheeke vnto him that hadde smitten him vppon the left I answer that it is not alwayes required in Christian patience that hee that is beaten shoulde putte vppe iniurie wythout making any more a doe but first that he suffer the same with a contented minde and secondly that not thinking of any reuenge he endeuour rather to ouercome euill wyth good The spirite of Sathan enforceth the wicked already to doe more harme then is meete although no man prouoke them Therefore they expounde the wordes of Christ absurdly who wrest them vnto that parte as if hee commanded to pricke forward those men with newe prickes who are too desirous to doe harme For his onely meaninge is this that euery one of vs ought rather to be ready to suffer the seconde iniurie then to recompence and repaye the first VVherefore thereâ—s no cause why a Christian man being vniustly hurt may not complaine yet so that his minde be free from wrathe and his handes cleane from reuenge 24. And Annas had sent This sentence is to be red by a perynthesis For because hee hadde sayde that Christe was brought vnto Annas hys house and so hadde prosecuted his narration as if the councell meeting of the priestes had beene holden there he sayeth nowe that he was caryed vnto the high priestes house And because the tence of the verbe deceiued many I had rather put it in the preterpluperfectence had sent 25. And Simon Peter stoode and warmed himselfe therefore they sayde vnto him Art not thou also one of his disciples He denied and sayd I am not 26. One of the seruaunts of the high priest who was cosen to him whose eare Peter cut off sayeth Did not I see thee in the garden with him 27. Therefore Peter denied againe and immediatly the cocke crewe 25. Hee denied Thys is horrible blockishnesse of Peter who is not only not touched wyth repentaunce when hee hathe denied hys maister once but hee hardneth hymselfe wyth very libertie to sin If euery man hadde asked him one after another hee woulde not haue beene afrayed to denie him a thousande times Behold whether Sathan throweth miserable men headlonge after that hee hath throwen them downe from their constancie of minde VVee must also note the circumstance which the other Euangelistes doe expresse to witte that vsing cursing hee did testifie that hee knewe not Christe So doeth it befal many daily at the first their fall shall not be greate afterwarde they shall accustome them selues to offende after that the conscience shall be brought on sleepe at length he that hath accustomed himselfe to contemne God shall thinke that nothinge is vnlawfull for him but hee shall venture euen vppon the very vtmost thinges VVherefore there is nothinge better for a man then to take heed to himselfe in time that hee which is tempted of Sathan doe not beare with himselfe euen in the very least poynte whilest hee is sounde as yet 27. Immediately the cocke crewe The Euangeliste maketh mention of the crowing of the cocke to the ende we may knowe that Peter was admonished by God at the very instant Therefore the other Euangelistes say that he remembred the Lordes wordes Although Luke doeth declare that he was not mooued with the crowing of the cocke onely vntill Christe behelde him So who soeuer is once begun to fal through the motion and perswasion of Sathan he shal be reclaimed by no voyce no signe no admonition vntil the Lord himselfe doe beholde him 28. Therefore they bringe Iesus from Caiphas into the common hall and they themselues entered not into the common hal that they might not be defiled but that they might eate the Passeouer 29. Therefore Pilate went out vnto them and sayde VVhat accusation doe yee bringe against this man 30. They answeared and sayde vnto him If he were not an euill door wee woulde not haue deliuered him vnto thee 31. Therefore Pilate sayde vnto them Take yee him and iudge him accordinge to your owne lawe Therefore the Iewes sayde vnto him It is not lawfull for vs to put any manne to death 32. That the woorde of Iesus might be fulfilled which he had spoken signifying what death he should die 28. Therefore they brought Iesus This examination whereof the Euangelist speaketh was had before day Neuerthelesse it is not to be doubted but that they had their fannes euery where in the Citie wherwith they did sette the people on fire So that the furie of the people was enflamed of suche a sodaine as they did all with one consent desire to haue Christ put to death The priestes did examine him not because they had power to giue iudgement but that they might deliuer him to the iudge being oppressed with their preiudice as if they had already knowen inough of him The Romanes did call as well the Presidents house as the iudgement seate where iudgement was giuen Pretorium or the common hall That they might not be defiled Their religion is to be approoued in this that they abstaine from all pollution that being pure accordinge to the prescript of the lawe they may eate the Lordes Passeouer but there are two faults and that both of them too grosse First in that they do not thinke that they had more pollution wythin then they coulde catche by goinge into any place howe prophane soeuer it was and secondly in that being ouer precise in small matters they neglecte that which is the chiefest To those whiche are polluted and vncleane sayeth Paule in the Epistle to Titus the first chapter and the fifteene verse nothinge is cleane because their mindes are vncleane But these hypocrites who beinge full of malice ambition deceite crueltie couetousnesse did almoste infecte bothe heauen and earth wyth their stinke are onely afrayde of externall pollutions Therefore this mockage is vntollerable in that they goe aboute to please GOD so they bee not polluted wyth touchinge anye vncleane thyng forgetting the true puritie There is an other vice in hypocrisie that omitteth carelesly the chiefest thinges whilest that it obserueth the ceremonies carefully For
GOD did not commaunde the Iewes to obserue these rites whyche are contained in the lawe to any other end saue onely that they mighte accustome themselues to loue and desire true holinesse Moreouer they were neuer forbidden any where in the lawe to enter into a mannes house that was a Gentile but it was a Caueat giuen by the Fathers least any manne shoulde take or drawe any contagion or infection from an vncleane house vnawares But these good interpreaters of the Lawe whiche were very circumspecte in straininge out a gnatte doe stoutly deuoure a Camell And this is an ordinary thinge amongest Hypocrites that they thinke it greater wickednesse to kill a flye then a manne VVhereunto that othervice is allyed to preferre mennes traditions before the commaundementes of GOD. Therefore they will keepe themselues cleane that they may rightly eate the Passeouer But they include vncleannesse wythin the walles of the common hall neuerthelesse they are not afrayed to desire and câ—aue to haue an innocent putte to death in the presence of heauen and earthe Furthermore they keepe the Passeouer wyth a fained and falle reuerence but they doe not onely violate the true Passeouer with sartilegious handes but they endeuour also to ouerwhelme and couer it with eternall destruction so much as in them lieth 26. Therefore Pilate went out vnto them Thys prophane man doeth beare willinglye wyth the superstition whyche hee derideth and contemneth But hee doeth the duetye of a good iudge euen in the verye issue of the matter when as hee biddeth them vtter it if they haue any accusation But the priestes as if they hadde hadde authoritye enoughe to condemne him whome they accuse make no other answeare but that hee must stande to their preiudice For they complaine of Pilate by the waye because he trusteth not their honestie VVhy say they art thou not perswaded of thine owne accorde that hee is woorthy of death whome wee persecute Beholde howe the wicked whome GOD hathe lifted vppe vnto great honour beinge as it were blinded wyth their owne glorye and renowme doe graunt themselues libertie to doe what soeuer they will Beholde likewise howe drunken and madde pride is They will haue Christe to bee accounted an euill doer because they doe accuse hym But if they come to the matter what euill dedes of hys shall they finde saue onely that hee healed sicke folkes of all sortes hee draue the Deuilles out of menne hee sette on foote agayne those that hadde the Palsie and were lame hee restored sighte to the blinde hearinge to the deafe life to the deade The matter went thus this was the truthe and they themselues were too euidentlye conuicted But as I sayde euen nowe it is the hardest matter that canne bee for menne whyche are drunken wyth pride to be awaked that they may iudge with a sounde and setteled minde 31. Accordinge to your lawe VVee may surelye thinke that Pilate being offended wyth their rudenesse and violence vpbraideth vnto them that that forme of condemning which they vrged was contrary to the common lawe of all the Gentiles and to mannes reason Neuerthelesse hee toucheth them also in that they boasted that they hadde a lawe giuen them by God Hee sayeth tauntingly Take hym you neyther woulde he haue suffered them to haue condemned him to die but it is as muche as if hee shoulde haue sayde If you hadde the power and authoritie in your handes hee shoulde quickely bee punished and putte to death before hys cause were knowen Is thys then the equitie of your lawe to condemne a manne for no faulte or offence So that whilest the wicked doe falsely pretende the name of God they cause his holy doctrine to be slandered by the enemies and the world doth greedily catch at an occasion to speake euill It is not lawfull for vs. They are deceiued who thinke that the Iewes doe refuse Pilate his offer but rather when they knewe that hee spake thus vnto them in mockage Take him you they obiecte thou wouldest not permit this therefore sithens that thou art a iudge doe thy duetie 32. That the woorde of Iesus c. The Euangeliste addeth at length that it was conuenient it shoulde be so that that might bee fulfilled whiche Christe hadde foretolde The sonne of manne shall bee deliuered into the handes of the Gentiles Mathewe the twentieth chapiter and the nineteenth verse And truely thys is the principall poynte if wee couette to reade the hystorie of the deathe of Christe to profite thereby that wee looke vnto the eternall councell of God The sonne of God is arraigned and brought before the throne and iudgement seat of a mortall manne If wee thinke that this is done at mannes will and pleasure and doe not lifte vppe our eyes vnto GOD our faith must needes bee made ashamed and confounded but when as wee know that our guyltinesse was abolished before God by that guiltinesse of Christe because it pleased our heauenly father thus to reconcile mankinde vnto himselfe being lifted vppe on high by this cogitation onely we boast and triumphe without feare and shame in Christes his ignominie and reproche Therfore let vs learne in euery part of this hystorie to turne our eyes toward God the authour of our redemption 33. Therefore Pilate entred againe into the iudgement hall and called Iesus and sayd vnto him Art thou the king of the Iewes 34. Iesus answeared him Sayest thou this of thyselfe or haue others tolde thee it of mee 35. Pilate answeared him Am I a Iewe thine owne nation and the high priestes haue deliuered thee to me what hast thou done 36. Iesus answeared My kingdome is not of this worlde If my kingdome were of this worlde verely my ministers woulde striue that I might not be deliuered to the Iewes but nowe my kingdome is not hence 33. Therefore hee entred in It is to bee thoughte that there passed manye speaches betweene them whiche the Euangeliste concealeth whiche wee may also easily gather out of the rest But this Euangelist of oures standeth principallye vppon this one poynte that Pilate enquired diligentlye whether CHRISTE were broughte before the iudgement seat iustlye or vniustly There coulde nothinge bee done in presence of the people wythoute great a doe therefore hee went into the iudgement hall and truely his intent is to acquite Christ but Christ himselfe offereth himselfe to be condemned that hee maye obey his father And this is the cause that hee maketh so litle aunswere seeing that he had both a fauourable iudge and one that woulde haue giuen eare vnto him willingly it was no harde matter for him to pleade his owne cause but he remembreth to what end he came into the world and whither he is now called of his father therfore he holdeth his peace willingly that he may not escape death Art thou the king of the Iewes Pilat would neuer haue moued the question concerning the kingdome vnlesse the Iewes had burdened Christ with this crime And Pilate taketh that which was of
carnall and dull I answere that the difference betweene the Apostles and the women is put and placed not in our will but in the wyll of the iudge Againe I say that they were more sharply to be chidden who were not onely more taught then any other but who being also appointed to be teachers of all the whole worlde and being called the light of men and the salt of the earth Matthew the 5. chapter 13. 14. verses had so filthily fallen In the meane season it pleased the Lorde to shewe some token of his power in these weake and contemptible instruments I ascende vnto my father By this word ascend he confirmeth that doctrine which I expouÌ„ded of late to wit ytâ—e rose againe for this cause not that he might linger stay vpon earth but that hauing entred into the heauenly life he might drawe the faithfull with him thither In summe he forbiddeth the Apostles by this woorde to stay in the bare resurrection onely and he willeth them to goe forewarde vntill they come vnto the spirituall kingdome the heauenly glory vnto God himselfe Therefore there is great force in this word I ascende because Christe reacheth forth his hande vnto those that be his that they maye not seeke felicitie anye where else saue onely in heauen For where our treasure is there must our heart be also Math. 6. 21. Christe sayeth that he ascendeth vpward therefore we must ascende vnlesse we will be separated from him And when he addeth that he ascendeth vnto God he doeth easily driue away what soeuer sorrowe and care the Apostles might conceiue because of his departure for he signifieth that he will alwayes be present with his by his diuine power By ascending is noted the distance of place but although Christ be absent in body yet because he is with God his power which is spred abrode euery where doeth manifestly declare and shewe his spirituall presence For to what ende did he ascende vnto God saue onely that sittinge at his righte hande hee might raigne in heauen and earth Finally he meant by this speache to commende the diuine power of his kingdome least the disciples shoulde â—ake the absence of hys fleshe heauily And nowe the fruite and effecte of that brotherly coniunction mentioned of late is expressed whilest that Christe maketh God and the father common as well to vs as to himselfe I sayeth hee doe ascend vnto the father who is also your father VVe heare in an other place that we are made partakers of all the good thinges of Christ but this is the foundation that hee imparteth and maketh common vnto vs the fountaine it selfe of good thinges This is questionlesse an vnestimable good thing that the faithfull may safely and surely perswade themselues that he is their God who is Christes God that he is their father who is Christes father And they neede not to feare least this hope and confidence be reproued for rashnes when as it is grounded in Christ or least it be a proud bragge whiche Christe himselfe hath indited vnto vs with his owne mouth Furthermore Christe calleth him his God in asmuch as hauing taken vppon him the shape of a seruaunt he abased himselfe Therefore this is proper to his humane nature yet it is applyed to the whole person in respecte of the vnitie because the same Christ is God and man As touching the second member we do also differ from him for he is the sonne of God by nature and we by adoption onely but such is the stabilitie of the grace which we haue by him that it cannot be shaken with anye engines of Satan but that we may alwaies cal him our father who hath adopted vs in his sonne 19. The same daye at night which was the first of the Sabaoth and the dores were shut where the Disciples were gathered together for feare of the Iewes came Iesus and stoode in the middest and saide vnto them Peace bee vnto you 20. And when hee had saide thus hee shewed them his handes and his side Therefore the Disciples reioyced when they had seene the Lorde 21 Therfore Iesus saith vnto them againe Peace be vnto you as the father hath sente me I do also send you 22 And when he had said that he breathed vpon them and saith vnto them Receiue the holy Ghost 23 VVhose sinnes yee shal remit they shal be remitted vnto them and whose sinnes ye shal retaine they shal be retained 19 The same day at night The Euangeliste declareth now that Christes resurrection was proued vnto the Disciples by the beholdinge and seeing of him It happened not without the prouidence of GOD that they were all gathered togeather in one place that the matter myght be the more surelye and certeinelye beleeued VVee muste note howe courteouslye and gentlye Christe dealte with them who did only suffer them to doubt vntil night Moreouer hee gaue them light bringing vnto them a pledge of a new lyfe when as the world waâ— darke In that they were come togeather it was a signe of fayth or of a godly affection in that y t they kepte themselues close the doores being shutte in this we acknowledge some infirmitie For although the moste stronge valyaunt and constant menne are someties afrayde yet wee may easilye gather that the Apostles were so afraide then that they bewrayed their want of fayth An example worth the marking For although they doe not behaue themselues valiauntly as they ought yet they doe not flatter themselues in their infirmitie The seeke a secrete place that they may escape daunger yet they encourage themselues so that they continue together otherwise they shuld haue beene scattered abroad and one should not haue beene so bolde as to looke vppon another Thus must we striue with the infirmitie of our fleshe neyther must wee giue place vnto feare whiche prouoketh vs to faynce and fall Christ blesseth their zeale when as hee appeareth vnto them being thus gathered together and Thomas is iustlye depriued of the common grace of his brethren beecause hee was departed from the banner of vnitie like a wandring soldiour Therefore let them who are too feareful learn to sharpen and exhort themselues to correct the feare of their flesh And we must especially beware that feare doe not scatter vs abroad And the doores were shut This circumstaunce was added because it conteineth a token of Christes diuine power For whereas some think that some manne hadde vnlocked the doores for him and that hee entred in after the manner of menne it is altogeather contrary to the Euangelists minde Therefore wee muste thus thinke that Christ entred in miraculously that hee might shewe some token of his diuinitie that hee mighte make his disciples more attentiue Neuerthelesse I do in no case graunt that that is true which the Papists affirm that the body of Christ came through the doores when they were shutte They holde this for this cause that they may not onelye make his glorious bodye like to a spirite
not only he but we had a new help to testify Christ his resurrection But the stubbernes of Thomas is vnto vs an example that this frowardnesse is ingendered almost in all men that they doe hinder themselues of their owne accord when as the entrance vnto saith is set open 25. Vnlesse shal see The fountain of the vice is noted in this place because euery mā wil be wise according to his own sense doth beare too much with himselfe These words do nothing agree with faith but it is a sensual iudgement that I may so cal it Therfore this befalleth all mē who are addicted to thēselues that they leaue no place for the word of God It skilleth not whether you read it the place or figure or print of the nailes For it may be that the scriueners haue tourned tupon into topon or on the cōtrary yet the sense is not altered therfore Therfore let the readers chuse whether they had lieuer 26. Bring in thy finger We haue already spoken once of Christ his entrance and his forme of salutation which he vsed Furthermore in that Christ doth so readily graunt Tho. that which he asked so wickedly so consequently doeth bid him feele his hands handle the wound of his side we gather hereby how diligently he prouided both for his our faith For he had not respect vnto Tho. only but vnto vs also least any thing should be wanting to the establishing of our faith The dulnes of Tho. is wonderful mōstrous being not content when he saw Christ he wold also haue his hands to be witnesses of his resurrection So that he was not only stubberne but also proud reprochful against Christ. He ought at least to haue been confounded with shame to haue ben afraid so sone as he saw Christ. But he thrusteth in his hand boldly and without feare as if he were not guilty of any fault For we may easily gather out of the words of the Euangelist that he came not to himselfe again before such time as he was conuicted by the touching it self So whilest that we giue lesse honor to the word of the Lord then is meete there cōmeth vpon vs by litle litle vnawares a worse stubbernes which bringeth with it cōtempt of it yea it taketh from vs all reuerence of him VVherefore we must take so much the more paines to bridle the wantonnes of our wit and nature least whilest that euery man doth giue himselfe greater liberty to resist then is lawful he shut the gate of faith against himself after that all feeling of godlines is as it were extinguished 28. My Lord and my God Thomas is awaked at length out of his dreame and he crieth out throughe admiration as men are wont to do who returne vnto themselues after that they haue beene beside themselues My Lord and my God For the abrupt sentence hath greater force and it is not to be doubted but that he brake out into these words being enforced with shame that he might therby condemn his sluggishnes Furthermore this so sodaine an outcry doth shew that faith was not quite extinguished in him although it was choked For he handleth not Christ his diuinity in his side or hands but he gathereth much more by out of these signs then they shew Whēce commeth this saue only because he returneth to himself sodainly out of forgetfulnes drousines Therfore it appeareth that that is true which I said euen now that the faith which semed to be abolished did lie hid in his hart as if it had been couered The same thing doth also befal many sometimes for they are wanton for a time as if they had cast away the feare of God so that there appeareth in them no faith but so sone as they are chastned with some light chastisement of God they come to thēselues againe when the fiercenesse of the flesh is brought vnder Certainly a disease should not be sufficient of it selfe to teach godlinesse whence we gather that so soone as the impediments are purged the good seede which lay hid beginneth to appeare VVhereof there was an excellent example in Dauid for we see howe carelesly he triumpheth after that he hath obtained hys lust all men would haue thought that faith had been quite abolished out of his minde at that time But he is so sodainly called into the way by suche a short admonition of the Prophet that we may readily gather some small fire although it were couered yet was in his minde which did without delay break forth into a flame As touching men they are guilty euen as if they had dispoiled themselues of faith of al the graces of the holy Ghost But it cōmeth to passe through the vnmeasureable goodnes of god that the elect do not so run hedlōg into alienatiō Wherfore we must take good heed that we fall not away frō the faith Yet we must perswade our selues that god doth kepe back his elect wyth an hidden bridle that they fal not deadlily that he doth myraculously nourish alwaies in their harts some sparcles of faith which he setteth on fire afterward with a new blast of his spirit in due time But this cōfession hath 2. members Tho. confesseth that christ is his lord then he climeth higher calleth him his god also We know in what sense y ◠scripture calleth christ Lord to wit because he is made by his father the chief moderator and gouernor who hath al things vnder his gouernment before whō euery knee must bow And finally because he is his fathers vicegerent in gouerning y e world So that this name lord belōgeth properly vnto him in as much as he is the mediator reuealed in the flesh and the head of the church But so sone as Th. knew the lord he is by by caried vp vnto his eternal diuinity that for good causes for Christ came down vnto vs for this cause was first of al abased then afterward he was placed at the right hād of the father he obtained the gouernment lordship of heauen and earth that he might lift vs vp vnto his diuine glory the glory of his father Wherfore to the end our faith may come vnto the eternall diuinity of Christ it must begin at that knowledge which is nigher more easie So y t it was truly said of some mā that we are brought led from christ as he is mā vnto christ as he is god because our faith goeth forward in such sort by degrees that laying hold vpō christ in earth as he was born in the stable hāged vpō the crosse it may passe vnto the glory of his resurrection and frō thēce at lēgth vnto his eternal life power wherin his diuine maiestly shineth Neuertheles we must know this y t we cānot rightly know that christ is the lord but that the knowledge of his diuinity succedeth immediately Neither is it to be douted but that this ought to be the
to thee neither oughtest thou to enquire concerning thy fellow in office what shall become of him let me alone with that aske onely of thy selfe and make thy selfe ready to follow whither thou art called Not that all care for our brethren is superfluous but that it ought to haue a measure that it bee care and not curiositie which hindereth vs. Therefore let euery manne haue respect vnto his neighbours if by any meanes he bee able to draw them vnto Christ with him and not that hee maye bee stayed with theyr stumblyng blockes 23 Therefore this worde went abroad The Euangelist sheweth that there did spring an errour amongest the Disciples from the wordes of christ being euill vnderstoode that Iohn should neuer die Furthermore hee meaneth those that were present when the woordes were spoken that is the Apostles not that this worde brethren appertaineth vnto them alone but because they were as it were the first fruites of the holy vnitie And it may bee he speaketh of other beside the eleuen who were then with them By this woorde went out hee signifieth that the errour was spread heere and there which notwithstanding as it seemeth continued not long amongest them but did remaine only vntill such time as beeing illuminated with the spirite they did thinke more rightly and purely of the kingdome of Christ all grosse surmises beeing abolished But that happeneth dayly which Iohn reporteth of the Apostles neither is it any marueile for if the inward and houshold Disciples of Christe were so deceiued how much more shall they bee readie to fall who were not so familiarly taught in Christes schoole But let vs also note whence this vice proceedeth Christ teacheth vs profitablie to edifiyng and that plainely but we turne light into darkenes by our wicked inuentions which we fet from our owne reason Christ would affirme no certaine thing of Iohn but doth onely challendge to himselfe full power ouer him of life and deathe So that the doctrine was of it selfe plaine and profitable but the Disciples doe forge and imagine more then was spoken VVherefore to the end we may bee free from the like daunger let vs learne to be wise soberly But such is the wantonnesse of mans nature that it runneth headlong into vanitie with mayne force VVhereby it came to passe that euen this errour whereof the Euangelist warned in plaine wordes to beware did neuerthelesse reigne in the world For they babled that when he had commaunded them to dig him a sepulchre and had gone into the same it was founde emptie the next day Wherfore we see that there is none end of erring vnlesse we do simple imbrace that which the Lord taught refuse all other strange inuentions 24 This is that disciple Because Iohn had hytherto spoken of himselfe in the third person he expresseth now that he was the partie to the end that a witnesse which sawe it with his eyes may haue greater weight and who did well know all those thinges whereof he speaketh But least any man shoulde suspect his speech as if it were framed fauourably because he was beloued of Christ he preuenteth this obiection saying that he had passed ouer moe thinges then were written and yet hee speaketh not of all manner actions of Christe but only of such as appertained vnto his publike office Neither ought this hyperbole to seeme absurd seeing those are borne with which are commonly vsed in profane writers we must not onely consider the number of the workâ— of Christ but also the weight and greatnesse thereof is to bee weighed The diuine maiestie of Christ which swalloweth vp not onely the senses of men with the infirmities thereof but also the heauen and earth that I may so speake did shewe foorth his brightnesse wonderfully there If the Euangelist beholding the same doe crie out beeing astonied that the whole world cannot comprehend the iust narration who can marueile Againe hee is not to be reprehended if he vse a common olde â—igure to set foorth the excellencie of Christes works For we know how God applieth himselfe vnto the common maner of speech for our ignorances sake yea how he doth somtimes as it were stammer In the mean while wee must remember that which we had before that the summe which the Euangelistes haue set downe in writing is sufficient both to the institution of faith and also to giue saluation Therefore he shall be wise enough whosoeuer shall righly profite vnder these masters And surely forasmuch as they were ordained by God to be vnto vs witnesses as they did their duties faithfully so it is our part to depend wholy vpon their testimonies on the other side and to desire no more then they haue set downe Especially for asmuch as their pennes were guided by the certaine and sure prouidence of God least they shoulde leade vs with an huge heape of thinges and yet that making câ—oyse they mighte deliuer so much as he knewe was expedient who is God only wise and the only fountaine of wisedome to whome bee prayse and glory for euer and euer Amen The loue of God ouercommeth all thinges A Table of those thinges which are contained in this Gospell according to Iohn or which are expounded The former number signifieth the Chapter the latter the Verse A ABraham Abraham the father of al the whole woorld 8. 15. VVhye Abraham is called the Father of many nations 10. 16. Abraham the father of the Iewes 8. 39. Abrahams children before GOD. 8. 39. Abrahams seede 8. 33. Abraham his sonne 8. 37. 39. Abraham sawe Christe his daye 8. 56. Abraham reioyced to see Christes day 8. 8. 56. Aboue To be from aboue and not of the world 8. 23. To be or come from aboue 3. 31. 32. Adam In Adam al mankind is corrupt 3. 6. Adultery Adultery ought to be punished with death 8. 11. Adultery bringeth with it much euill 8. 11. Affection The true affection of godlines 10. 24. Affections are meant by this word feete 13. 9. Affections were voluntary in christ 12. 27. How Christ tooke vpon him mans affections 11. 33. Affections which are to bee brideled 12. 27. Afflictions Afflictions are compared in the scripture to potions 18. 3. Afflictions for Christ. 15. 28. 16 2. 2. 20. Anabapt Anabapt do feigne a straÌ„ge Christ. 1. 14. Angels Why Angels appeare cloathed in white garments 20. 12. How the Angels are said to ascend and discend vpon Christ. 1. 51. VVhy Aungelles are called powers vertues 5. 4 Antiquitie VVhat account we ought to mak of antiquitie 10. 8 Apollinaris Apollinaris his errour 1. 14 Apostle The godlines of the Apostles 20. 22. The Apostle is no greater theÌ„ he that sent him 13. 16. the Apostles had houses familyes 19. 27. The sorow of the Apostles is turned into ioy 16. 20. Arrius Arrius his wickednes 1. 1 Ascend To ascende into heauen 3. 13. B Bapt. Bapt. is not to bee esteemed according to the person of the minister 4. 2 How rightly