was offered him so gently VVee must note the manner of speech Christ prayeth for all those which shoulde beleeue in him in which wordes he teacheth that which wee haue sometimes said that our faith must looke vnto him The member whiche foloweth next by their worde doth very well expresse the force and nature of faith and doth also confirme vs familiarly who know that our faith is grounded in the Gospel deliuered by the Apostles Therfore howsoeuer the worlde do condemne vs a thousand times let this one thing suffice vs that Christ acknowledgeth vs to be his owne and commendeth vs vnto the father And woe be to the Papists whose faith wandereth so farre from this rule that they are not ashamed to spue out execrable blasphemie that there is nothing conteined in the scripture but that whiche is doubtfull and which may bee wrested hither and thyther therefore the only tradition of the Church teacheth them to beleeue But let vs remember that the sonne of God who is the only iudge doth allow that faith alone which is conceiued out of the doctrine of the Apostles Furthermore the sure testimonie thereof shal be founde no where els saue only in their writings VVe must also note the phrase which shal beleeue by their worde which signifieth that faith commeth by hearing because the instrument wherewith God draweth vs vnto faith is the externall preaching of men VVherefore God is properly the authour of faith and men themselues are the ministers by whom wee beleeue as Paule also teacheth Cor. 3. 5. 21 That they may be all one c. He placeth the ende and drift of our felicity againe in vnitie that for good causes For this is the destructiō of mankinde that being estraunged from God it is also lame and scattered abroad in it selfe Therfore the contrary restoring therof is if it grow together into one body aright like as Paule placeth the perfection of the Church in that Ephe. 4. 3. if the faithfull agree together amongst themselues by one spirit and he saith that the Apostles and Prophetes Euangelists and Pastours were giuen for that cause in the same place 11. 12. that they might persist in edifiyng the body of Christ vntill we be come vnto the vnitie of faith And therefore hee exhorteth the faithfull to grow vp into Christ who is the head by whom all the body being coupled and knit togeather by euery ioynt of subministration according to the effectuall woorking in the measure of euery member encreaseth it selfe vnto edifiyng Therfore so often as Christe speaketh of vnitie let vs remember that horrible and filthie scattering abroad of the world which is without him And secondly let vs know that this is the beginning of blessed life if we be al gouerned and liue by the spirit of Christ alone And we must vnderstand that so often as Christ saith in this chap. that he and the father are one he speaketh not simply of his diuine essence but that he is called one in the person of the mediatour and inasmuch as he is our head Many of the fathers did interprete it thus precisely that Christ is one with the father because he is eternal God but the contention which they had with the Arrians enforced them to this to wreste shorte sentenses into a straung sense But Christ intended a far other thing then to carry vs vp vnto the bare beholding of his hidden diuinitie for he reasoneth from the end that we ought therfore to be one because otherwise the vnitie which he hath with the father shuld be vaine and vnfruitful Therfore to the end you may rightly comprehend what is the intente or effecte of that that Christ and the father are one take heede that you stripe not Christ out of the person of the Mediatour but consider him rather as he is the head of the Church and ioyne him with his members so the texte shall stand best least the vnitie of the sonne with the father be vaine and vnprofitable his power must be spread abroad throughout the whol boby of the godly VVhence we do also gather that we are one with christ not because he powreth his substaunce into vs but because hee maketh vs partakers by the power of his spirit of his life of whatsoeuer good things he hath receiued of the father That the world may beleeue Some doe interprete this word world for the elect who were as then dispearsed but because world is taken throughout this whole chapter for the reprobate I am rather of the contrary opiniō Moreouer immediately after he separateth the same word wherof he maketh mention now from al his The Euangelist did put in the word beleeue vnproperly for know or acknowledge to wit whilest that the vnfaithfull beeing conuinced by experience it selfe doe perceiue the heauenly and diuine glory of Christ whereby it commeth to passe that in beleeuing they beleeue not because this feeling pearceth not vnto the inward affection of the minde And this is the iust iudgement of God that the brightnes of the glory of God doth blind the eies of the reprobate because they are not worthy to see him sincerely and clearely Hee vseth the word know afterward in the same sense 22. And I haue giuen them the glory which thou hast giuen me Note that the patterne of perfect blessednes was expressed in Christ in such sorte that he had nothing of his own or for himself alone but he was rather rich that he might enrich his faithfull This is our blessednes that the image of God may be repayred and formed againe which was blotted out through sinne Christ is not onely the image of God inasmuch as he is his eternal word but the image of the fathers glory was also engrauen in his humane nature wherof he is made partaker with vs that he may transfigure his members into the same Paul also teacheth the selfe same thing 2. Cor. 3. 18 that we are transformed into the same image as it were from glory to glorye by beholding the glory of GOD as it were with open face VVhereuppon it followeth that no man is to be accountted Christes disciples saue onely hee in whom the glory of God is seene imprinted by the image of Christ as by a fignet The words which follow shortly after tend to the same end 23. I in them and thou in me For his meaning is to teach that the fulnes of all good thinges is in him and that that appeareth now plainely in him which was hidden in God that hee may powre it out into his by making them partakers thereof as water flowinge from a fountaiyne hyther and thyther by conduytes dooth water the fieldes euery where And hast loued them He giueth vs to vnderstande that that is the most manifest token and pledge of Gods loue towarde the godly which euē the world whither it will or no is enforced to feale and perceiue whilest that the spirit which dwelleth in them sendeth forth the beames of heauenly
if wee being terrified either with threatninges or daungers we depart from the profession of that doctrine which God hath sealed in our heartes by his spirit Furthermore we must note how detestable the papisticall tiranny is which driueth away the common people from reading the Gospell and al the whole scriptures Pilat being a reprobate and otherwise an instrument of Satan was yet by secrete inspiration appoynted to bee a preacher of the Gospell that he might publish a briefe summe thereof in three laÌ„guages Therfore what account ought we to make of those men who study so much as in them lyeth to suppresse the knowledge thereof wheÌ„ they proue themselues to be worse theÌ„ Pilate 23. Therefore when the soldiours had crucified Christ they tooke his garments and made foure partes to euery soldiour a part and his coate The coate was without seame wouen from the toppe throughout 24. Therefore they said amongest themselues let vs not cut it but let vs cast lots for it who shal haue it that the scripture might be fulfilled saying they parted my garments to themselues and on my ceate did they caste lâ—ttes And these thinges didde the souldiours 23. Therefore the soldiours There is mention made likewise in the other Euangelistes of the deuiding of Christes garmentes amongste the soldiours There were foure soldiours which parted the residue of his raiment amongst them The coate which was without seame remained which sithence it could not be deuided they did cast lots vpon the same To the end the Euangelistes may retaine our mindes in considering the intent and purpose of God they teach that the scripture was also fulfilled euen in this poynte Notwithstandinge it seemeth that the place which they bring out of the Psa. 22. 19. is applied vnto this present matter out of season For seeing that Dauid complaineth in that place that he was a pray vnto his enemies he comprehendeth metaphorically vnder the word Garmentes all that he had as if hee shoulde briefly say that he was spoyled robbed by the wicked which figure whilest the Euangelists doe neglect they depart from the naturall sense But we must first of all vnderstand that the Psalme must not be restrained vnto Dauid as it appeareth by many sentences and especially by that clause where it is saide I will praise thy name amongst the Gentiles which muste needes be expounded of Christ. And now it is no meruaile if that were more darkly shadowed in Dauid which appeareth more plainely in Christ to witte how much more excellent the trueth ought to be then the figure therof Furthermore let vs know that Christ was stript out of his clothes that he might cloath vs with his righteousnes that his naked bodye was laid open to the reproches of men that we may appeare with glory before Gods iudgement seate VVheras some do wrest this place allegorically vnto the scripture which the heretiks pull in peeces it is too much racked I doe not mislike the comparison that like as the prophane souldiours did once deuide Christ his garments so at this day peruerse men doe pull in peeces with straunge inuentions the scripture wherewith Christ is cloathed that we may see him But wee must in no case suffer the wickednes of the Papists which is ioyned with the horrible blasphemye of God They say that the Heretikes doe pull the scripture in peeces but the coate that is the Church remaineth whole and sound to the end they may proue reiecting the autoritie of the scripture that the vnitie of y â— faith consisteth in the only title of the Church As if the vnitie of the Church were grounded any where els saue onely in the faith of the scripture Therefore when as they pull faith from the scripture that it may be subiect to the Church alone they do not now dispoile Christ by such a diuorcement but they pull in peeces his body by cruell sacriledge Although we graunt vnto them that the coat which was without seame was a signe figure of the Church yet shal they not obteine that which they hunt after because it shall remaine that they proue that the Church is with them whereof they shew no token at all 25 And there stoode beside the crosse of Iesus his mother and his mothers sister Mary the daughter of Cleopas and Mary Magdalen 26 Therfore when Iesus had seene his mother and the disciple standing by whome he loued he said vnto his mother woman behold thy sonne 27 Then said he to the disciple behold thy mother And from that houre the disciple tooke her home vnto him 25. And there stoode The Euangelist telleth here by the way that Christ did so obey God the father that he did not neglect the duetie of humane godlynes toward his mother Hee forgate himselfe and all thinges so farre forth as it was necessary for him to obey his father but when hee had done thus he would not omit the dutie which he did owe vnto his mother And hereby we learne how we must obey God and men It falleth out oftentimes that when God calleth vs any whither our parents wife or children do call vs vnto the contrary so that we cannot satisfie them altogether If we make men equall with God we deale wickedlye Therefore we must preferre Gods commaundement wee must preferre his honour and worship afterward we must giue men their right so far forth as it shal be lawfull for vs. Neither doe the commaundementes of the firste and seconde Table of the lawe euer disagree as it appeareth at the firste sighte but wee muste beeginne with Gods woorshyppe afterwarde wee muste giue menne the lower place To whiche ende these sentences tende he that shall not hate father and mother for me he is not woorthy of me Math. 10. 37. Luke 14. 26. Therefore we must so obey men that they doe not hinder vs and keepe vs backe from woorshipping and obeying God VVhen we haue obeyed GOD then shall we thinke rightly and orderly vppon our parents wife and children As Christe taketh care for his mother but being vppon the crosse whereunto he was called by the decree of his father But if wee weighe the circumstaunce of the place and time the godlinesse whiche Christe shewed towardes his mother was woonderful I omit the extreeme torments of his body I omitte his rebukes but althoughe horrible blasphemies against God did make him woonderfull sorrowfull and hee dyd suffer an horrible conflicte with eternall death and the deuill yet none of all these things doeth hinder him from being carefull for his mother VVe may likewise gather out of this place what honour that is whiche God commaundeth vs to giue to our parentes in the lawe VVhen as Christe committeth the charge of his mother to the disciple hee deliuereth her vnto him to be nourished and cared for Therefore it followeth that honour due to parents consisteth not in the ceremonie but in all necessary dueties Nowe we must on the other side consider the faith of the
of Nahum the sonne of Esli the sonne of Nagge 26. The sonne of Maath the sonne of Mattathias the sonne of Semei the sonne of Ioseph the sonne of Iuda 27. The sonne of Ioanna the sonne of Rhesa the sonne of Zorobabell the sonne of Salathiel the sonne of Neri 28. The sonne of Melchi the sonne of Addi the sonne of Cosam the sonne of Elmadam the sonne of Er. 29. The sonne of Iose the sonne of Elieser the sonne of Iorim the son of Matthat the sonne of Leâ—â—i 30. The sonne of Simeon the sonne of Iuda the sonne of Ioseph the the son of Ionan the son of Eliacim 31. The sonne of Melea the sonne of MainaÌ„ the sonne of Mattâ—tha the sonne of Natâ—â—v the sonne of Dauid 32. The sonne of Iesse the son of Obed the sonne of Boot the son of Salmon the sonne of Naasson 33. The sonne of Aminadab the sonne of Aram the sonne of Esrom the sonne of Phares the sonne of Iuda 34. The sonne of Iacob the son of Isaac the sonne of Abraham the sonne of Thare the sonne of Nacher 35. The sonne of Sarug the son of Ragau the sonne of Phaleg the sonne of Eber the sonne of Sala 36. The sonne of Cainan the sonne of Arphaxad the son of Sem the sonne of Noâ— the sonne of Lamech 37. The sonne of Methusala the sonne of Enoch the sonne of Lared the sonne of Malelâ—ell the son of Cainan 38. The sonne of Enos the son of Seth the sonne of Adam the son of God Because that both these genealogies which are written of Matthewe and Luke doe not agree in all thinges it must first be seene whether that both of them doe fetch the genealogie of Christ from Ioseph or whether Matthew doth so onely and Luke dooth fetch it from Mary They that are of the latter iudgement haue a good colour for the difference that is in diuers names And truely at the first sight seeing that Luke doth so much differ from Matthew it seemeth nothing lesse then that they should declare one and the same genealogie For from Dauid vnto Salathiell and againe from Zorobabell to Ioseph they name altogether diuerse names Furthermore they pretende that it is absurde to bestow so much labour in a matter not needefull as to accompt the petegree of Ioseph twise who yet was not the father of Christ. To what purpose say they is this repetition whereby there is nothing prooued that doth much appertaine to the edifying of faith For if this thing be onely known that Ioseph was one of the posteritie and house of Dauid yet the line of Christ romaineth doubtfull therfore by their iudgments it was superfluous that both the Euangelistes should imploy themselues vppon this matter But that Matthew repeateth the progenie of Ioseph they excuse thus that hee did it because that manye did yet thinke him to be the father of Christ. But it were to be scorned at that with this cockering hee should nourish this most pestilent error and the text doth openly confute the same For Matthewe assoone as hee commoth to the ende of the genealogie teacheth that Christ came not of the seede of Ioseph but that by the secrete power of the holy Ghost he was conceiued in the wombe of the Virgin wherfore if their iudgements should stand Matthew might be reprooued of foolishnes and for want of consideration as one who in vaine would recite the genealogie of Ioseph But their obiection is not yet aunswered that the genealogie of Ioseph doth nothing appertaine to Christ. The answere is old and commonly known that in the person of Ioseph the petegree of Mary is also comprehended because that the law commaunded that euery man shoulde take him a wife in his owne tribe They take exceptions against this lawe because that it was neglected almoste in all ages but the argumentes which they vse are friuolous They cite that example that the eleuen tribes promised with an oath that they woulde not giue a wife to the men of Beniamin If this were prescribed by law say they then needed there not a new oath But I answer that they doe yll and vnwiselye to drawe this extraordinarie facte of theirs into a common rule For it was necessary one trybe being cutte off that the bodye of the people shoulde haue beene maimed if that by this remedie there had not bin some help prouided for so great a necessitie Therefore the common law is not in this to be considered Againe they obiect that Mary the mother of Christ was cosine to Elizabeth whoÌ„ Luke before witnessed to haue bin of the daughters of AaroÌ„ The answer also to this is easie It was lawful for the maides of the tribe of Iuda or of anye other tribe to marrie into the tribe of the priesthoode because that that reason which is expressed in the law was not thereby hindered which was least that the woman should carrye her inheritaunce to any other but to them of her owne tribe So the holy historie 2. Para. 22. 11. declareth that the wife of Ioiada the high priest came of the kingly stocke Therefore it is neither meruaile nor thing vnwonted if that the mother of Elizabeth was married to a Priest But if any denie that these thinges are not so fully prooued that it is lawful to determine Mary to be of the same tribe that Ioseph was because that shee was his wife verily I graunt that it cannot simply be prooued out of the bare historie as it is here read except that other circumstances bee added to the same But first it is to be noted that the Euangelistes spake of thinges well knowne in their age so that when the genealogie of Ioseph was drawne vnto Dauid it was easie for euery man to draw the genealogie of Mary from thence also And it is not to be doubted but that the Euangelistes beeing occupied in that which was commonlye knowne in their age were therefore the lesse curious about the same For if any had doubted they might easily speedily haue made inquisition Furthermore they take this as a thing graunted that seeing Ioseph was a good man and modest hee would not take a wife but out of his owne tribe according to the appointment of the law Although that generall law sufficed not to proue that Mary was of the kingly stocke for Mary might haue come of the tribe of Iuda though shee came not of the stocke of Dauid Therefore the matter being thus the Euangelistes had a care of the godly which would not contentiously striue but might in the person of Ioseph knowe the genealogie of Mary especially seeing the matter as we said before was in that age well knowne and not doubtfull But it may seeme to be incredible that these poore despised marryed folkes should be of the posteritie of Dauid and should be that kinglye seede whereof the redeemer should come Nowe if any aske whether the genealogie as it is set downe by Matthew and Luke doth clearely and euidently shewe
publike example was mineded to put her away secretely 20. But whiles hee thoughte these thinges beholde the Aungell of the Lorde appeared vnto hym in a dreame sayinge Iosephe the Sonne of Dauid feare not to take Marie for thy wife for that which is conceiued in her is of the holye Ghost 21. And shee shall bring foorth a sonne and thou shalt call his name Iesus for he shall deliuer his people from their sinnes 22. And all this was done that it mighte be fulfilled which was spoken of the Lorde by the prophet saying 23. Beholde a virgine shall beare a sonne and they shall call his name Emmanuel which is by interpretation God with vs. 24. Then Ioseph being raised from sleepe did as the Angel of the Lorde had inioyned him and tooke his wife 25. But he knew her not till she had brought foorth her first sonne and he called his name Iesus 18. The birth of Iesus Christ. Mathewe doth not as yet declare where or after what maner Christ was borne but how the heauenly generation was reuealed vnto Ioseph First he sayth that Mary was founde with childe of the holy Ghost not that that secrete worke of God was commonly knowen but as it became knowen vnto men so doeth he reueile the power of the spirite which as yet lay hid He sheweth the time when shee was betrothed to Ioseph and yet before that they came together for in respecte of the assuraunce of the mariage assoone as the mayde was promised to a man the Iewes esteemed her as a lawfull wife and therefore the lawe condemned them of adulterie which defiled them selues with them that were contracte The woorde which the Euangelist doth vse doth either modestly signifie a secrete accompanying together or it is simply taken for to dwell together as husband and wife shoulde make one house and one familie So the sense is that the virgin was not yet deliuered by her parents into the hand of her husband but as yet liued vnder the custodie of her parents 19. Being a iust man Some interpreters vnderstande that Ioseph because that he was iust would haue spared his wife so iustice with them should signifie humanitie or a moderation of the winde bent vnto gentlenesse But they are of better iudgement which reade these two clauses contrarily that Ioseph was iust but yet hee was carefull for the fame of his wife so that the iustice which is heere commended was in respect of the hatred and detestation of the sinne Because that he suspected lier of adultery nay because that he was perswaded that she was an adulteresse he would not nourish such an offence with his gentlenesse and certainly he is his wifes bawde who soeuer hee is that winketh at her vnchastitie good and honest mindes doe not onely abhorre such an offence but also the lawes doe spot with infamie such negligent slouthfulnesse as that is whereof I spake Therefore Ioseph with a zeale of iustice condemned the fault which he supposed to be in his wife yet his minde bent to humanitie staied him from executing the extremitie of the lawe This was a meane more qualified if he priuely departing shoulde go toe an other place whereby wee gather that hee was not of so softe and so effeminate a minde that vnder the pretence of mercye he woulde nourish the sinne by couering it Onely he remitted some what of the extremitie of the lawe and would not cast her foorth to the infamous reproche and it is not to be doubted but that his minde was stayed by the secrete instincte of the spirite for we know how outragious gelousie is and howe violently it carieth a man away wherfore although Ioseph had endured an ouer daungerous inuasion yet was he wonderfully crossed with diuers perilles which were at hand when he first beganne to deliberate of the matter I iudge the same of Maries silence though we graunt that for shame shee durst not tell her husband that shee was with childe by the holy Ghost yet shee was rather stayed by the prouidence of God then by her owne counsell or witte for if shee had tolde him as it was a matter incredible so Ioseph should haue thought that shee had mocked him and that all men would haue laughed at and haue taken as a meere fable neither should the Oracle of God haue bene so muche estemed of if it had followed after Therefore the Lorde suffered his seruaunt Iosephe to be caried awaye into a wrong opinion that with his owne voyce hee might reduce him into the way but it is to be knowen that it was rather done for our sakes then for his owne priuate cause for the Lorde by all meanes preuented least there should be any sinister suspition in the Oracle For seeing the Aungell commeth to Ioseph as yet ignoraunt of the whole matter the wicked haue no occasion to cauell for he came without parcialitie to heare the voice of God he was not entised by the flatteries of his wife the opinion which he had conceiued was not drawne from him by entreaties he was not bent to the contrary part by humane reasons but when the false offence of his wife stacke fast in his minde then did God shewe him selfe as lette downe from heauen to vs that he might be the more conuenient witnesse and haue the greater credit with vs. VVe see that it was God his will to teache his seruaunt Ioseph by an Angell to that ende that hee himselfe might be a heauenly messenger to others and might declare and tell that whiche hee hearde neyther of his wife nor of any other mortall creature That this mysterie was not at the first reuealed to moe this seemeth to be the reason because that it was meete that this incomparable treasure shoulde be kept secreate and only reuealed to the children of God Furthermore there is no absurditie in it if the Lord as he often vseth would by this meanes prooue and trie the faith and obedience of his children Certainly except a man maliciously refuse to credite God and to yelde himself in obedience to him hee will be sufficiently satisfied with these testimonies wherewyth this principle of our faith is prooued for the same cause also did the Lorde permit Marie to marrie that the celestiall conception of the virgin might be hidde vnder the veile of marriage vntil the appoynted time of reuealing the same In the meane while the vnfaithfull as their vnthankfulnesse and malice deserued are blinded and see none of these mercies 20. VVhiles he thought these things Heere we see how the Lord vseth to be present with his children in conuenient time and as they say euen in the very poynt or time of neede whereby we also gather that while hee seemeth to dissemble at our cares and sorowes he yet hath a regard vnto vs but he so staieth and secretely resteth while hee examineth our patience and then in his time appoynted hee helpeth vs. And althoughe his helpe seemeth to be slow and late yet it is
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
those which were Lunatike and those that had the palsie and he healed them 25. And there followed him great multitudes out of Galile and Decapoliâ— and Ierusalem Iudea and from beyond Iordan 16. And as hee walked by the sea of Galile he saw Simon and Andrewe his brother casting anâ—tte into the sea for they were fishers 17. Then Iesus saide vnto them follow me and I will make you fishers of men 18. And straightway they forsooke their nettes and followed him 19. And when he had gone a litle further thence he saw Iames the sonne of Zebedeus and Iohn his brother as they were in the shippe mending their nets 20. And anon he called them they left their father Zebedeus in the ship with his hyred seruants and went their â—ay after him 1. Then it came to passe as the people preassed vpon him to heare the word of God that he stoode by the lake of Geneâ—areth 2. And saw two ships standing by the lake side but the fishermen were gone out of them and were washing their nettes 3. And he entred into one of the shippes which was SimoÌ„s and required of him that hee would thrust off a litle from the land and he sate downe and taught the people out of the ship 4. Now when he had lefte speaking hee saide vnto Simon launch out into the deepe leâ— downe your nettes to make a draught 5. Thâ—â— Simon answered said vnto him maister we haue trauelled all night and haue taken nothing neuerthelesse as thy word I wil let down the nette 6. And when they had so done they enclosed a great multitude of fishes so that their net brake 7. And they beckned to their partners which were in the other shyp that they should come help them who came then and filled both the shippes that they did sincke 8. Now when Simon Peter saw it he fel down at Iesus kâ—es saying Lord goe from me for I am a sinful man 9. For he was vtterly astonyed and al that were with him for the draught of fishes whichâ— they tooke 10. And so was also Iames Iohn the sonnes of Zebedeus whiche were companyons with Simon Then Iesus sayde vnto Simon Feare not from hence forth thou shalt catch men 11. And when they hadde brought the shippes to lande they forsooke all and followed him MAT. 28. And he walking Because this hystorie is set down by Luke after two miracles which wee shall see afterwarde it was commonlye thought that the myracle which is reported was wrought by him somwhat after they were called by Christ. But the reason which they follow hath but small force for it was not the purpose of the Euangelistes to write Chronicles from yeere to yeare in a certeine and distinct order of tymes whereby it came to passe that the order of dayes being not regarded they accounted it sufficient to gather summarilye the chiefest of the deedes of Christ yet they kept an account of the yeares that it might be euident to the readers how Christe bestowed the course of three yeares from the beginning of his preaching vnto his death But those myracles which were wrought at that time they set downe at lybertie as hereafter by many examples shall more plainely appeare But now it appeareth by manye argumentes that this hystorie is reported by the three of the which yet this one may suffice the reader that is not contentious that the three with one consent doe teach that Peter and Andrew Iames and Iohn were created Apostles If they had beene called before it should followe that they had beene Apostats that forsaking their mayster and despising their calling had returned to their olde manner of life This is the only difference betweene Luke and the other two that hee onely rehearseth the myracle which the other doe omitte But this is not vnusuall amongst the Euangelistes to touch one part of a hystorie omitting many circumstances VVherefore there is no absurditie if we say that one myracle is left out by two which is reported by one And that is to be remembred that Iohn saieth 20. 31. that of innumerable miracles of Christ there were some chosen which migh suffice for the proouing of his diuine power and for the confirming of our fayth in him Therefore it is no meruaile if Matthewe and Marke doe briefly touch the calling of the foure Apostles whose circumstance Luke doth more at large set forth LV. 1. Hee stoode by the lake Matthew and Marke call it the see of Galile after the olde manner of theyr tongue That lake in times paste among the Hebrews was properly called cinduth TheÌ„ the language being corrupted the word was turned into Genezareth The prophan writen doe call it Genesar on that part that bordered vppon Galile they called it the sea of Galile The banke that was neere to Tiberias was named after that citie In an other place there will be a more fitte occasion to speake of the largenesse and cituation of the same Now we will come to the matter it selfe Luke saieth that Christ going vp into Peters shyp launched out a litle from the land that he might the more commodiouslye teache the people from thence whiche were come out of diuers places for the desire they had to heare him and when he had ended his teaching by a miracle he shewed a token of his diuine power for though it is vsuall to fishers to make many draughtes in vaine and then with one good draught to recompence the labour that they had spent in vaine yet the myracle was set forth by this circumstaunce that when they had taken nothing all the night which yet is most fit for catching sodenly a great multitude of fishes was heaped into their nettes which filled their shippes Therefore Peter and his felowes doe easily acknowledge that such a pray as exceeded measure came not to them by chaunce but was giuen them of God LV. 5. Mayster wee haue trauayled all night It is not to be doubted but that Peter knowing that Christ executed the office of a teacher and touched with a reuerence of him did so call him yet he had not so profited as he deserued to be accounted amongst his disciples For it is not enough to thinke reuerently of Christe except we embracing his doctrine with obedience of fayth do hold that which he requireth of vs. And though hee had no taste or very small taste of the Gospell yet he sheweth how much he attributeth to Christ wheras being wearyed with labour without profit that which he in vaine had tried he againe attempted Therefore it cannot be denyed but that Christ was great and that his auctoritie much preuailed with him But this perticular fayth had in one onlye commaundement of Christe and that in a priuate earthlye busines had not made Peter a Christian nor giuen him a place amongste the chyldren of God but that from this beginning of obedience he should at length be lead to a full obedience But sith that Peter
had so great a care of his life and did so diligently commend him But it appeareth by both the Euangelists that it was a sodaine palsie which at the first did put him in despaire of life for the slow palsies are without torments And Mathewe sayeth that the young man was grieuously vexed And Luke sayeth hee was neare vnto death so both sayings preuaile to set foorth the glory of the myracle either the sorowe and paine or the great daunger so that I dare say the lesse for the certaintie of the maner of the disease LVKE 5. For hee loueth our nation It is not to be doubted but that the Iewes commende him for his godlinesse For he coulde not for any other cause loue so detested a nation then for loue of the lawe and woorshippe of God And by building of a Synagogue he did euidently declare that hee fauoured the doctrine of the lawe VVherefore they say and not without a cause that hee was woorthy to haue Christe shewe himselfe bountifull to him as to a godly woorshipper of God Yet it is to be wondered at that by their entreatie they shoulde obtaine the fauour of God for a Gentile whiche they themselues contemptuously refused For if Christe bee a minister and a dispenser of the gifts of God for them why doe not they enioy that grace themselues before they gette it for straungers But suche securitie doeth alwaies raigne amongest hypocrites that they thinke to make God after a sorte obedient vnto them as if it were in their power to make the grace of God subiect to their power and wil. Then beinge filled therewith or rather because they doe not vouchsafe to taste thereof at all they resigne it vnto others as a thynge superfluous MATH 8. I am not woorthy that hee shoulde come vnder my rouse Because Mathewe is shorter hee bringeth the manne speaking thus himselfe But Luke expressing it more fully sayeth that hee gaue this in commaundement to his friends but the meaning of both is all one But there are two cipall poyntes of this sentence The Centurion sparing Christe for honour sake requireth that Christe shoulde not wearie himselfe because hee accounteth himselfe vnwoorthie of his comming Then hee attributeth so great power to him that hee beleeueth that by his onely will and woorde he canne restore his seruaunt to life A woonderfull humilitie that hee shoulde extol a manne of a seruile and a captiue nation so much aboue himselfe And it may be that being accustomed to the pride of the Iewes through his owne modestie hee did not take in ill parte to be accounted a prophane manne and so was afraide to iniurie the Prophete of God if hee shoulde bee compelled to come to a manne that was a Gentile and vncleane VVhat soeuer the matter is it is certaine that hee speaketh from his heart and that hee esteemeth so reuerently of Christe that hee dareth not call him to him Naye as it foloweth in the texte in Luke hee accounted himselfe as vnwoorthie his speache Yet it may bee demaunded by what reason he was perswaded so highly to extol Christ and that whiche presently foloweth encreaseth the doubt the more Onely speake the word and the childe shal be healed For if he had not knowen Christ to bee the Sonne of God it hadde beene superstition to haue geuen the glory of God to a man But it is scarce credible that hee coulde bee rightly instructed in the Godhead of Christe whiche as yet was vnknowen almoste to all Also Christe imputeth not nor chargeth his woordes with ignoraunce but declareth that they proceede of faith And this reason enforced many interpreaters to thinke that the Centurion celebrateth Christe as the true and onely God But I thinke that when the godly manne was fully assured of the diuine woorkes of Christe he simplie apprehended the power of God in him And without doubte hee hadde also hearde somewhat of the promised Redemer Therefore thoughe hee vnderstode not Christe to bee God manifested in the fleshe yet hee was so perswaded that the power of God was shewed in him and that suche a gift was giuen him that in his myracles hee shewed the presence of God So hee doeth not superstitiously ascribe that vnto manne whiche was proper to God but considering what was committed of God to Christe he beleeued that by his woorde alone hee coulde heale his seruaunt If auy Obiect that there is nothing more proper to God then to do by his word what he pleaseth that this mighty power can not wythout sacriledge bee giuen to a mortall manne that againe is easilye aunsweared Althoughe the Centurion did not so subtilly distinguish yet hee did not attribute thys power to the woorde of a mortal manne but of God whose minister hee was certainely perswaded Christe was This he douted not of Therefore when as Christe hadde the power of healing hee acknowledging it to bee a heauenly power doeth not tie it to his bodily presence but is satisfied with his woorde from whence hee beleueth that suche power proceedeth The similitude whyche the Centurion vseth is not taken of the like as they say but compareth the lesse wyth the greater For hee accounteth more of the Diuine power whyche hee declareth to bee in Christe then of that power whyche hee himselfe hadde ouer his seruaunts and souldiours 10. Iesus maruelled Although it cannot befal to God to maruaile because that it ariseth of thinges that are newe and vnlooked for yet maye it befall to Christe as he hadde with our flesh taken vpon him mannes affections Nowe that which Christ sayeth that he founde not so great faith euen in Israel was spoken in a certaine respecte and not simplie for if we consider all the poyntes of faith the faith of Marie did heerein at the leaste excell that she beleeued that she was with childe by the holy Ghost and that she should beare the onely begotten sonne of God Then that she acknowledged her sonne borne of her wombe to bee her creatour and the maker and onely redeemer of all the worlde But Christ commended the faith of this heathen manne before the faith of al the Iewes for two especiall causes Namely that of so little and small a taste of doctrine hee brought forth so great fruit and that so sodeinly for this was not common so highly to extoll the power of God which only beganne to shine as certaine sparkes in Christ. Then whereas the Iewes were bent to outwarde signes more then was meete this heathen man requireth no visible signe but sayeth that the onely worde should satisfie him Christ was a comming to him not that hee needed but that hee mighte prooue this faith of his VVherefore for this cause especially he cōmendeth this faith because he rested vppon his worde onely VVhat would euen one of the Apostles haue done Come Lorde see and touche This manne desireth neither his corporal comming nor his touching but beleeueth that there is so great power included in the worde that
folowed him with his disciples 20. And beholde a woman which was diseased with an issue of bloude twelue yeares came behinde him and touched the hem of his garmeÌ„t 21. For she said in her selfe If I may touche but his garmeÌ„t onely I shall be whole 22. Then Iesus turned him about and seeing her did say Daughter bee of good coÌ„fort thy faith hathmade thee whole and the woman was made hole at that houre 22. And beholde there came one of the rulers of the Synagogue whose name was Iairus and when he saw him he fel downe at his feete 23. And besought him instantly saying My litle daughter lieth at the poynt of death I praye thee that thou wouldest come and lay thine handes on her that shee may be healed and liue 24. Then hee went with him and a great multitude folowed him and thronged him 25. And there was a certaine woman which was diseased with an issue of bloude twelue yeares 26. And had suffered many thinges of Phisitions and had spent all that she had and it auailed her nothinge but shee became much worse 27. And when â—he had heard of Iesus â—hee came in the preace behinde and touched his garment 28. For shee sayde If I may touch but his cloathes I shal be hole 29. And straight way the course of her bloude was dried vppe and shee felt in her body that shee was healed of that plague 30. And when Iesus did knowe in himselfe the vertue that went out of him hee turned him rounde about in the preace and sayde who hath touched my cloathes 31. And his disciples sayde vnto him Thou seest the multitude throng thee and sayest thou who did touche mee 32. And he looked rounde about to see her that had done that 33. And the woman feared and trembled for shee knewe what was done in her and shee came and fell downe before him and tolde him the whole truthe 34. And hee sayde to her Daughter thy faith hathe made thee hole Goe in peace and â—e hole of thy plague 40. And it came to passe when Iesus was come againe that the people receiued him for they all waited for him 41. And beholde there came a man named Iairus and hee was the ruler of the Synagogue who fel downe at Iesus feete and besought him that he would come into his house 42. For he had but a daughter only about twelue yeares of age and shee lay a dying and as hee went the people thronged him 43. And a woman hauing an issue of bloud twelue yeres long which had spent al her substance vppon Phisitions and coulde not be healed of any 44. VVhen shee came behind him shee touched the hemmâ— of his garmente and immediatelie her issue of bloude stanched 45. Then Iesus sayde who is it that hath touched me VVhen euery manne denied Peter said and they that were with hym maister the multitude thruste thee and treade on thee and sayest thou who hathe touched mee 46. And Iesus sayde Some one hath touched mee for I perceiue that vertue is gone from me 47. VVhen the woman sawe that shee was not hid shee came trembling and fell downe before him and tolde him before al the people for what cause shee had touched him and howe shee was healed immediately 48. And hee sayde vnto her Daughter bee of good comforte thy faith hathe made thee hole goe in peace 18. VVhile he thus spake They that imagine that Marke and Luke doe not sette downe the same hystorie which Mathewe doeth are so plainely confuted out of the text so that it neede not any long disputation Three with one mouthe doe saye that Christe was required by the ruler of the synagogue that he would come to his house to heale his daughter In this they differ that the name of Iairus is suppressed by Mathewe and is set downe by Marke and Luke And he bringeth in the father speaking thus my daughter is deceased the other two doe say that shee was at the poynt of death and that he was tolde of her death by the way as he was bringing Christ. But in that there is no difficultie for Mathew endeuouring to be short doeth in a worde set downe togither those things which the other doe digest distinctly in their places But seeing all other things do so aptly agree togither sith so many circumstaÌ„ces doe concord in one as if three fingers shuld seeme to be directed togither to shew one thing no reason doeth suffer this hystorie to be drawn to diuers times The Euangelists do with one mouth declare that when Christ was required of the ruler of the synagogue to come to his house by the waye a woman was healed of an issue of bloud by a secrete touching of his garment and that Christ after he was come into the rulers house did raise a dead maiden So I do not thinke it needefull to vse a long circumstance of words to prooue that the three do report one and the same hystory Let vs now come to the particulers Beholde a certaine ruler Although it appeareth by the other two Euangelists that his faith was not so strong that he hoped that he coulde restore his daughter to life yet it is not to be doubted but that he being rebuked by Christ conceiued a greater hope then hee had brought from home But Mathew as it is sayd endeuouring to be short placeth in the beginning that which was wrought in successe of time yet the hystorie is thus to bee gathered that Iairus first demaunded to haue his daughter cured of her disease and then to bee restored from death to life after when Christ had encouraged him VVorshipping is taken for the bowing of the knee as we gather by the words of Marke and Luke for Iairus did not giue diuine honour to Christ but worshipped him as a Prophet of God And it is well knowen that the bowing of the knee was very common amongst the inhabitants of the East Come and lay thine hand on her VVee haue heere a notable spectacle of the fauour of God towardes vs if thou comparest the ruler of the synagogue with the Centurion a heathen manne thou wilt say that in him there was a full great light in this scarce one little droppe of faith he imagineth that Christe hath no power to doe her good except hee touche her and hauinge receiued woorde of her death hee is so afraide as if there were no further remedie Therefore we see that his faith was weake and very colde but that Christe yeeldeth to his requestes and encourageth him to hope wel declareth that his faith howe small so euer it was was not vtterly reiected Therefore though we be not instructed fully in the faith as it were to be wished yet there is no cause why our weakenesse shoulde hinder vs or driue vs from calling vppon God 20. A woman which was diseased with an issue of bloud The Euangelistes doe expresly declare that this issue of bloud had endured for the space of
12. yeares and that the woman had not beene flacke in seeking remedies in so much that shee had consumed al her substance vpon Phisitions wherby the glory of the myracle was so muche the greater For it doeth euideÌ„tly appeare that the disease being incurable was not healed by the power of man and that so sodenly and by the touching of his garment only But that the woman thought shee should be presently whole if shee might onely touche his garment was the singular worke of the holy Ghost and may not be drawn to a generall rule VVe know how ouerthwartly superstition plaieth with a foolish an vnaduised imitation of holy men but they are Apes and not imitatours which take vpon them to folowe any one singular example without a commaundement from God and rather after their owne fansie then by the direction of Gods spirite Also it may be that the faith of the woman had mixed in it some fault or error which Christ through his mercy doth tolerate pardon And that after shee was founde to bee the partie shee doeth feare and tremble suche doubting cannot be excused bicause it is contrary to faith VVhy doeth shee not rather directly come to Christe If she woulde not for reuerence from whence then did shee hope for helpe but by his mercie Then howe commeth it to passe that shee feareth as one that hadde offended if shee were perswaded of his fauour Christe voutchsafeth to commende her faith For that is it which I touched euen now God doth deale louingly gently with his so that he accepteth their faith though it be maimed and weake not imputing the defects and waÌ„ts of the same Therefore this woman came to Christe by the direction of faith But that shee stacke in his garment rather then shee woulde by praiers offer her self vnto him to be healed she did peraduenture of an vnaduised zeale somewhat goe out of the way especially sith that by and by after she sheweth that shee attempted it of a doubtfull and a wauering minde But if we graunt that she was thus directed by the spirit yet that rule remaineth fast that our faith must not be caried hither and thither by priuate examples because it must be throughly grounded vppon the woorde of God according to that saying of Paule Rom. 10. 17. faith coÌ„meth by hearing and hearing by the woorde of God This admonition is very profitable that wee shoulde not geue the title of faith to euery vaine conceiued opinion VVho is it that toucheth Marke declareth it more plainely that Christe looked about him that he might knowe who it was But this seemeth to bee absurde that Christe shoulde powre foorth his grace not knowing to whome hee shoulde doe good And that is as harde that hee sayeth a litle after that he fealt that power was gone out of him As though it should passe from him after any other order then of his free gift when and to whome hee shall thinke good to distribute the same But it is not to bee doubted but that wittingly and willingly hee healed the woman and it is not to be doubted but that by his spirite hee drewe her vnto him that he might heale her but he requireth her that shee woulde willingly come foorth amongest the people If Christe hymselfe shoulde haue declared his owne myracle peraduenture his woordes shoulde not haue beene beleeued but now when as the fearfull woman telleth what is befallon vnto her her confession hathe the more credite 22. Daughter be of good comfort The weakenesse of her faith is proued by this speach for if her fearfulnesse had not bene faultie Christ would not haue reproued her by exhorting her to be of good coÌ„fort yet he also praiseth her faith wherby is gathered that which I sayd before when as by the direction of the spirit a sincere desire of godlines she sought Christ yet shee wauered so that shee needed not to be confirmed So we see that faith that it may please God hath neede of forgiuenesse and also to bee raised with new helpes that it may gette more strength Now this must Analogically be ledde from the healing of the body to the saluation of the soule for as Christe attributeth the deliuerance of the woman from her disease to faith so it is certaine that by faith which reconcileth vs to God we obtaine forgiuenesse of sinnes VVhen he commaundeth her to goe in peace and sayeth that shee is healed of her disease heereby we gather that she had then truely confirmed that benefite which shee had receiued when as shee heareth that by the mouth of Christ which shee had nowe found by experience For we cannot otherwise enioy the benefites of God truely and with a quiet conscience but while wee possesse them hidden in the treasurie of his promisses Math. 9. Marke 5. Luke 8. 23. Nowe when Iesus came into the rulers house and sawe the minstrels and the multitude making noise 24. He said vnto them gette yee hence for the maid is not dead but sleepeth And they laughed him to scorne 25. And when the multitude were put foorth he went in and tooke her by the hande and the maide arose 26. And this brute went throughout all that land 35. VVhile he yet spake there came from the rulers house certaine whiche saide Thy daughter is dead VVhy diseasest thou thy master any further 36. Assoone as Iesus hearde that woorde spoken be sayde vnto the ruler of the synagogue Be not afraide onely beleeue 37. And he suffered no man to folow him saue Peter Iames and Iohn the brother of Iames. 38. So he came vnto the house of the ruler of the Synagogue and sawe the tumult and them that wept and wailed greatly 39. And he went in and sayd vnto them why make yee this trouble and weepe the childe in not dead but slepeth 40. And they laughed him to scorne but he put them all out and tooke the father and the mother of the childe and them that were with him and entred in where the childe lay 41. And toke the childe by the hand said vnto her Taâ—itha cumi which is by interpretation maiden I say vnto thee arise 42. And straight way the maiden arose and walked for shee was of the age of 12. yeares and they were astonied out of measure 43. And he charged them streightly that no man should knowe of it and commaunded to giue her meat 49. VVhile he yet spake therâ— came one from the ruler of the synagogues house which sayd to him Thy daughter is dead disease not thy master 50. VVhen Iesus heard it he aunsweared him saying Feare not beleue onely and she shal be made whole 51. And when he went into the house he suffered no man to goe in with him saue Peter Iames and Iohn the father and the mother of the maide 52. And al wept and sorowed for her but hee sayde weepe not for shee is not dead but slepeth 53. And they laught him to scorne knowing
And lette vs learne heereby so oft as any aduersitie doth arise that our faith is tried of the Lorde but if the troubles doe encrease so that they doe almoste ouerwhelme vs it is by the same purpose of God to exercise our patience or that by this meanes our hidden infirmitie might come to light as wee see when the waues couered the Apostles their infirmitie was reuealed which before was hidde 25. Maister saue vs. A godly prayer as it seemeth for what could they haue done better then being at the poynt to be lost to seeke for preseruation at Christe But sith that Christ condemneth them of infidelitie wee must seeke wherein they offended And I doubt not but that they stucke too muche to the carnall presence of their maister For as it appeareth by Marke they doe not simplie entreat him but they expostulate the matter with him Maister carest thou not that we pearish Luke also noteth an amased trembling Maister maister wee pearish They ought to account that the Godheade of Christe was not oppressed with the sleepe of the flesh and to haue fledde to the same But they rest vntill extreeme daunger enforceth them then excessiue fear amaseth them so that they thinke they cannot be safe except they waken Christ. This is the cause why hee accuseth them of infidelitie For in that they required that hee woulde helpe them was rather a testimonie of their faith if they had trusted in his diuine power and patiently without feare hadde hoped for the helpe which they required And thus is the question aunsweared which maye be demaunded of his reproouing them whether all feare is naught and repugnant to faith First he doth not simplie reprooue them because they feare but because they be feareful Marke also vseth suche a phrase as noteth that they did feare beyond measure Then by opposing faith to their feare he sheweth that he speaketh of excessiue feare whiche doeth not so much exercise their faith as shake the rootes of faith out of their mindes And thereby appeareth that euery feare is not contrary to saith for if we feare nothing a retchlesse securitie of the fleshe doeth oppresse vs so faith fainteth the desire to pray waxeth dull and the remembraunce of God is at length extinguished Further they which are not touched with a feeling of euilles are rather blockish then constant So we see that feare which stirreth vp faith is not of it selfe to be condemned vntill it exceede measure And herein is the excesse if that the tranquillitie of our faith be therby either troubled or waxe faint which ought to rest vpon the word of God but because it neuer falleth out that the faithfull do so gouerne themselues that their faith is kept vnshakeÌ„ they do almost alwaies offend in fearing But it is requisite to determine not to condemne the shaking of faith for euery feare but for that feare which disturbeth the peace of conscience so that it rest not in the promisses of God 26. He rebuked the windes Mathew rehearseth also the words of Christ wherwith he speaketh to the sea and commaundeth it to be silent that is to be calme not that the lake had any senses but that he might shew that the power of his voyce doth pearce euen into the dumme elements And not onely the sea and the windes creatures without sence doe obey the commaundement of God but the wicked also themselues with all theyr stubbornnesse For when as God will appease warlike tumults he doeth not alwaies mollifie the cruell mindes of men and frame them to obey him but he yet causeth their weapons to fall out of their handes be they neuer so madde And so is that fulfilled which is wrytten Psal. 46. 9. He maketh warres to cease vnto the ends of the world he breaketh the bow and cutteth the speare in sunder and burneth the chariotes with fire 27. And the men meruailed Marke and Luke seeme to attribute this to the Apostles for after they had sayd that Christe had reprooued them they adde they cried out with feare who is this yet this is rather to be applied to others which did not as yet know Christe But lette vs folowe bothe heerein doeth nowe appeare the fruite of the myracle when the glory of Christe is shewed foorth If any thinke that the Apostles spake it then this shal be the meaning of the woordes his diuine power was sufficiently prooued in that the windes and the sea doe obey him Yet because it is more probable that other spake it the Euangelistes doe teache in these wordes that their minds were so striken with the myracle that the reuerence of Christ was a certaine preparation to faith Math. 8. Marke 5. Luke 8. 28 And wheÌ„ he was come to the other side into the countrey of the Gergeseues there mette him two possessed with deuils which came out of the graues very fierce so that no manne might goe by that way 29. And beholde they cried out saying Iesus the sonne of God what haue wee to doe with thee Art thou come hether to torment vs before the time 30. Now there was a farre off froÌ„ them a great heerdâ— of swine feeding 31. And the deuils besought him saying If thâ—u cast vs out suffer vs to goe into the heerde of swine 32. And he sayde vnto them Goe so they went out and departed into the heard of swine and beholde the whole heerd of swine was caried with violence from a stiepe downe place into the sea and died in the water 33. Then the herdmen fled and when they were come into the citie they tolde all things what was become of them that were possessed with deuils 34. And behold al the citie came out to meete Iesus when they sawe him they besought him to departe out of their coastes 1. And they came ouer to the other side of the sea into the coâ—â—trey of the Gadarenes 2. And when hee was come oute of the shippe there mette him incontinently out of the graues a man which had an vncleane spirite 3. VVho had his abiding among the graues and no man coulde binde him no not with chaines 4. Because that when he was often bounde with fetters and chaines hee plucked the chaines asunder brake the fetters in peeces neither could any man came him 5. And alwayes both night day he cried in the mouÌ„taines in the graues stroke him self with stones 6. And when he saw Iesus a far of he ran and woorshipped him 7. And cried with a loud voice and said what haue I to doe with thee Iesus the sonne of the most high God I charge thee by God that thou torment me not 8. For he sayd vnto him Come out of the man thou vncleane spirite 9. And hee asked him VVhat is thy name and hee aunsweared saying my name is Legion for wee are many 10. And they prayed him instantlye that hee woulde not sende them away out of the countrey 11. Nowe there was there in the
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
gathering courage and strength might be prepared to the battel It is therefore as muche as if he shuld haue said your estate hath yet been easie and pleasant for my will was as children to nourish you tenderly nowe the ful time is at hande wherein I will exercise you as men Yet the diuersity reacheth further which the diuersity of the two times doth here set downe for if without prouision when matters were so quiet as they might haue prouided for themselues they wāted nothing when they went about their office now much more in the tumult and heat the care of victual being cast aside it behoueth thē to hast whether necessity calleth them And though christ doth here especially remember what he wold do with his 12. disciples yet withall hee declareth that while wee are yet yonglinges and weake in faith we shall haue so long time truce giuen vs vntill we growe vp to be men therefore they doe very euill which doe vse and apply their ease to delites which do weaken the strength of faith But let vs not doubt but that Christ at this day hath regarde of vs so as he will not thrust forward younglings and them that are vnmeete for the warre but before he sendeth them foorth to the conflicte hee furnisheth them with weapons and with power 36. Nowe he that hath a bagge Hee doeth figuratiuely declare that great troubles and most sharpe assaults are at hand euen as if a captaine meaning to bring foorth his soldiours into the fight shoulde crie an alarme And he commandeth that all other cares being sette aside they shoulde apply themselues to nothinge but to the warre no that they shoulde not so muche as thinke of their victuall For hee teacheth as the maner is in extreeme dangers that all things shoulde be solde to the bagge and the scrippe that they might defende themselues with weapons But hee doeth not call them to the outward battaile but onely vnder the similitude of going to the warres he declareth howe hard conflictes of temptations they should endure and how grieuous assaults of spiritual troubles they shoulde beare Also that they might the more willingly repose themselues vppon the prouidence of God first as it is sayde hee biddeth them remember that God had a care of them so that when they went empty and naked caryinge no victuall with them yet he prouided for them Such and so conuenient a helpe of God should make them which haue had experience of the same neuer to doubt againe but that he will helpe in what so euer they shall neede 37. That yet the same which is wrytten The force is in this aduerbe Yet because that Christ declareth that he hath not done al things appertaining to his office vntill that he be numbred with the wicked and vngodly as one of their company But least the vilenesse of the acte to muche amase them he alleageth the prophesie of Isaiah out of the chap. 53. 12. which of a certainty cannot be otherwise expounded then of the Messiah Now sith it is sayd there that he shoulde be accounted amongst the wicked it became not the faithfull to be troubled at that sight though it was cruell much lesse to be alienated from Christ who coulde not otherwise be the redeemer but by taking the reproofe and shame of a wicked manne vpon him For there is no apter a remeady for the taking away of offences when any absurditie doeth terrifie vs then if wee acknowledge it to bee the pleasure of God and nothinge is done rashlye nor without good cause which is done by his appoyntmēt especially where the same was spoken long before whiche appeareth by the successe of the same Therefore when the disciples were to hope for such a redeemer as God had promised in times past and the Prophet Isaiah had testified that he shoulde beare the punishment vppon him that he might deliuer vs from guiltinesse this shoulde suffice for the appeasing of the horrour that the disciples shuld not make lesse account of Christ. Therefore hee addeth that those things whiche appertained to him haue an ende signifying that nothing was spoken in vaine by the prophets For this phrase vsed by the Greekes signifieth to bee perfourmed or to bee brought to effecte Now when the successe doth prooue what soeuer the Prophets haue spoken this should rather auaile for the confirmation of our faith then to make vs afraide or doubt And though by this one argument Christ doeth strengthen and comfort the disciples because that all the prophesies should be perfourmed yet the counsell it selfe of the purpose of God containeth in it no small matter of comfort namely that Christ became subiecte to the damnation which we all had deserued was accounted amongst the wicked that he might offer vs which are wicked and ouerwhelmed with sinnes as righteous to the father For heereof are we accounted pure and free from sinnes before God because that a lambe pure and free from all spotte supplied our place as shal be againe declared in the next chapter 38. Lorde beholde heere are two swordes Truely this was a vile and a beastly rudenesse that the disciples so ofte admonished of bearing the crosse do thinke that they should fight with swordes of yron Further it is vncertaine whether they say that they haue two swordes as if they were well furnished against the ennemies or whether they complained that they wanted weapons This is euident that they were so blockish that they thought not of the spirituall ennemie But that the Canonists doe heereof gather that their horned bishops haue both the iurisdictions it is not onely a filthy allegorye but a vile scoffe wherewith they abuse the word of God And it was meete that the bondslaues of Antichrist shuld fall to this madnesse that openly with sacrilegious contempt they shuld tread vnder feete the holy oracles of God Mathew 26. Marke 14. Luke 22. 36. Then went Iesus with them into a place whiche is called Gethsemane and sayde vnto his disciples Sitte yee heere while I goe and pray yonder 37. And he tooke Peter the two sonnes of Zebedeus and began to waxe sorrowfull grieuously troubled 38. Then sayd Iesus vnto them My soul is very heauy euē vnto death tarie ye here and watche with me 39. So he went a little further and fell on his face and prayed sayinge O my Father if it be possible let this cup passe from mee neuerthelesse not as I will but as thou wilt 40. After he came to the disciples and found them a sleepe and sayd to Peter VVhat could ye not watch wyth me one hour 41. VVatch and pray that yee enter not into temptation the spirite in deede is ready but the flesh is weake 42. Againe he went away the second time and prayed saying O my Father if this cup cannot passe away from mee but that I must drinke it thy will be done 43. And hee came and founde them a sleepe againe for their eyes were heauie 44. So
But admit they followed something which seemed to be true yet can they not deny but that serm◠is more conuenient VVherby it appeareth what barbarous tyranny those pelting Diuines did vse who did so molest Erasmus because he changed but one worde into that which was better And the woorde was with God wee said euen nowe that by this meanes the sonne of God is placed aboue the worlde and is set before all ages And also this phrase doth attribute vnto him a distinct person from the father for it were very absurde for the Euangelist to say that the worde was alwayes with God vnlesse it had a proper subsistence in God Therefore this place serueth to refute the errour of Sabellius because it declareth that the sonne differeth from the father I saide euen nowe that wee must be wise with sobrietie in so great mysteries speake modestly of the same Notwithstanding the olde writers of the Churche are to bee holden excused who when as they could not otherwise defend the right and sincere doctrine against the wresting boughtes of the heretikes they were inforced to inuent certain words which notwithstanding were consonant vnto that which is deliuered els where in the Scriptures They said that there were three persons in one and the simple essence of God The worde person is taken in that sense in the first Chapter to the Hebrues wherunto the worde substance answereth as Hyllarie taketh it They called the diuers properties which are in God persons which our mindes doe beholde like as saieth Gregorie Nazianzene that hee cannot thinke vpon one but by and by there appeare three And the worde was God Least there shoulde remaine any doubt concerning the diuine Essence of Christe in plaine words hee affirmeth that he is God Nowe seeing there is one onely God it followeth that Christe is of the same Essence with the father and yet they differ in some point But wee haue already spoken of this second member As touching the vnitie of the Essence too intollerable was the wickednesse of Arrius who least hee shoulde bee inforced to confesse the eternall diuinitie of Christe did babble that there was a certaine feigned God But seeing that we heare that the worde was God why shoulde wee doubt of his eternall Essence any longer 2. This was in the beginning To the end the Euangelist may the more deepely imprint in our mindes that which he said before hee gathereth these two former members into a briefe conclusion that the word was alwayes and that with God so that thou mayest vnderstande the beginning to be aboue all time 3. All things were made by it After that he hath affirmed that the word is God and hath set foorth his eternall Essence hee now proueth his diuinitie by his workes and this is practicall knowledge whereunto wee ought especially to accustome our selues For the bare name of GOD which is attributed vnto Christe shal be of small force with vs vnlesse our faith shall in very deede perceiue that he is such a one And he doth fitly affirme that of the sonne of God which doth properly agree to his person Paule saith sometime simplie that all things are by God but so often as the sonne is compared with the father hee is distinguished by this marke Wherefore this maner of speeche is vsuall that the father hath made all things by the sonne and that all thinges are of God by the same sonne The drift of the Euangelist as I said is this that the word of God began to worke openly immediately after the creation of the worlde For whereas he was before incomprehensible in his Essence his power was then knowne openly by the effect Furthermore some of the Philosophers doe so make God the Creator of the worlde that they adioyne vnto him a minde in this his worke In this they saide well because it is agreeable to the Scriptures but because they vanish away by and by in friuolous cogitations there is no cause why wee should greedily desire their testimonies but rather being contented with this heauenly Oracle let vs knowe that there is muche more said then our minde is able to conceiue And without it was made nothing that was made Although this place be read diuersly yet without all doubting I read it in one text on this wise There was made nothing that was made And herein doe all the Greeke copies agree at least those which are of more allowable authoritie againe the sense doth necessarily require that it shoulde be so They which distinguish this member That which was made from the former sentence that they may ioyne it with the sentence following they bring a racked sense That which was made in it was life that is it liued or was holden in life But they shall neuer bee able to shew that this maner of phrase is any where attributed to the creatures Augustine being after his accustomed maner too much addicted to Plato is carried away vnto Idaes or formes that God had conceiued the forme of the whole worke in his minde before suche time as hee created the worlde and so by this meanes the life of those things which were not as yet was in Christe because the creation of the worlde was ordered in him But wee shall see anon howe farre this is from the Euangelists meaning Now I returne vnto the former member This is no vnnecessarie repetition as it seemeth at the first blush because Satan goeth about by al meanes possble to pull away somewhat from Christe the Euangeliste meant plainely to testifie that there is nothing of all these things which were made excepted 4. In it was life The Euangelist hath taught hitherto that al things were created by the worde of God now he doth in like sorte attribute vnto it the preseruation of those things which were created as if hee shoulde say that the power of that worde which appeared in the creation of the worlde was not only sodam or but for a moment and passed away by and by againe but that it is euident in this that the order of nature continueth sure and certaine like as hee is said in the first to the Hebrues verse 3. to sustaine all things with the worde and becke of his power But this life may either be extended vnto thinges without life which liue after their maner though they bee without sense or it may bee expounded of the liuing creatures only It skilleth not muche whether you choose for the sense is simple that the worde of God was not only the fountaine of life to all creatures that these thinges myghte begin to bee which were not as yet but that it cōmeth to passe through his liuely vertue that they continue in their estate For vnlesse his continuall inspiration doe refreshe and strengthen the worlde it must needes come to passe that all thinges whiche siue and haue any being shall straightway decay or be brought to nothing Finally Iohn doth testifie that that commeth to passe
that a great Prophete of God had appeared he doth not contemne nor neglecte the doctrine which came from heauen but is somewhat desirous to heare the same which desire came only from the feare and reuerence of God Friuolous curiositie doth moue many to enquire after new things greedilie but questionlesse religion and the feeling of conscience did enforce Nicodemus to desire to knowe the doctrine of Christe more familiarly And although it laid hid long time as though it had beene dead yet so soone as Christ was dead it brought foorth such fruite as no man wold euer haue hoped for Rabbi wee knowe These wordes import as much as if hee shoulde haue saide master wee knowe that thou art come as a master or teacher But for as muche as learned men were then commonly called masters Nicodemus saluting Christe in the former place according to the common custome doth call him by the common name and afterward he affirmeth that he was sent of God to be a teacher And vpon this principle dependeth all the authorie of teachers in the Church For seeing that wee must be wise only out of the worde of God we must heare none other saue those in whose mouth God speaketh VVee must also note that although religion was very much corrupted and almost quite abolished amongst the Iewees yet did this maxima still remaine That he was no lawfull teacher that came not from God But because none doe more proudly and carelesly bragge of the title of God then false prophetes we haue heere neede of discretion whereby the spirites may be tryed Therfore Nicodemus addeth that it doth manifestly appeare that Christe is sent of God because God doth more mightilie bewray his power in him then that it can be denied that GOD is present with him And he taketh it for a thing which all men doe confesse that God is wont to worke by his ministers alone that by this means he may seale and confirme the function whereunto he hath called them And that not in vaine seeing that the Lorde would alwayes haue myracles to be seales of his doctrine Moreouer he doth well in this that he maketh GOD the only authour of myracles when he saith that none can doe these signes vnlesse God be with him For it is as much as if he shoulde affirme that they are not done by man but that the power of God reigneth and doth manifestly appeare in them To be briefe seeing that there is a double fruite of myracles the one that they do make a preparation vnto faith secondly that they doe better confirm the same beeing conceiued out of the worde of God Nicodemus had profited well in the former part because he learneth by the myracles that Christe is a true prophete of God Yet this seemeth to be scarce firme enough for seeing that the Prophetes do no otherwise once delude the vnskilful with their deceits then if by true myracles they did proue themselues to bee the ministers of God what difference shall there be betweene truth and lying if faith doe depend vpon myracles Yea Moses doth flatly affirme that wee are tryed by this meanes whether we loue God or no. VVe doe also well knowe the admonition of Peter and Paule that the faithfull do beware of lying signes wherewith Antichriste shall blinde the eyes of many I answer that this commeth to passe through the iust permission of god that they may bee deceiued by the subtiltie of Satan who are worthie but I say that this is no hinderance vnto the godly but that the power of God may appeare vnto the elect in miracles which may be vnto them an approbation of true and sounde doctrine So Paule doth reioyce that his Apostleship was confirmed by signes and myracles Therefore howsoeuer Satan do boast himselfe in darkenesse as Gods Ape yet so soone as mens eyes are opened and the light of spirituall doctrine doth shine myracles doe sufficiently testifie that God is present in suche sort as Nicodemus speaketh of in this place 3 Verily verily I say vnto thee In this that Christ repeateth this worde verily twyse it serueth to procure attention For being about to speake of a thinge of all other the most weightie hee had neede to make Nicodemus more attentiue who woulde otherwise haue set light by all this whole speech this therefore is the ende of the double affirmation But although these wordes seeme to be farre fet and to come out of season yet did Christe begin most fitly at the same For as seede is sowen in wast in an vntilled grounde so the doctrine of the Gospel is sowen in vaine vnlesse the hearer be first tilled and rightly framed vnto obedience and docilitie Christe sawe the minde of Nicodemus full of thornes and choked with many euil weedes so that there was scarce any place left for spirituall all doctrine Therefore this exhortation was insteede of plowing to purge the same least any thing shoulde make the doctrine vnfruitefull VVherefore let vs remember that this was once so spoken to one that the sonne of God speaketh vnto vs all dayly with the same voyce For which of vs will say that he is voide of wicked affections so that hee hath no neede of any such purgation Therefore if we will goe forwarde well and profitablie in the schoole of Christ let vs learne to begin at this Vnlesse a man bee borne againe As if he shoulde say so long as thou hast not that which is the chiefest in the kingdome of God I doe not much passe for this that thou doest acknowledge mee to bee a teacher for this is the first entrance into the kingdom of God that thou become a newe man And because this is a notable sentence it is meete that we throughly examine euery part thereof To see the kingdome of God Doth import as much as to enter into the kingdome of God as it shal appeare anone out of the text But they are deceiued that take the kingdome of God for heauen seeing that it doth rather signifie the spirituall life which is begun in this world through faith and doth growe vp dayly according as faith doth encrease So that the meaning heereof is that no man can truly be gathered into the Churche of God that he may be reckoned amongst the childrē of God but he must first be renued Therefore it is by this briefly declared after what sorte Christianitie doth begin In these wordes we are also taught that we are borne as aliants and men banished from the kingdome of God and that we doe continually dissent from the same vntill such time as the seconde begetting doe change vs. For the sentence is generall whiche comprehendeth all mankinde If Christ had said thus vnto one or a fewe that they cannot come into heauen vnlesse they be first borne againe we might coniecture that he speaketh only of certaine persons but he speaketh of all men without exception For it is an indefinite sentence which is of
had rather haue him to be the authour of death then of life Hee that beleeueth in him is not condemned VVhereas he doth so often so diligently inculcate this point that all the faithfull are out of danger of death wee may gather hence howe necessarie the certaintie and stabilitie of hope is that the conscience may not continually feare and be tormented Therefore he affirmeth againe that there doth no damnation remaine when as we shall beleeue which thing he will expound more at large in the first chapter The presentence is taken in this place for the future according to the custome of the Hebrewe tongue for he will haue the faithfull to be free from the feare of damnation The next sentence but hee that beleeueth not c. Signifieth vnto vs that there is no other remedie whereby any man can escape death As if hee shoulde say that there remaineth nothing but death for those who reiect the life that is giuen theÌ„ in Christ seeing that life coÌ„sisteth only in faith alone He putteth in the preterperfectence of the verbe emphatically that he might the better expresse that all vnbeleeuers are quite vndone And we must note that Christ speaketh peculiarly of those whose impietie shall bewray it selfe in the manifest contempt of the gospel For although it be true that there was neuer any other way to escape death then to flie vnto Christe yet because Christ intreateth in this place of the preaching of the gospel which was to be spread abrode throughout the whole worlde he vttereth these wordes agaynste those who doe wickedly and malitiously extinguish the light which GOD hath kindled 19 And this is the iudgement that light came into the worlde and men loued darkenes more then light for their workes were euill 20 For euery one that doth euill hateth the light and commeth not vnto the light least his workes should bee reproued 21 But he that doth truth commeth to the light that his workes may be made manifest because they are done in God 19 And this is the iudgement He preuenteth the murmurings complainings which profane men are wont to vtter against the too too great rigour as they thinke of GOD when as he dealeth more sharpely with them then they woulde wishe It seemeth to them an harde matter that all those should perish which do not beleeue in Christ. Therfore least any man should ascribe his damnation vnto Christ he teacheth that it is to bee imputed to euery mans owne fault The reason is because infidelitie is a witnesse of an euill conscience VVhereby it appeareth that the wickednesse of the vnbeleeuers doeth keepe them backe from comming to Christ. Some there be who thinke that the signe and tokeÌ„ of daÌ„nation is only set downe in this place But Christ his intent and purpose is to tame the wickednesse of men least after their accustomed maner they turne theyr backes or chide with God as if hee did handle them vniustly whilest that he doth punish their incredulitie with eternall death Therefore he sheweth that such iudgement is iust not subiect to any such false slaunders not only because they deale frowardly who preferre darknesse before light and doe of their owne accord flie from the light which is offered them but because that hatred of the light doth spring only from a giltie and wicked minde There shineth in many a goodly shew of holinesse who notwithstanding are enemies to the gospel but how so euer they appeare to be more holy then angels it is questionlesse that they are hypocrites because they refuse the doctrine of Christ for no other cause saue only because they loue their lurking dennes whereby their filthinesse may be couered Therefore seeing that hypocrisie alone doth make God to bee displeased with men they are all giltie because vnlesse being blinded with pride they did flatter theÌ„ selues in their vices they would be ready and willing to receiue the doctrine of the Gospel 20 For whosoeuer doth euill His meaning is that they do hate the light for this cause because they are euill so muche as in them lyeth they desire to couer their sinnes whereupon it followeth that they do as it were of set purpose nourish the matter of daÌ„nation by driuing away the remedy Therfore we are much deceiued if we think that they are carried with a godly zeale who rage against the gospel seeing that they do rather abhor the light that they may more freely flatter themselues in darknesse 21 But he that doth This seemeth to be spoken vnproperly absurdly vnlesse you will confesse that there are some that be righteous which speake the truth before they be regenerate by the spirite of God VVhich thing agreeth not with the perpetuall doctrine of the scripture For wee know that faith is the roote from which the fruits of good woorkes doe spring To the end that Augustine may resolue this doubt hee expoundeth these wordes doth the truth thus hee which acknowledgeth howe miserable we are and destitute of all power to doe well And indeede this is the true preparation vnto faith when as being inforced with the feeling of our pouertie we flie vnto the grace of God But all this is contrarie to Christe his minde for his meaning was simplie to affirme that those who deale sincerely doe desire nothing more then the light that their workes may be proued and tryed because after that such tryall is made it doth better appeare that they spake the truth before God and were cleane from all deceite But some man will inferre falsly and ignorantly that mens consciences doe not accuse them before faith commeth For Christe doth not say that the elect doe beleeue that they may winne prayse for their good workes but he declareth onely what the infidels woulde doe vnlesse theyr owne consciences did accuse them Furthermore Christe vseth this worde truth because beeing deceiued with the externall shew of workes we doe not consider what lurketh with in Therefore he saith that perfect men and those who are no dissemblers do willingly come foorth into the sight of God who is onely fit to giue iudgement of our workes For those workes are saide in this place to be done in God which he alloweth and are good according to his rule Hereby wee may learne that wee must not iudge of woorkes vnlesse we beholde them with the light of the Gospel because our reason is altogether blinde 22 After these thinges came Iesus and his disciples into the land of Iudea and he was conuersant there with them and did baptise 23 And Iohn was also baptizing in Aenon nigh vnto Salim because there was muche water there Therefore they came and were baptised 24 Because Iohn was not yet cast into prison 25 Therefore there arose a question betweene the disciples of Iohn and the Iewes concerning purging 26 And they came vnto Iohn and said vnto him Rabbi he that was with thee beyond Iâ—rdan to whome thou bearest witnesse beholde he baptiseth and
so that he may now be worshipped euery where without any difference of places or countries 22 You worship you know not what we worship that which we know because saluation is of the Iewes 23 But the houre commeth and now is when the true worshippers shall worshippe the father in spirite and truth for the father requireth to haue such to worship him 24 God is a spirite and they that worship him must worship him in spirite truth 25 The woman saith vnto him I knowe that the Messias shall come who is called Christe therfore when he shall come hee shall tell vs al thinges 26 Iesus saith vnto her I am he that talke with thee Now he doth more at large expound that which he touched briefly concerning the abrogating of the law Yet doth he deuide the sum of his speech into two members in the former hee condemneth the manner of worshipping god vsed among the Samaritanes of superstition error and doeth testifie that the Iewes did worship God wel and lawfully He addeth the cause of the difference because the certaintie of the worship which the Iewes vsed did appeare vnto them out of the worde of God but the Samaritanes had no certaintie from the mouth of God Secondly hee declareth that the rites which the Iewes kept hytherto should shortly haue an end 22 You worship that which you know not A sentence worthie to be remembred wherein we are taught that we must assay nothing rashly and by chaunce in religion because vnlesse knowledge be present we doe not any longer worship God but a false imagination or ghost Therfore by this thunderbolt are throwen downe all good intents as they cal them For we know that men can doe nothing els but erre when their own opinion doth rule them without the word of God or his commandemēt For Christ taking vpon him his countries cause and person doth teache that the Iewes doe much differ from the Samaritanes VVhy so Because of them commeth saluation saith he By which wordes he giueth her to vnderstand that they doe exceede them in this one point because God had concluded the couenant of eternall saluation with them Some do restraine it vnto Christ who came of the Iewes And truly sithence that all the promises of God are sure and certaine in him there is no saluation saue only in him But because it is out of doubt that Christ doth preferre the Iewes for this cause because they doe not worship any vnknowen power but one God who reuealed himselfe vnto them and who hath adopted them to be his people by this word saluation must bee vnderstood that wholesome manifestation which they had by the heauenly doctrine But why doth he say that it is of them when as it is rather committed to them that they alone might enioy it He alludeth in my iudgement vnto that which was foretold by the Prophets that there should a lawe come out of Syon For they were separated for a time frō other people vpon this conditiō that the pure knowledge of god might at length flowe from them vnto the whole worlde Notwithstanding this is the summe that God is not worshipped aright vnlesse he be worshipped according to the certaintie of faith which must needs proceede frō the worde of God wherupon it foloweth y t they fal away vnto idolatry whosoeuer they be that depart frō the worde of god For Christe doth in plaine wordes testifie that an idol or vaine fictiō is set vp insteed of God where mē are ignorāt of the true god hee doth cōdemne all those of ignorāce vnto whō god hath not reuealed himself For so soone as we are once destitute of the light of his word darknes blindnes do reigne And we must note y t when the Iewes had brokē the couenaunt of eternal life with their vnfaithfulnes which was established with their fathers they were depriued of that treasure which they kept then as yet for they were not as yet driuen out of the church of God Nowe seeing that they denie the sonne they haue nothing to doe with the father The same must we thinke of all those who haue fled frō the pure faith of the gospel vnto their own inuentions Howsoeuer they flatter themselues in their stoutnes who worship god according to their own mind or mens traditiōs yet this one voyce thūdering out of heauē doth ouerthrow whatsoeuer diuine holy thing they think they haue You worship that which you knowe not Therefore to the end our religion may be approued of God it must needes leane vnto the knoweledge conceiued out of his worde 23 But the houre commeth and now is The latter member concerning the abrogation of the legall worship followeth VVhen he saith that the houre commeth or shall come he teacheth that the order deliuered by Moses shall not be perpetuall Heb. 9. 10. VVhen he saith that the houre is nowe he maketh an end of the ceremonies and so he telleth her that the time of reformation is fulfilled In the meane while he alloweth the Temple the Priesthood and all rites annexed thereunto as touching the vse of the time past Furthermore to the ende he may declare that God will neither bee worshipped at Ierusalem nor in mount Garizin he taketh vnto himself a deeper principle namely that the true worship of him cosisteth in the spirite For thereupon it followeth that he is rightly called vppon euery where Yet first of all here may a question be asked why and in what sense the worship of God is called spirituall To the end wee may vnderstand this we must note the opposition betweene the spirite and the external figures as betwene the shadowes and the truth Therefore the worship of God is said to consist in the spirite because it is nothing els but the inward faith of the hearte which bringeth forth inuocation secondly the puritie of conscience the deniall of our selues that beeing giuen to obey God we may be vnto him as holy sacrifices Heerupon ariseth another question whether the fathers did worship him spiritually vnder the lawe or no I answere seeing that God is alwayes lyke to himselfe hee allowed no other worship from the beginning of the worlde saue the spirituall worship which was agreeable vnto his nature VVhich thyng Moses doth sufficiently testifie who doth in many places declare that the ende of the lawe did tend to no other end but that the people shold cleaue vnto God with faith and a pure conscience And the prophetes doe more clearely expresse the same when as they sharply inueigh against the hypocrisie of y e people because they thought they had satisfied God after they had offered their sacrifices and executed that externall pompe It is no need to inferre many testimonies here which are common euery where yet are there most notable places before all other in the fiftie Psalme the second of Isayas verse the fiftie eight and threescore and sixt Micheas the fift Amos the seuenth But
infidelitie that the truth of God being as it were written in tables is yet of no credite amongest them Chap. 6 1 AFterwarde went Iesus ouer the Sea of Galilee which is called Tyberias 2 And there followed him a great multitude because they sawe his myracles which hee did vpon those that were diseased 3 And Iesus went vp into the mountaine and sate their with his disciples 4 And Easter a feast day of the Iewes was neere 5 Therefore when Iesus had lift vp his eyes and sawe that a great multitude came vnto him hee saieth vnto Phillip VVhence shall wee buse bread that these may eate 6 Furthermore hee saide this trying him for hee himselfe knewe what hee would doe 7 Phillip answered him two hundred pennie woorth of bread are not sufficient for them that euerie one of them may take a little 8 One of his disciples said vnto him Andrew Simon Peters brother 9 Heere is a lad that hath fiue barly loues aâ—d two little fishes but what are these amongest so many 10 And Iesus said Make the men sit downe And there was much grasse in that place Therefore the men sate down in number about fiue thousand 11 And Iesus tooke the loaues and hauing giuen thankes hee gaue to the disciples and the disciples to them that were set down and in like sort of the fishes so much as they would 12 And after they were satisfied he said vnto his disciples Gather the fragments which remaine that nothing bee lost 13 Therefore they gathered them togeather and they filled twelue baskets with the fragments which remained of the fiue barly loaues to those that had eaten 1 Afterward went Iesus VVheras Iohn is wont to gather the wordes and deedes of Christe which the other three had passed ouer in this place he repeateth an historie of a myracle which they had set downe contrary to his custome but he doth this for a certaine purpose that he may thence passe ouer vnto Christe his sermon which hee made the day following in Capernaum because they were matters which were ioyned together VVherefore although the other haue this narration aswel as he yet hath it this peculiar thing that it tendeth to another end as we shall see Some say that this was done anone after the death of Iohn Baptist by which circumstance of time they note the cause of the departure of Christe For so soone as tyrants haue their handes once imbrewed with blood they waxe more cruell euen as the distemperature of drinking doth make drunkeÌ„ men more thristie Therfore Christ his meaning was to pacifie the furie of Herod with his absence Hee taketh the sea of Galilee for the lake Genesara VVhen he saith that it was called Tyberias he doth better expresse the place whyther Christe went Neither was all the lake thus called but only a part thereof which was neere to the banke whereon Tyberias stood 2 There followed him a great multitude because Hereupon followed such desire to follow Christe that so soone as they had seene his power in myracles they were persuaded that he was some great Prophet and sent of God And here the Euangelist passeth ouer that whiche the other three recite that a part of the day was spent in teaching and healing the sicke and that when it was now almost Sunne set he was requested by his disciples that he would send the people away For it was sufficient for him to gather the summe briefly that vpon this occasion he might leade and bring vs vnto the rest of the text which shall follow afterwarde And here we see first of al how desirous the people was to heare Christ that hauing all of them forgotten themselues they doe quietly waite for the night in a desert place VVherfore our dulnes or rather sluggishnes is so much the more vnexcuseable seeing that we are so far froÌ„ preferring the heauenly doctrine of Christ before the care of hunger that euery little let doth call vs away from meditating vpon eternall life Yea it falleth out very seldome that Christe findeth vs free from the hinderaunces of the world VVe are all of vs so far from following him into a desart mountaine that there is scarse one amongst ten y t can afoord to receiue him at home amidst all commodities And although this bee a common disease throughout all the world yet is it certaine that no man is apt for the kingdome of God but he that can learne to desire the foode of the soule more earnestly hauing shaken off suche daintines then that his belly shal be any let vnto him And because the flesh doth alwayes pricke vs forward to seeke the commodities thereof wee must also note this againe that Christ doth willingly take care for those who neglect themselues Neither doth he wait and stay vntill such time as being hungrie they crie that they perish through pouertie and that they haue no meat but he prepareth meate for them before he is requested Some man will say that this is no continual thing because we do oftentimes see that the godly whilest that they are vtterly addicted vnto the kindome of God do yet hunger and almost pine away through hunger I answer that although Christ will proue our faith pacience by this meanes yet doth he behold from heauen our pouertie and is carefull to help the same so far foorth as is expedient for vs and in that he helpeth not the same by by I answere that he doth that for good cause though the same bee hidden from vs. 3 He went vp into a mountaine VVithout doubt Christ sought som secrete and by place vntill the feast day of Easter therfore is it said that he sate downe in the mountaine with the disciples Hee tooke such counsell according to man but in the meane season the counsel of God was otherwise which he did willingly obey Although therfore he did eschew the sight of men yet doth he suffer himselfe to be brought foorth as it were into a most famous theater by the hand of God For there was greater resort in the desart mountaine then in some populous citie his fame also became greater by reason of the myracle then if hee had stand in the midst of the market of Tyberias wherfore we are taught by this exaÌ„ple so to take counsel concerning things present that if so be it they fall out otherwise then we thought we be not sory that God is aboue vs who can order all things by his will 5 He saith vnto Phillip The rest say that that which wee doe in this place reade to haue been spoken to Phillip alone was spoken to them all but in that there is no absurditie For it is likely that Phillip spake as all of them thought therfore Christ answereth him peculiarly Like as immediately after he bringeth in Andrewe speaking whereas the other doe assigne the speech vnto them all together He tryeth the disciples in the person of Phillip whether they did looke for such a
in such sort as wee feele it For bread doth not beginne the life but it cherisheth and preserueth the life which is begun But we doe not only retaine life through the benefite of Christe but wee haue the beginning of life through hym VVherefore the similitude is vnproper in some respect But in this there is no absurditie because Christ frameth his talke according to the circumstance of the talke had before The question was mooued whether Moses or Christ himselfe was more excellent in feeding men This is the selfe same reason why hee doth only call it bread because they did only obiect Manna vnto him therfore it was sufficient for him to set against the same another bread The doctrine is simple that our soules do not liue by an inward power that I may so say but that they do borow life of Christ. Hee which commeth vnto me Now he defineth the manner of eating namely when as we receiue him by faith Neither doth it any whit profite the vnbeleeuers that Christ is the bread of life because they continue alwayes emptie but Christ is made our bread then when as wee come hungrie vnto him that he may fill vs. To come vnto Christ and to beleeue haue all one signification in this place but in the former worde the effect of faith is expressed namely that being enforced with the feeling of our pouertie we flie vnto Christe to aske life Furthermore they who gather out of this place that the eating of Christe is nothing els saue faith onely they reason scarse fitly enough and to the purpose I graunt indeed that we eate Christ no otherwise saue only by beleeuingâ— but the â—ating it selfe is rather an effect or fruite of faith then faith Neither doth faith behold Christe alone as being a far off but it imbraceth him that he may be made ours dwell in vs it maketh vs to grow into one body with him to haue one life with him and finally to be one with him Therefore it is true that Christ is eaten by faith alone so that we do also vnderstand after what sort faith ioyneth vs with him Hee shall neuer bee a thirst This seemeth to be added contrary to reason because it is not the office of bread to quench thirst howsoeuer it doeth satisfie hunger Therfore Christ doth attribute more to bread then the nature thereof doth beare I haue alreadie said that he doth only vse the word bread namely because the comparing of Manna with his heauenly power whereby our soules are holden in life did so require In the mean-while he vnderstandeth by bread all the whole summe of food and that according to the common custome of his countrie For the Hebrewes doe take this phrase to eate bread by Synecdoche for to suppe or dine when as we aske our daylie bread we comprehend vnder the same drinke the other parts of our life Therfore the meaning of the words is this whosoeuer shal resort vnto Christe that he may haue life of him he shal want nothing but shall haue sufficient nourishment to maintaine life with 36 But I haue said vnto you Now doth he blame them because they doe wickedly reiect the gift of God which is laid open vnto them And this is too too wicked contempt of god to reiect that which some man doth acknowledge to be giuen by him Vnlesse Christ had made his power knowen vnto them had manifestly declared that he came from god the colour of ignorance might haue extenuated their fault but in that they refuse his doctrine whom they did before confesse to be the Messias of the Lord it is extreeme vnthankfulnes Truly it is true that men doe neuer so resist God of set purpose that they think that they haue to deale with God VVherunto appertaineth that of Paul They would neuer haue crucified the Lord of glory if they had knowen him But the vnbeleeuers because they are blind when they behold the light are worthily said to see that which vanisheth streightway out of their sight because SataÌ„ doth darken their mindes This is questionles that when as he said that they saw he meant not the bodily sight but doth rather touch their voluntarie blindnes in that they might know what he was vnlesse their owne wickednes had letted them 37 VVhatsoeuer the father giueth me Least their vnbeliefe shoulde any whit discredit his doctrine he saith that the cause of so great stubbornenesse is because they are reprobates strangers from the flocke of God Therfore he doth distinguish the elect from the reprobate in this place that his doctrine may neuerthelesse retaine the authoritie although it be not beleeued of many For the wicked do both speake euill of the word of God and do make no account therof because they are not touched with the reuerence of it and many weaklinges and ignorant men doe doubt whether it be the word of god or no because a great part of the world doth refuse it Christ remoueth this stumbling block when as he saith that they are not his whosoeuer doe not beleeue that it is no maruel if such haue no feeling of the truth of God but that all the children of god do imbrace it First of all he saith that they come vnto him whoÌ„soeuer his father giueth him By which words he meaneth y t faith is not in mans choyse will that this man or that may beleeue generally or by chaunce but that God doth choose those whom he may giue vnto his sonne as it were from hand to hand For when hee saith that all that commeth whatsoeuer is giuen we gather therby that all men are not giuen Againe we gather that God doth work with so great efficacie of y â— spirite in his elect that none of them can fall away For the woorde giue importeth as much as if Christ had said whom the father hath chosen them doth he regenerate and he doth appoint them vnto me vnto the obedience of the gospel And him that commeth vnto mee This is added for the comfort of the godly that they may certainly persuade theÌ„selues that they haue accesse vnto Christ through faith and that also they shall be courteously entertained so soone as they haue once committed them selues vnto his tuition whereupon it followeth that the doctrine of the gospel shall bring saluation vnto all the godly because no man offereth himselfe to be Christ his disciple who may not againe perceiue trie that he is a faithful and good teacher 38 Because he came downe from heauen This is a confirmation of the next sentence that we do not seeke Christ in vaine For faith is a worke of God wherby he sheweth that we are his and he appointeth his sonne to be the gouerner of our saluation This was the only purpose of the sonne to fulfill his fathers commandement Therfore he wil neuer cast off those whom the father sendeth VVherby it is plainely prooued that faith shall neuer be voide VVhereas
deadly thunderbolt So at this day the Papists doe laugh at and boldly with fire and swoorde persecute the worde of God which is able to mooue stones only because trusting to the deceitfull title of the Churche they thinke that they are able to mocke God and men To be briefe hypocrites so soone as they haue gotten any beautifull cloake doe oppose harde stubbornnesse against God as if hee did not pearce into theyr heartes If yee were the children of Abraham Christ doth more plainly extinguish the degenerate children of Abraham from lawfull children for hee taketh away the very name from all those that are vnlike vnto Abraham It falleth out oftentimes indeede that the children doe not represent in manners their fathers which begate them But Christ doth not dispute in this place of the carnall originall but doth onely deny that they are accounted amongest the children of Abraham before God whiche doe not hold the grace of adoption by faith For seeing that the Lorde had promised vnto the seed of Abraham that he would be their God all the vnbeleeuers which did cast away this promise did thrust thēselues out of the stock of Abraham Therfore the state of the questiō is whether they are to be accounted the children of Abraham or no which doe cast away the blessing offered vnto them in the worde so that they may be neuertheles an holy stock the peculiar people of God and princely priesthood Christe denieth this and that for good causes because they must be borne againe of the spirite which are the children of promise and be new creatures whosoeuer desire a place in the kingdome of God The fleshly stocke of Abraham was no vnprofitable thing or of no valew if sobeit the truth were added For the election of God resteth in the seede of Abraham yet being free so that they are accounted the heires of life whō god doth sanctifie by his spirite 40 And now yee seeke He proueth by the effect that they are not the children of Abraham as they did bragge because they resist God For what is chieflye commended in Abraham but the obedience of faith Therfore this is the marke of the difference so often as wee are to distinguish his children from straungers For vaine titles are nothing worth before God what credite soeuer they carry before men Therefore Christe concludeth againe that they are the children of the Diuell because they are suche deadly enemies vnto true and sounde doctrine 41 VVe are not of fornication They challenge no more to themselues now then before For they thought it was all one to be the sonne of Abraham and of God But they were greatly deceiued therein in that they thought that God was bound vnto all the seed of Abraham For they reason on this wise God adopted vnto himselfe the stocke of Abraham therfore seeing that we are begotten of Abraham we must needs be the children of God VVe see now how they thought that they had holynesse from the wombe because they sprang from an holy roote Finally they affirme that they are the Church of God because they descende from the holy fathers Like as at this day the continuall succession from the holy fathers puffeth vp the Papistes and maketh them more then swell Satan doth so delude them and deceiue them that they separate God from his word the church from faith the kingdome of heauen from the spirite Therefore let vs know that although they be not bastards according to the flesh but boast of the laudible title of the Church yet are they nothing lesse then the children of God who haue corrupted the seede of life For what corners soeuer they runne into yet shall they neuer bee able to escape but that they bee puffed vp with this vaine bragge onely VVe succeede the holy fathers therfore we are the Church And if so be it Christ his answere was sufficient to refute y e Iewes withal it is no lesse sufficient at this day to refute these men It wil neuer be otherwise but y ◠hypocrites will with their most wicked boldnes vainly make boast of the name of God but they shall neuer make those beleeue that will stand to the iudgement of Christ but that these false boastinges whiche they blunder out are ridiculous 42 If God were your father you woulde loue mee for I. This is Christe his argument VVhosoeuer is the child of God he wil acknowledge and loue his first begotten sonne but you hate me therefore there is no cause why you shoulde boast that you are Gods children VVe must diligently note this place that there is no godlinesse no feare of GOD where Christ is reiected Feigned religion pretendeth God boldly but what agreement can they haue with the father who disagree with his only sonne what maner knowledge of God is that where his liuely image is refused And this is the meaning of Christ his wordes when he testifieth that he came from the father For hee giueth vs to vnderstand that all that is diuine which he hath and that therefore it is not likely that the true worshippers of God doe refuse his truth I came not saith he of my selfe you can obiect nothing vnto me which agreeth not with God and finally you shall finde no earthly or humane thyng in my doctrine and in the whole administration thereof For hee intreateth not of his essence but of his doctrine 43 VVhy doe yee not acknowledge my speeche because you cannot heare my woorde 44 You are of your father the Diuell and yee will doe the lustes of your father He was a murtherer frō the beginning stood not in the truth because the truth is not in him VVhen he speaketh a lye he speaketh of his owne because he is a lyer and the father therof 45 But because I say the truth you beleeue not mee 43 VVhy doy yee not He casteth the stubbornnes of the Iewes in their teeth in this place which was so great that they could not abide to heare him Hence gathereth he that they were caried with a diuelish furie I see no difference betwene speech and word For it is more to say then to speak But it were an vnmeete thing to put the lesser in the former place Many doe distinguish it so that the ende of the interrogation may be in the worde speech as if the interrogation did only consist in these words VVhy doe yee not acknowledge my speech so that the rendring of the reason doth follow immediately because you cannot heare my word But I think they ought rather to be read in one text as if he should haue said what is the cause that my word is barbarous and vnknowen to you that I do you no good by speaking vnto you and so consequently that you cannot vouchsafe to heare that which I speake Therefore he toucheth their dulnes in the former member in the other the stubborne hatred of his doctrine afterward he assigneth the cause of both when as he saith
made clay of the spittle and laid it vppon the eyes of the blinde 7 And said vnto him Goe wash in the poole of Siloa which is if thou interprete it sent he went therfore and washt and came seeing 8 Therfore the neighbours and those that had seen him before because he was a begger said is not this he that sate and begged 9 Othersome said truly this is he And othersome said he is like him But he saide I am hee 10 Therfore they said vnto him how are thine eyes opened 11 He answered and said The man that is called Iesus made clay and put it vppon mine eyes and said vnto me goe into the poole Siloa wash and after that I went and washed I did see 12 Therfore they said vnto him where is hee hee said I know not 6 Hee spit vpon the earth Christ his purpose was to restore sight to the blinde but he goeth about the matter in such a sort as at the first sight may seeme very absurd for by annointing his eyes with clay hee doth after a sort double his blindnsse who would not haue thought that hee did either mocke the miserable man or els that he toyed like a man that was distract But his meaning was by this meanes to prooue the faith and obedience of the blinde man that he might be an example vnto all men This was no small token of faith that the blinde man hauing embraced the bare worde doth beleeue assuredly that he should haue sight restored vnto him and vpon this hope hee maketh hast to goe thither whyther he was bidden And also this is an excellent commendation of obedience that he doth simplie obey Christ although many things do persuade him to the contrary And this is also a declaration of a true faith when as a godly minde being contented with the plaine worde of God doth promise vnto it selfe that thing which seemeth to bee otherwise vncredible The readinesse of obedience doth followe faith immediately so that hee doth quietly submit himselfe to bee gouerned by God whiche is perswaded that he will be vnto him a faithfull guide It is questionlesse that the suspition and feare of mocking did come into the blinde mans mynde but it was an easie matter for him to break through all impedimēts seeing he was perswaded that it was safetie it selfe to followe Christ. If any man obiect that the blinde manne knewe not what Christe was that hee might gyue vnto him due honour as vnto the sonne of GOD I confesse that indeede but because hee dyd beleeue that he was sent of God submitting himselfe vnto him not doubting but y t he spake the truth he seeth nothing in him but that which is diuine Yea in that hee did addict himselfe wholy vnto Christ in so small knowledge his faith deserueth so much the more praise 7 VVash in the poole Siloa It is certaine that there was no vertue either in y e clay or in y e water of Siloa to cure his eyes but Christ did not once only adorne his myracles with these externall signes freely either that hee might accustome the faithfull vnto the vse of signes or that hee might shew that all thinges are subiect to his will or that he might declare that there was as much power in all creatures as he woulde giue them Yet some doe demaund what the clay made of dust and spittle doth signifie and they expound this to haue been a figure of Christe because the dust doth betoken the earthly nature of the flesh and the spittle which came out of his mouth the diuine essence of the worde But I omit this Allegorie because it hath in it selfe more subtiltie then soundnesse being contented with this simplicitie that like as man was first created of clay so Christ did vse clay in framing his eyes againe shewyng the same power in a part of the body which the father declared in making the whole man or peraduenture his intent was by this signe to declare that it was no harder a matter for him hauing remooued the impediment to open the eyes of one that was blind then for any man to wype away clay and againe that it was in his power to stoppe the sight of eyes in like sort as if any man should stoppe vp the eyes with clay which latter thing pleaseth me better Peraduenture he commaunded him to wash in the poole of Siloa that he myght vpbraide vnto the Iewes that they themselues were to blame because they did not perceiue the power of God which was present with them like as Iesaias doth chide the men of his time in the eight Chapter and sixt verse because setting at nought the waters of Siloa which ran calmely they desire the swift and violent riuers And also it seemeth to me that the same reason did persuade Elizeus to commaund Naaman the Assyrian to wash in Iordan If we beleue Ierome the waters which did spring out of the mount Sion at certaine houres did make this poole The Euangelist setteth downe of set purpose the interpretation of the word Siloa because that well beeing nigh vnto the Temple did dayly put the Iewes in minde of Christ who was to come whom yet notwithstanding they despiced being offered vnto them Therefore the Euangelist setteth out vnto vs the grace of Christe that he alone doth lighten our darknes giue sight to the blind For the estate of our nature is depaynted in the person of this one man namely that all of vs are depriued of light and vnderstanding euen from our mothers wombe and secondly that wee must seeke remedie for this cuill only at Christe his hands And note that although Christe was present then yet woulde hee not haue the signes neglected to reproue the blockishnesse of the nation which did only retaine a vaine shadow of the signes the substance being abolished Herein appeareth also the wonderfull goodnes of Christ that he being the Phisition came of his own accord vnto the blind man and doth not wayte for his prayers in helping him And truly seeing that we are naturally turned away from him we are vtterly vndone vnlesse he meet vs before he be called and preuent vs with his mercie which are drowned in the forgetfulnes of light and life 8 Therfore the neighbours and those that had seene him Not only the neighbours did know the blinde man but also all the inhabitants of the citie because he was a begger and was wont to fit at the gate of the Temple and such do cause the common people to looke vpon them This knowledge of the man did cause the fame of the myracle to bee spread the farther abroade But as vngodlinesse is wittie in darkening the workes of God many men thought that it was not the same man because there appeared in him a new power of God so that the more excellent the maiestie of Gods workes is they finde the lesse credite amongest men But their doubting did serue greatly to prooue the myracle
false doctrines against the Gospell and all false Prophetes against the godly teachers Moreouer this sentence is extended euen vnto the Gentiles and that not vnfitly that whosoeuer from the beginning of the world haue professed themselues to bee teachers and haue not studied to gather the sheepe vnto Christe they haue abused this title to destroy soules This doth in no ease appertaine vnto Moses the Prophetes who dyd only intende this to establish the kingdome of Christe For wee must note that in the wordes of Christ contrarie thinges are conferred togeather But there shall bee so small disagreement founde betweene the lawe and the Gospell that the lawe is nothing els but a preparation vnto the Gospel To conclude Christe doeth testifie that all doctrines whereby the worlde was led away from him were so many deadly plagues because without him there is nothing but horrible scattering abroad In y e mean season we see what account God maketh of antiquitie what account we ought to make thereof so often as it is as it were set against Christ For least any man should be moued because there haue been teachers in all ages who haue cared for nothing lesse then to directe men vnto Christ Christ himselfe doth expresly set downe that it skilleth not how many such there haue been or how long ago it was since they began to come abroad because this is to be considered that there is but one only gate which being left they are theeues which dig through y e walleâ— or make hoales But the sheepe hearde them not Hee doth now more plainely confirme that which he spake euen nowe vnder the forme of an allegorie namely that they were not of the Church of God which were led away out of the way by seducers This is said for this cause first least when we see a great multitude of those which goe astray we should delight to perish by their example and secondly least we stumble when God giueth the reynes vnto seducers to deceiue manie For doubtlesse this is no small comfort or slender matter of hope when as wee knowe that Christ hath alwayes defended his sheepe amongest manifolde inuasions and lyinges in wayte of wolues and robbers with his faithfull ayd least any one shoulde fall from him But here ariseth a question when a man beginneth to be of the flocke of Christ. For wee see many wander through the desart and goe astray during the most part of their life which are at length gathered vnto the folde of Christ. I answere that the worde sheepe is taken two manner of wayes in this place when Christ shall say heereafter that he hath yet other sheepe he comprehendeth all the elect of God who were then nothing like vnto sheepe he doth nowe vnderstande the sheep which are marked with their sheepheards marke VVee are by nature nothing lesse then sheepe who are rather borne VVolues and Lions vntill the spirite of Christ doe tame vs and make vs of wilde beastes and vntamed beastes meeke sheepe So that according to the secrete election of God we are alreadie in his heart sheep being not yet borne we begin to bee sheep in our selues by that calling whereby he gathereth vs into his sheepfolde Nowe as for those that are called to be of the number of the faithfull Christ affirmeth that they cleane faster vnto him then that they can bee carryed about with euery blast of new doctrine If any man obiect that euen those which had addicted themselues vnto Christe may erre and that that is proued by often experience and that this function is not in vaine inioyned a good pastour Ezech. 34. ver 12. to gather togeather the dispersed sheepe I confesse indeede that this â—alieth out oftentimes that those which haue beene of the housholde of faith may be estraunged for a time but this is not contrarie to Christes meaning because in as muche as they erre they doo after a sort cease to bee sheepe Christ meaneth thus much simplie that although all the elect of God be tempted with innumerable errors yet are they retained in the obedience of pure faith least they shoulde bee laid open as a pray vnto Satan his ministers And this is no lesse a wonderfull woorke of God when he gathereth togeather againe the sheep which are a little wandered then as if they should still continue shut vp in the sheepefolde That is alwayes and without ende true that they are not ours which go out from vs. 1. Iohn 2. 19. but that those which are of vs do continue with vs vntill the ende And this place ought to make vs greatly ashamed First in that we are so little acquainted with our sheepeheardes voyce that there are scarse a few which doe coldly marke the same and secondly in that we are so slowe and sluggishe to heare the same I speake of the good who are at least way tollerable for a great many of those which boast themselues to be the Disciples of Christ do frowardly kick against him Furthermore in that so sone as the voyce of any stranger doth sound we are carryied hyther and thither this inconstancie and lightnes doth sufficiently bewray vs how little we haue profited in faith But and if the number of beleeuers be smaller then is to be wiâ—â—ed and secondly if many of a fewe doe oftentimes fall away the godly teachers haue a comfort whereon they may stay themselues that they are heard of the elect of God who are the sheepe of Christ. It is our dutie to doe our endeuour diligently and by all meanes to goe about this that all the whole worlde may growe together into the vnitie of faith if it can bee possiblie brought to passe in the meane while let vâ— bee content with our number â— If any man enter in by mee An excellent comfort for the godly that so soone as they haue once embraced Christe they heare that they are without daunger For Christ promiseth vnto them saftie and prosperous estate Secondly he expresseth two partes and pointes that they shall goe safely whither soeuer they haue neede and secondly they shall be fed to the â—ull By going in and comminge out the Scripture doth oftentimes signifie vnto vs all the actions of life as wee say in Frenche Aller et venir for to bee conuersaunt Therefore there is a double commoditie of the Gospel set foorth vnto vs in these woordesâ— that our soules shall finde food in it which doe otherwise pinc away through hunger are only fed with winde and secondly that it shal be vnto vs a faithfull fortresse and strong holde against the inuasions of wolues and theeues 10 For the theef coÌ„meth not By this saying Christ doth as is 〈…〉 least the ministers of Satan doe enuiron vs before we be aware and are drowsse For our too great securitie causeth vs to stande open and naked on euery side vnto false doctrines For whence commeth so great credulitie and light beleefe that they who ought to remaine
whereby they may darken the cleare light of the Gospel And also we see many light spirits who flying through friuolous speculations do finde no certaine station and resting place during their whole life VVhen as they desire Christ to make himselfe knowen openly or freely and boldly their meaning is that he do not insinuate himselfe any longer ouerthwaâ—ly and as it were by certaine long circumstances So that they accuse his doctrine of obcuritie which was notwithstanding plaine and shrill enough vnlesse it had fallen amongst deaf men This history teacheth vs that wee cannot escape the deceits and slaunders of the wicked if wee be called to preach the Gospel VVherfore we must watch diligently not be moued herewithall as with some new matter when the same shall befall vs whiche befell our master 25 I haue told you The Lord doth not dissemble that he is Christ and yet notwithstanding he doth not teach them as if they were apt to learne bot doth rather cast in their teeth their malice and wickednesse wherin they were become obstinate because they had profited nothing hitherto being taught by the word and works of God Therfore he blameth them for that that they did not know him as if he should say my doctrine is easie enough to be vnderstood of it selfe and you are in the fault because you do wickedly and maliciously resist God Hee doth afterward speak of works that he may proue that they are guilty of double stubbornnes For besides his doctrine they had an euident testimonie in his myracles vnlesse they had been vnthankfull vnto God Therfore he repeateth that twise that they did not beleeue that he may manifestly proue vnto them that they are wilfully deafe when they shoulde heare his doctrine and blind when they shold behold his works which is a token of extreeme and desperate wickednes He saith that he hath done workes in the fathers name because this was the ende thereof that he might make the power of God knowen by them whereby it might be made manifest that he came from God 26 Because you are not of my sheep He sheweth an higher cause why they doe neither beleeue his myracles nor doctrine namely because they are reprobates And we must note Christ his purpose For because they did boast that they were Gods Church least theyr vnbeliefe should any whit discredite the Gospell he pronounceth that the gift of beleeuing is speciall and truly it is necessarie that men be knowen of God that men may know him as saith Paule Galat. 4. 9. Againe it must needes be that those whome God regardeth not must alwaies continue turned away from him If any man murmur and say that the cause of vnbeliefe is in God because it is in his power alone to make sheepe I answere that he is free from all fault seeing that men do only of voluntarie wickednesse reiect grace God doth purchase vnto himselfe so muche credit as is sufficient but wilde beastes doe neuer waxe tame vntill suche time as they be chaunged into sheepe by the spirit of God They that are such shall in vaine assay to lay the blame of their fiercenesse and wildenesse vpon God which is proper to their nature In summe Christe giueth vs to vnderstande that it is no maruell if there bee but a fewe that obey his gospell because they are cruell and vntamed beastes whosoeuer are not brought vnto the obedience of faith by the spirite of God VVherefore it is an vnmeete and absurd thing that the authoritie of the gospell should depend vpon the faith of men but rather let the faithfull consider that they are so much the more bound vnto God because whereas others do continue in blindnes they are draweÌ„ vnto Christ by the illumination of the spirite Moreouer the ministers of the gospel haue in this place wherewith they may comfort themselues if their labour bee not profitable to all men 27 My sheepe He proueth by an argument drawen from contraries that they are not sheepe because they obey not the Gospell For God doth call those effectually whom he hath chosen so that Christs sheepe are tryed by faith And truly this name sheepe is therfore giuen vnto the faithful because they submit themselues vnto God to be gouerned by the hand of the chiefe shepheard and hauing laid away their former wildnesse they shew themselues easie to be guided and obedient This also is no small coÌ„fort for godly teachers that howsoeuer the greater part of the worlde doth not hearken vnto Christe yet hath hee his sheepe whom he knoweth and of whom he is knowen againe Let them endeuour so much as in them lyeth to bring the whole world vnto Christe his sheepfold but when it falleth not out as they would wish let them be content with this one thing that those shal be gathered together by their diligence who are sheepe The rest I haue expounded before 28 And they shall not perish for â—uer This is an vncomparable fruit of faith that Christ commaundeth vs to be sure certaine voyde of care when as we are gathered into his sheepfold by faith But wee must also note vnto what proppe this certaintie leaneth namely because hee wil be a faithfull keeper of our saluation for he doth testifie that it is in his hand And if sobeit this be not yet sufficient he saith that it kept is safe by the power of the father An excellent place whereby we are taught that the saluation of all the elect is no lesse sure then the power of God is inuincible Furthermore Christe would not speake this rashlye and in vaine but his meaning was to make vnto his a promise which may remaine surely fixed in their mindes Therefore we gather that this is Christ his drift in these wordes that the faithfull and elect may be sure of their saluation VVe are compassed about with strong enemies and so great is our weakenesse that we are not farre from death euery moment yet because he is greater or mightier then all whiche keepeth that whiche is committed vnto him to keepe in our behalfe there is no cause why we should feare as if our life were in daunger we doe also gather heereby howe vaine the hope and confidence of the Papistes is which leaneth vnto freewill vnto their owne power and vnto the merites of workes Christe doth teache those that bee his farre otherwise that they remember that they are in this worlde as in the middest of a wood amongest many robbers and that besides that they are vnweaponed and alwaies as a pray they do also acknowledge that they haue the matter of death shut vp in them so that they doe walke in safetie trusting vnto the keeping of God alone Finally our saluation is therfore certaine and sure because it is in the hand of God because our faith is both weake and we are too too readie and bent to fall But God who hath taken vs into his hand is strong enough so that hee is able to
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
Seeing that those fell to the ground which came to binde Christe there was a visible token and signe shewed of that feare which all the wicked doe feele inwardly whether they wil or no when Christ speaketh by his ministers But seeing that this thing was accidentall to the voyce of Christ whose propertie is to lift vppe miserable men which laide in death it shall doubtlesse shew foorth that force towarde vs that it may lift vs vp euen vnto Heauen 7. Therefore he asketh them againe whome seeke yee they saide Iesus of Nazato beereth 8. Iesus answered and said I sayd vnto you that I am he If therefore ye seeke me let these depart 9. That the word might be fulfilled which he had spoken of those which thou hast giuen one haue I not lost any 7. Therefore he asked them againe Heereby appeareth what force that blindnes hath wherewith God striketh the mindes of the wicked and how horrible their amasednes is after that Sathan hath bewitched them by the iust iudgement of God If Oxen and Asses doe fall they are touched with some feeling these menne hauing tried the diuine power of Christ manifestly doe goe forward no lesse carelesly then if they hadde not seene so much as the shadowe of a man in him yea Iudas himselfe is not yet moued Therefore let vs learne to feare Gods iudgement wherby the reprobate being deliuered into the handes of Sathan are made more astonied then bruite beastes And doubtlesse it was Sathan which carried them headlong with such furious force vnto such carelesse boldnes For there is no phrensines that canne throwe downe a man headlong so violently as such blindnes For the wicked run headlong against God after that they are cast into a reprobate sense as if they had to deale onely with a flye They feele his power indeede but not that they may be bended For they wil be sooner broken an hundred times then they wil yeelde Finallye their wickednes is vnto them a vaile which hindereth them from beholding and looking vnto the light of God obstinacy doth make them harder then stones least they shuld at any time suffer themselues to bee tamed 8. I told you that I am Here we see that the sonne of God dooth not only die willingly that he may blot out our transgressions by his obedience but also that he fulfilleth the office of a good shepheard toward his stocke in defending the same Hee seeth the inuasion of the wolues hee waiteth not ne staieth vntil they come to the sheepe whose keeper hee was made but he setteth himself against them in time VVherfore let vs not doubt but that so often as either wicked men or the deuils doe inuade them we shal haue the same aide present with vs. In the meane season Christe prescribed a rule to all Pastours by his owne example which they must follow if they wil fulfill their office aright 9. I haue not lost any This sentence seemeth to be brought out of season which appertaineth rather vnto the soules then vnto the bodies for Christ did not preserue and keepe his Apostles safe and sound euen vntill the last end but this he did that their eternal saluation might alwaies be in safetie amongst continual daungers and in the middest of death I aunswere that the Euangeliste speaketh not simplye of their corporall death but that this is rather his meaning that Christ in sparing them for a time did prouide for their eternal saluation Let vs consider how weak they were as yet what do we think they would haue doone if they had beene examined and tried to the quick Therefore forasmuch as Christe would not haue them tempted and tried aboue the strength whiche hee had giuen them he deliuered them from eternal destruction And hence may we gather a general doctrine although he tried our faith with many temptations yet shal we neuer come into extreame daunger but hee wil giue vs strength also to ouercome And truely we see how hee beareth with our infirmitie oftentimes when as he beareth backe and driueth away so many endeuours and practises of the wicked by encountering with thē himself because he seeth that we are feeble and not ripe enough as yet Finally he neuer bringeth forth his vnto the battel vntyll they be well furnished and appoynted that euen in perishing they may not perish beecause there is gaine prepared for them aswell in death as lyfe 10. Then Simon Peter hauing a sword drew it and smote the hie priests seruaunt and cut off his right eare And his name was Malchus 11. Therfore Iesus saith vnto Peter put vp thy sword into the sheath wilt thou not that I drinke the cup which my father hath giuen me 12. Then the band and the Captaine and the ministers of the Iewes tooke Iesus and bound him 13. And led him away vnto Annas first for he was father in law to Cayphas whiche was high priest that yeers 14. And it was Caipha◠which had giuen counsell to the Iewes that it was expedient◠that one man should die for the people 10. Therefore Simon Peter The Euangelist describeth Peter his foolish zeale now who went about to defend his maister otherwise then it was lawful for him to doe Hee taketh vpon him and ventureth into great daunger for Christes sake couragiously and valiauntly but because hee respecteth not what his calling requireth and what God suffereth his fact deserueth so small praise that Christe reprehendeth him sharplye And let vs know that all that is condemned in the persō of Peter which men dare assay of their owne head VVhich doctrine is especially to bee noted For there is nothing more common then vnder colour of zeale to defend whatsoeuer we doe As if it skilled not whether God doe allow that or no which men think is right whose whole wisdom is meere vanitie If we did see no corruption in Peters zeal yet we ought to be cōtēted with this one thing only that Christ pronoūceth that it doth not please him But wee se◠that there wanted no good will in him to haue Christ called backe from death and that he should haue suffered eternal shame and reproach For in that he layeth violent handes vpon the captaine and soldiours he rageth in that respect like a robber or murtherer because he resisteth the power ordayned of God Seeing that Christ was ouermuch hated of the world this one facte might haue beene a colour for al slanders false reports wherewith the enemies burthened him falsely Secondly this is too preposterous that he will proue and declare his faith by the sword and cannot do it with his tongue VVhen as he is called to confesse he denieth but now without his maisters commaundement he rageth and maketh much a do VVherefore seeing that wee are admonished with so notable an example let vs learne to moderate our zeale And because the wantonnes of our flesh itcheth alwayes and is bold to do more then God commaundeth let vs knowe that our zeale shal