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
poyson For he ceaseth not to vse the same craft daily And the sonne of God who is a common exāple of al the godly wold in his own person suffer this cōflict that they al might learne diligently to take hede to themselues least vnder a false pretence of the scripture they fall into the snares of sathan And it is not to be doubted but that the Lord graunteth so much libertye to our enemy that we shoulde not rest in securitie but be rather bent to keepe our watches But let vs not be like to ouerthwart men which reiect the scripture as if it might be tourned euery way because that the deuill abuseth the same so for the same cause we must abstain from meates least we be poysoned Sathan prophaneth the woorde of God and endeuoureth to wrest the same to our destructiō but seeing it was ordained of God for our saluation shal the counsel of God be to no effect except that through our slouthfulnesse the healthful vse of the same should pearish vnto vs But this matter needeth no long disputation only let vs see what Christ doeth teache vs by his example which we must folow as a certaine rule Doth he geue place to sathan wickedly wresting the scripture Doth he suffer the scripture wherwith he armed himself before to be shakē away or to be taken from him Nay by obiecting the scripture again he mightily ouerthroweth the wicked cauil of sathan Therfore so oft as sathan by his subtleties pretendeth the scripture that vngodly mē vnder this same pretence shal set vppon vs that they might circumuent our faith let vs borow weapons for the defence of our faith frō no other place then out of the scripture But though this promisse He wil geue his Angels charge ouer thee c. doth appertain to al the faithful yet it especially belongeth to Christ who as he is the head of the whole church so in his own right he gouerneth the angels geueth them charge of vs. Wherfore in that sathan doth not yet deceiue that by this testimonie he prooueth that the angels were geuen as ministers vnto Christ that shuld kepe him bear him in their hands but the deceit is this that he draweth the keeping of Angels to a vaine and a rash course which is then promised to the children of God while they kepe themselues within their bounds walke in his waies If this clause haue any force it in in al thy wayes then doeth sathan maliciously corrupt maim the saying of the Prophet generally confusedly wresting the same to wandring erronious courses God commandeth vs to walke in our waies he sayth that his angels shall be our keepers Sathan pretending the custodie of angels doeth exhort Christ that he shoulde rashly procure him danger As if he shoulde haue sayde If in spite of God thou wilte cast thy selfe to death the Angelles shall defende thy life 7. It is wrytten thou shalt not tempt the Lord. Christ answeareth most aptly it is not otherwise to be hoped that God doeth there promisse his helpe then if the faithful do modestly commit thēselues to him to be gouerned for we cānot otherwise trust his promises except we obey his commaundements Further when God is tempted many wayes yet in thys place he is said to be tempted when as we neglecte his meanes which he putteth into our hād For they which neglect the means which God appoynteth do as if they tried his power and his strength As if any should cutte away the armes and handes from a man and after bid him worke In summe whosoeuer desireth to take a trial of the diuine power where as it is not necessary he tempteth God by bringing his promisses to vniust examination 8. The deuil toke him into a◠hi◠mountaine That is to be had in memorie whych I sayde before that it came not to passe through◠the imbecillitie of the nature of Christe that Sathan helde his eyes but by his free appoyntment and permissiō Further his senses were touched and enticed wyth the glory of the kingdomes whiche were sette before him that no inwarde couetousnesse mooued his minde when as the pleasures of the fleshe are caried and doe carie vs as wilde beastes to those thinges that please vs for Christ had the like sense that wee haue but no disordered appetites But it was a kinde of temptation that Christ should aske the enheritaunce which God promiseth to his children of anye other then of God himself And heere the sacrilegious boldnesse of the Deuil doth bewraye it selfe in that hee takinge the gouernment of the earthe from God doeth vsurpe it to himselfe All these things sayeth hee are mine neither can they be obtained otherwise then at my hand And wee must daily striue with this assault which both all the faithful do feele in them selues and is more euidentlye seene in the whole life of the vngodlye For thoughe wee sette all our defences richesse and commodities in the blessing of God yet oure sences prouoke vs therefroe and driue vs to seeke the assistances of Sathan as if one God were not sufficiente And a great parte of the worlde chalenging the righte and gouernmente of the earth from God doeth imagine to themselues that Sathan is the geuer of all good things For whereof commeth it that almoste al doe addicte them selues to euill Artes and theftes and deceits but that they ascribe that to Sathan whiche was the propertie of God to enriche wyth his blessinge whome hee pleaseth They pray wyth mouthe that God woulde geue them daily breade but wyth the mouthe onely For they make Sathan the chiefe in distributing the richesse of all the worlde 10. Auoyde Sathan Luke hathe for it Goe after mee Sathan VVherefore some doe stande in vaine vppon that Aduerbe when it was sayde to Peter Goe behinde Mathewe 16. 23. as if Sathan himselfe heard not the same But Christe commaundeth him simplie to depart And nowe hee goeth forwardes in the same kinde of defence holdinge foorth the scripture not as a shielde of bulle rushes but as of right brasse And he◠citeth a testimonie out of the law that one God is to be worshipped serued Also it is easily gathered by the applying and the circumstāce of the place to what ende the purpose of God belongeth and what it profiteth VVhen as the Papistes doe denie that only God is to be worshipped they shift off this place and such like with a sophisticall Comment That woorshippe whiche they call Latria they graunte as due onelye to God but dulia they geue to the deade and to their bones and their images But this friuolous distinction of wordes being reiected Christ doth chalenge a falling downe to woorship to God alone VVhereby we are warned to haue consideration rather of the matter then of the word so ofte as wee haue to doe wyth the woorship of God The Scripture commaundeth to woorshippe one God It is to bee seene to what ende If manne shall
The examination of faith contained in our prayers 570. 21. the analogie of faith ought to beare rule in iudging false Prophets 221. 16. Faithes obedience 30. 38. Faithes degrees 298. 29. 355. 23. 548. Faithes infirmitie in the Saintes 16. 18. Faithes confirmation necessary 90. 33. The difference of faith and opinioÌ„ 251. 20. The relation of Faith and the word 33. 45. The fruit of fayth is tranquilitie of coÌ„science 370. 50. No man obteineth faith by his own wisdome 311. 25. The Papistes mixe faith with doubting 570. 21. The faith of God what ibid. By faith we obteine remission of sinnes 252. 23. the faithful are the temples of God 490 18. the faithful planted by the hand of God 440. 13. The faithful how the sonnes of God 25 32. The faithful the brethren of Christ 340 48. The faithful the sonnes of light 265. 14 393. 8. The faithful ought to bee salt to others 165. 50. The faithful how heires of the worlde 159. 5. VVhy the faithful are called litle ones 290. 41. 292 3. The faithful why laide open to the false accusations of the reprobate 167. 17. The faithful how righteous before God 49. 77. The faithfuls condition in the worlde contemptible and miserable 134. 11 61. 10. 236. 19. 467. 23. 637. 9. 4. 671. 32. 34. 734. 12. The ioy of the faithful 35. 46. 72. 10. 652. 28. The glory of the faithful after this lyfe 399. 22. The faithfuls good and godly glorying 679. 10. The faithfuls felicitie 161. 10. 201. 21. The warfare of the faithfull 160 â—0 336. 43. 696. 31. The obedience of the faithful vnperfect 204. 24. The small number of the faythful 216 13. 257. 13. 313. 28. 391. 11. The small number of the faythful whye compared to a plentifull harueste 257. 37. the faythfuls perfectioÌ„ in this life of what sort 186. 48. 333. 33. The faythfuls coÌ„bat with Sathan 160. 10 696. 31. The faythfuls certein victory 378. 22. 287. 38. The faithfuls life lik gaining by occupyinge 554. 20. The faithfuls scope or end of life 372. 42 The zeal of the faithful 452. 2. Beetwixt faithful and vnfaythfull what difference looke the difference of the elect and reprobate Fasting when approued of God 93. 37 199. Fasting of three daies how to bee vnderstanded 450. The difference of Christes fasting and the Papistes 126. 1. The ende of fasting 482. 21. Concerning fasting Iohns disciples quarel with Christ 247. 14. The Fasting of Lent 126. 1. the fathers called not vppon God but by trusting in Christ the mediatour 25. 32. freed from the yoke of sinne by Christes onely grace 44. 68. How the fathers differ from vs 351. 24. 399. 22. the faith of the fathers and ours al one 233. 11. 351. 24. The foolishe immitation of the fathers 11. 15. 511. 54. Faultes vnder defence of lawes are not to be couered 290. Faining howe it may agree with Christ 786. 28. the feare of the godly differeth from the feare of the wicked 235. 16. Feare not alwaies repugnant to faith 96 13. 259. 25. 431. 31. the feare of the Lord comprehendeth all godlynes and religion 37. 49. Fearefulnes commeth of an euill conscience 64. 7. Felicitie proceedeth from the loue of God 22. 28. True felicitie commeth of fayth 33. 45. True felicitie dependeth of Christe 148. 23. the chiefest felicitie doth consist in Christ alone 50. 79. the greatest felicitie is in heauen 201. 21. The difference beetwixte the felicitie of the faithful the Stoiks 201. 21. Fygtree whye cursed of Christe 569. 18. To finde fauour what it is 23. 30. Fynger of GOD for his spirite 328. 28. why the spirit is called Fyre 121. 11. Fyre eternall of what maner 122. 12. 359. 41. 675. 41. to bee seasoned with fire what 164. 49. Fleshe for menne without the note of sin 112. 6. Flesh prone to slouth 709. 43. All the affections of the flesh ought to be suspected 104. 48. The bolde confidence of our flesh 540. 22. the flock of Christ a litle one 208. 32. Whither it bee lawful to resist force with force 184. 44. Fortune ruleth not the woorlde 283. 29. Freewyll ouerthrowne 333. 33. Freewilles defenders and patrons 202. 22. 333. 33. 598. 30. 627. 37. Frowardnes condemned 505. 21. Fruitfulnesse of the wombe commeth froÌ„ the blessing of God G GAbryel what it signifieth 16. 19. Gadarenes couetous and vnthankefull 265. 15. Galyle of the Gentiles which 144. 13. Gates of hell 461. 18. Gehenna from whence deryued 172. 22. The woorde Gehenna translated to the hels 280. 25. the Genealogie of Christ is described 52. 53. The fourefold difference of the narration of Christes genealogie 54. the Gentiles calling 40. 55. 73. 10. 79. 1. 89. 31. 32. 219. 29. 232 10. 323. 18. 324. 20. 442. 566. 13. 688. 13. 796. 47. 800. 19. Gentlenesse is commended 173. 25. 497. 15. Glâ—â—h properly what 66. 22. Glorye of GOD looke Gods glorie The Glorye of the faithful 400. 25. God hath care ouer his 61. 20. 8. 4. 7 95. 13. 134. 11. 142. 28. 189 8. 195. 11. 205. 26. 276. 19 282. 29. 406. 7. 645. 22. 648. 24 672. 34. One God 591. 37. God onelye good 523. 17. God whye called an heaueÌ„ly father 191 9. God our father wil be knowne 124. 17. 292. 9. How God is in heauen 191. 9. God onely to be worshipped and serued 133. 10. 594. 26. VVhye God swore 46. 37. to whom God is mercifull and fauourable 159. 7. GOD alwayes true 33. 45. 64. 22. GOD the authour of marriage 515. 7. God after two manner of waies appearred to the fathers 62. 20. God alwayes lyke him selfe 36. 49. God alone is the law maker for the souls 586. 21. God especiallye beholdeth the mind 6. 6 15. 18. 48. 75. 172. 22. 245. 13. 395. 15. 569. 38. 630. 43. VVhy God is called the god of Israel 44 68. VVhye God somtimes deferreth his help 62. 20. 379. 15. 405. 406. 7. 430. 27. whye God forthwith punisheth not the wicked 377. 6. How God is said to loue al 526. 21 how God is said to tempt 128. 2. 259 13. How God leadeth into temptation 198 13. God not the authour of euill ibid. God Vseth the trauaile of wicked men 69. God onelye forgiueth sinnes 240. 3. God onelye the iudge of the whole world 185. 45. God inuiteth men vnto repeÌ„taunce 493. 17. God is said to reigne two maner of waies 193. 10. God may bee called vppon in all places 567. 13. God not bounde to the lawes of nature 15. 18. 27. 34. God by diuerse meanes saueth his 95. 13. God sometimes giueth ouer his honor to men 498. 15. God a sharpe reuenger and defender of the trueth 334. 34. The loue of God the
the heauenlye life But Luk declareth the true nature of godlines wheÌ„ he saith that the witnesse of the Angell was in steede of a rule to the Shepheardes to the which they directed all thinges For then is faith rightly holpe by the workes of God if it directeth al thinges to that purpose that the trueth of God which is reuealed in his word may more clearely shine forth 21. That the childe should be circumcised That which generally is to be coÌ„sidered of circumcision let the readers fetch out of Ge. 17. 10. It shal be sufficient at this time briefly to touch those things which beelong to the person of Christ. God would that his sonne should be circumcised that he might be subiect to the lawe for circumcision was a solempne signe wherewith the Iewes were initiated into the obseruation of the lawe Paule declareth the end Gal. 4. 4. when he saith that he was made vnder the law that he might redeeme them which were vnder the law Therfore Christ taking circumcision professed himself a seruaunt of the law that he might obtaine libertie for vs. And so by this meane not onelye the seruitude of the lawe was abolyshed by him but the shadow of the ceremonie was applyed to his sound and perfect bodye that it might soone take an end For although the abrogating of it depended of the death and resurrection of Christ yet this was a certaine beginning of the same that the sonne of god suffered himselfe to be circuÌ„cised His name was then called Iesus This place also witnesseth that it was a manner receiued amongst the Iewes that on the day of circumcision they gaue names to their children as we at this day vse to doe at baptisme But the Euangeliste noteth two thinges that the name of Iesu was not giuen vnto the sonne of God rashely or for the pleasure of men but that the Angel brought it from heauen TheÌ„ that Ioseph Mary obeyed the coÌ„mandement of God this is the consent of our faith with the word of God that that word going before wee should speake to the same and our faith shoulde answere to his promises Especiallye Luke commendeth vnto vs the order of publishing of the word when hee saieth that saluation was testified by the mouth of men which was promised by the Angell from aboue through the grace of Christ. Matth. 2. Marke Luke 1. VVhen Iesus then was borne at Bethlehem in Iudea in the dayes of Herâ—â—e the king beholde there came wise men from the East to Ierusalem 2. Saying where is the king of the Iewes that is borne for we have seene his starre in the East and are come to worship him 3. VVhen king Herod heard this hee was troubled and all Ierusalem with him 4. And gathering togeather all the chieâ—â— Priestes and Scribes of the people he asked of them where Christ should be borne 5. And they sayde vnto him at Bethlehem in Iudea for so it is written by the Prophet 6. And thou Bethlehem in the lande of Iuda arâ— not the least among the princes of Iuda for out of thee shall come the gouernour that shal feede my people Israel   1. VVhen Iesus was then borne Matthew concealeth the cause whye Christ was borne at Bethlehem but the spirit of God who had appointed the Euangelistes as his Scribes seemeth aduisedly so to moderate their stile that with most notable consent they al write one and the same historie though it be in diuers manners that thereby the trueth of God might be the more certeine and euident when as it was openly manifest that his witnesses did not purposely before consent to speake but euery one separate from other nor hauing one respecte of an other did simply and freely write that which the spirite taught them Furthermore here is a historie declared worthy to be remembred that God fetched wisemen out of Chaldea or Persia which should come into Iudea to worship Christ where hee lay without honour and contemned Truely a wonderfull counsell of God that God would his Sonne should come forth into the world vnder this obscure humilitie yet hee excellently adorned him as with phrases so with other tokens least any thing for the triall of our faith had beene wanting from his diuine maiestie yet here is to be noted a notable harmonie of thinges seeming to be repugnant The starre from heauen declareth him to be a king whose throane is the beastâ— stall because that hee is denied a place euen amoÌ„gst the common sorte of men His maiestie shineth in the East which not onely appeareth not in Iudea but is also difiled with many reproches To what purpose is this namely the heauenly fathers will was to appoynt that the starre and the wisemen should lead vs the right way to his sonne but yet hee stripped him naked of all earthly honour that we might know his kingdome to be spirituall VVherefore this storie is not onely profitable because that God brought these wisemen to his sonne as the first fruites of the Gentiles but also because hee woulde set forth the kingdome of his sonne as with the praise of them so of the starre for the helpe of our fayth least the wicked and malitious dispite of his own nation should cause him to be despised of vs. It is sufficiently knowne that the Astrologers and Philosophers with the Perseans the Chaldeans were called Mag. i. wisemen Therfore is is easily to be coniectured that these came out of Persia. Furthermore how many they were in number it is better not to know because the Euangeliste doth not expresse it then rashly to affirme for certaine that which is doubtfull A childish errour lead the Papistes that they imagined them to be three because Matthew saith that they offered gold franckencense and mirrh as if hee should distinctly assigne a proper office to euery of them and that rather hee should not declare that these three thinges were generally offered by them VVhosoeuer that old writer was whose vnperfecte commentarie vppon Matthew beareth the name of Chrisostome and is accompted amongst Chrisostomes workes saith that they were fourteene which hath no more colour except that peraduenture it came by tradition of the fathers yet that same also hath no assuraunce But the Papistes are more then ridiculous which imagined to themselues that they were kinges because they did read that beefore sayde Psal. 72. 10. That the kinges of Tharsis of the Iles and of Saba should come which should offer giftes to the Lord Verily they are wise workemen who that they might giue a newe shape to men they haue begun at the turning of the worlde for of the South and VVest they haue made the East And it is not to be doubted but that by the iust reuenge of God they were so amased that their grosse ignoraunce might be laid open to the reproofe of al men who made no religion to corrupt the trueth of God and to turne the fame into a lye But here is first
Mary perfourmed The Lord commaunded Num. 3 13. that all the males shoulde bee offered to him in remembraunce of their deliueraunce because when the Angell slewe all the first borne of Aegypt hee had spared the first borne of Israell after it was lawfull for euery man to redeeme his first borne for a certaine price That was an old ceremonie Now sith the lord is a cōmon redeemer of al by right he challengeth vs to him from the least to the greatest Surely it is not in vaine that Luke doth oft repeat that Ioseph Mary did that which was prescribed in the law of the Lord. For by these words we are taught that nothing is to be attempted after our own witte in the worship of God but that must be obediently followed which he hath by his word commaunded 24. And to giue an oblation This sacrifice belonged to the rite of purifying least any shoulde thinke that it was offered for the redeeming of the first born VVhen the Euanglist nameth a paire of turtle doues or two pigeons he taketh it for graūted that the pouertie of Ioseph Mary was such that their abilitie reached not to the offering of a lambe For this exception is plainely set down Leuit. 12. 6. If any obiects that there was gold offered a litle before by the wisemen wherewith they might haue bought it I answere we cannot imagine that there was such plentie of gold as could sodenly make a poore man rich For we read not that they had camels laden with gold but it is more credible that it was some small portion which they brought only for honours sake Neither did the law precisely commaund that the poore shoulde consume theyr substaunce vpon a sacrifice but making a difference betweene them and the rich it eased them of charge VVherefore it shall be nothing hurtful if we say that Ioseph and Mary gaue as much as their abilitie did beare although that they had laid vp some money to beare the charges of the iourney and of their life 25. Behold there was a man in Ierusalem This history is set down that we might know that when almost al the people had prophaned themselues with a wicked contempt of God yet there remained a few worshippers of God Christ was known of thē from his first infancy These were those remnants which as Paul to the Ro. 11. 5. teacheth were reserued according to the free election of God And in this smal handful was the Church of God included although the priestes and scribes did no lesse proudly then falsly boast of the title of the church The Euangelist only maketh mention of two which knew Christ as Ierusalem when he was brought into the temple Simeon and Anna. And first I must speake of Simeon VVe read not of what estate he was and it may be that he was some meane man and vnknowne but Luke commendeth him for godlynesse and righteousnesse to the which he addeth the gift of prophesie Godlynesse and righteousnesse are referred to the two Tables of the law and so in these two poyntes consisteth the integritie of life It was a testimonie of godlynesse that hee looked for the comfort of Israell for without the hope of saluation GOD is not rightlye worshipped which dependeth partly in beleeuing his promises then especially by the restauration promised by christ But now seeing this waiting or looking for is praised in Simeon as a rare vertue heereof gather that there were then but few which truly nourished the hope of redēption in their harts Al men had in their mouthes the Messias the blessed state vnder the kingdom of Dauid but in the meane while almost no man did patiētly beare the present miseries staying vpon this cōfort that the redemptiō of the church was at hand And as the godlines of Simeon in this did shew it self that he lift vp his mind in waiting for the promised saluation so at this day as many as wil proue thēselues the sons of god wil sigh with cōtinuall desires for the promised redēption For sufferance is very needful euen to the last cōming of Christ. The holy ghost was vpon him He speaketh not of the spirit of adoption which is cōmon to al the children of God though not in equal manner but he speaketh of a more peculiar gifte of prophesie which doth more plainly appeare in the next verse by that which foloweth where it is sayd that he receiued answere by the holye Ghost and that the same spirit guiding him hee came into the temple Therefore although that Simeon exceeded not in any publik honor yet he was adorned with many notable gifts as godlynes innocency of life faith prophesie And it is not to be doubted but that he alone did priuatly receiue this oracle that it might passe from him as a common confirmation to all the godly Iesus is called the Christe of God because that hee was annoynted of the Father and together with the holy ghost hee tooke the honour of the kingdome and of the priesthood Simeon is said to haue come into the temple by the spirit that is by secret instinct and certaine reuelation that he should meete Christ. 29. Now lettest thou thy seruaunt departe By this songe it appeareth that Simeon beheld the sonne of God with other eies then with the eies of the flesh for the outward beholding of Christ could bring nothing but a contempt at the least it could not so haue satisfied the minde of the holy man that so glad as enioying the summe of all his desires hee shoulde make haste to die Therefore the spirit of God lightened his eies with faith that he might discern the glory of the sonne of God in that vile contēned habite When he saith that he would depart in peace he vnderstandeth that hee woulde die with a quiet mind as hee that was filled and had obtained his desires But it is demaunded if he should haue died before should Simeon haue bene drawen to it with trouble and tumult as they vse that are vnwilling I aunswere the circumstance which is added is to be noted according to thy woorde For seeing God hath promised him the sight of his Sonne it was sitte he shoulde stay in suspence nay it behooued him to liue carefully vntill that hee was made partaker of his hope This is therefore to be obserued because that many falsly and naughtely doe pretend the example of Simeon boasting that they would willingly die if it were graunted them to enioy this or that matter when as yet they take libertie to thēselues to conceaue vowes according to their owne lustes or to forge vaine hopes without the word of God If Simeon had said precisely now with a staied a quiet mind I will die because I haue seene the sonne of God in this speach he had bewrayed the weakenes of his faith but because he had the word for it it was lawfull for him according to the rule of faith to flee death vntil
that euerye man may be iudged by his fruits as a tree is knowen by his fruit For after he had set downe a reproofe against hypocrites which see a moat in the eye of an other not seeing a beame in their owne hee presently addeth For an euill tree can not bring fâ—orth and that causall worde For seemeth to ioyne two sentences together But because it is certaine that Luke in that sixt chapter rehearseth diuers sermons of Christ it may be also that he doeth briefly touch that which Mathew setteth downe more fully Neither doe I rest vppon that causall aduerbe whiche is oftentimes in other places superfluous which may also appear by that clause for Luke so coÌ„cludeth this speach A good manne out of the good treasure of his heart Neither doe I doubt but that Christ doeth plainly sette downe what maner of iudgement thys should be which he commaundeth to be had by the fruits that is that the faithfull shoulde diligently examine what fruite they bring foorth into the worlde whiche professe themselues to be the seruaunts of God as if hee shoulde haue sayde titles doe smally auaile vntill hee that speaketh shall prooue in deede that he is sent from God yet I do not deny but that this place may bee applied to the generall doctrine And certainely the last clause namely that of the aboundance of the heart the mouth speaketh doeth reache further then to the false prophetes seeing that is so common aprouerbe If any doe obiecte that mennes tongues doe often lie so that they speake best which are woorst affectionate I answeare Christ doeth here teache simply that which is moste commonly vsed For althoughe hypocrites doe pretende one thing in wordes which they doe neuer thinke in their heart yet that letteth not but that the toung may be aptly and very well called the figure or shewe of the minde Mathewe 7. Marke Luke 6. 21. Not euery one that sayeth vnto mee Lord Lord shall enter into the kingdome of heauen but hee that doeth my fathers will which is in heauen 22. Many will say to mee in that day Lorde Lorde haue we not by thy name prophesied and by thy name cast out deuilles and by thy name done many great workes 23. And then will I professe to them I neuer knowe you departe from mee yee that woorke iniquitie  46. But whye cal ye me master master and do not thinges that I speake 21. Not euery one that sayeth Christ stretcheth his speache further Neither speaketh hee onely of false prophetes which breake in amongst the flocke to steale and to deuoure but of hirelings which vnder the countenaunce of shepheardes doe deceitfully thruste in themselues and yet haue no affection of godlinesse And although this doctrine comprehendeth all hypocrites what degree or place soeuer they are in yet he doeth properly touche false teachers whiche seeme to excell aboue others Neither doeth he direct his speache to them alone that hee mighte waken them out of their securitie wherin they lie as drunken menne but he also admonisheth the faithfull that they geue not to suche disguised people more then is meete In summe hee foretelleth that assoone as the doctrine of the Gospell shall beginne to bring foorth fruite so that it shall haue many disciples there shall be many not onely of the common sorte which shall falsly and hypocritically geue their name to the Gospell but also amongst the pastours there shall be the same falshoode so that they shal denie in deedes and life that which they professe with mouth Therfore who soeuer desireth to be accounted amongest his disciples he must doe his diligence that hee may sincerely and from his heart addicte himselfe to meditate newnesse of life In Luke there is a generall reproofe But why cal ye me maister maister But because that this corruption doth for the moste parte spring from dissembling teachers and doeth the more easily spreade from them to the whole body therfore in Mathew Christ doth namely inueighe against them To doe the will of the father doeth not onely signifie philosophically to frame their life and maners to a rule of vertues but also to beleeue in Christ as it is sayd in Iohn 6. 40. Therfore in these wordes faith is not excluded but is established as the spring from whence the rest doe slowe 22. Many shall say vnto mee Christe citeth againe the hypocrites before his iudgement seat as we sayd euen now out of Luke for so long as they occupie a place in the Churche they doe partly flatter themselues and also they doe partly deceiue others Therefore he sayeth that there shall be a day wherein hee will purge his floore and the weedes and chaffe shall be separate from the pure wheate To prophesie in Christes name is by his authoritie and as it were by his gouernment to execute the office of teaching For prophecie in my iudgement is taken in this place generally as in 1. Corrinthians 14. he might haue simply vsed the woorde of preaching but purposely he vsed that which was of greater estimation that hee mighte the better declare that the outwarde profession is nothinge woorth howe excellently so euer menne doe account of it So to worke myracles in the name of Christe is nothing else then to doe myracles by his power aide gouernement and leading For althoughe the name of woorkes is sometime restrained to one sorte or kinde of myracles yet in this place and in many others he noteth all myracles 23. I will professe to them By thys speache Christe seemeth to allude to the vaine boasting wherein hypocrites doe nowe at this day vaunt themselues as if hee shoulde haue sayde while they confessed mee with their tounge they thought that they had discharged their duetie wel and now a holowe confession of my name with their tounge is hearde But I in like sorte confesse against them that what soeuer they professe is vaine and lying But what meaneth this confession of Christ that he neuer accounted them amongest the number of his disciples no not euen when they gloried that they were the pillers of the Churche Therefore hee commaundeth them to cease which vnder a deceitfull title haue for a time stolne an vniust possession to their house It seemeth that Paule tooke out of this sermon of Christe that which hee sayeth 2. Tim. 2. 19. The Lord knoweth who are his let euery one that calleth on the name of the Lord depart from iniquitie For the first clause tendeth to this purpose that the weake shoulde not fainte nor be troubled at the falling away of some whose name was great and famous For hee sayeth that they were neuer knowen of the Lorde though they dasiled the eyes of men with a vaine shew Then he exhorteth all them which would be accounted amongst the disciples of Christ that they should spedily withdrawe themselues from iniquitie least that Christ doe driue them away out of his sight when he shall separate the lambes from the goates Mathewe 7.
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
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
is to be so throughly afflicted that we shal be but little from death And also that the Lord kindleth a torche or light at the furious rage of sathan to shewe foorth his grace for when as men were astonished at that horrible sight thereby the power of Christ which presently folowed might be the better discerned of them 21 Of a childe Heereby we gather that this was not inflicted as a punishment for the sinnes of the manne but was the secreate iudgement of God It is certaine that the infantes when they come firste oute of the wombe of their mother are not innocent before God and guiltlesse but Gods scourges haue sometime secreat causes and that for the triall of our obedience Neither doe we otherwise yeelde that honour that is due to God then if we do reuerently and modestly adore his iustice euen when it is hidden from vs. If any man desire to knowe more of this matter he may search in that place of the ninthe chapter of Iohn neither this manne hath sinned nor his parents 22. And if thou canst doe any thing helpe vs. VVe see howe little honour he yeeldeth vnto Christ for he thinking him to be some Prophet whose power is finite within measure he commeth vnto him doubting But the first foundation of faith is to embrace the immeasurable power of God Also it is the first entrance to prayers to extoll the same aboue all letteâ— so that we may be certainly perswaded that we pray not in vaine And because that this man thought of Christe no otherwise then as of a man his false opinion is corrected for it behoueth that he shoulde beleeue that he might be capable and fit to receiue the grace desired Christ doth not plainly reproue the man in his answer but turning back again vpon him an other way that which he had spoken euill he sheweth him his faulte and teacheth him to seeke a remeady For this exception If thou canst beleue is as much as if he should haue sayde Thou desirest me to helpe thee if I can doe any thing But thou shalt finde in me a fountaine of power that cannot be drawne drie if that thou bringest a measure of faith large enough Heereof may be gathered a profitable doctrine whiche generally belongeth vnto vs all The Lorde is not the lette that the great bountifulnesse of his goodnesse sloweth not from him vnto vs but it must be imputed to the narow straites of our faith that it stilleth downe to vs as it were drop after drop nay ofttimes we caÌ„not feele a drop because that our vnbeliefe stoppeth vp our heart But in vaine would some subtel men shew themselues heere as if Christ would teach that manne coulde beleeue of himself when as he had no other purpose then to cast vpon men the fault of their owne weakenesse so oft as they doe weaken the power of God by their owne vnbeliefe 23. All things are possible to him that beleueth It is not to be douted but that Christ taught that the fulnesse of al good things was giuen vnto him of his father and that any kinde of helpe cannot be hoped for from him alone otherwise then as from the very hand of God as if he shoulde haue sayd onely beleeue and thou shalt obtaine But howe faith shall obtaine any thing we shall see a little after 24. I beleeue Lord. He sayeth that he beleeueth and yet confesseth himselfe to be an vnbeleuer though these two seeme to be contrary yet there is no man which hath not the triall of it in himselfe for where as there is not a perfect faith any where it followeth that they are in part vnbeleeuers yet so God of his mercy pardoneth vs and accounteth vs faithful for that litle portioÌ„ of faith Yet it behoueth vs diligently to shake of the dregs of infidelitie which doe sticke in vs and to striue with them and to craue of the Lorde that he woulde correcte them and as oft as we are in this conflicte to flie to him to helpe vs. If we well consider what is giuen to euery man it shall easily appeare that there are very fewe that haue an excellent faith fewe that haue a meane faith and that the most haue but a small measure Mathewe 17. Mar. 9. Luke 17. 19. Then came the disciples to Iesus apart and sayde VVhy coulde not we cast him out 20. And Iesus sayd vnto them Because of your vnbeliefe for verily I say vnto you if yee haue faith as much as is a graine of mustard seede yee shall say vnto this mountaine remooue hence to yonder place and it shall remooue and nothing shall be vnpossible vnto you 21. Howe best this kinde goeth not out but by praier and fasting 28. And when he was come into the house his disciples asked him secreatly why could not we cast him out 29. And he sayd vnto them This kinde can by no other meanes come foorth but by prayer and fasting 5. And the Apostles sayde vnto the Lorde increase oure faith 6. And the Lord sayde if ye had faith as much as a graine of mustarde seede and shoulde say vnto this Mulberâ—e tree plucke thy selfe vppe by the rootes and plant thy selfe in the sea and it should euen obey you 19. Then came the Disciples The Disciples do maruell that the power which once they hadde is taken from them when as they depriued themselues therof through their owne fault Therefore Christ assigneth this want to their vnbeliefe and that sentence which he touched before he rehearseth againe and prosecuteth more at large that nothing is impossible to faith It is certaine that it is an hyperbolicall kinde of speache when as he sayth that by faith trees mountains shuld be remoued Yet the sum tendeth to this purpose that God will neuer leaue vs so that we would open the doore to his grace Neither is his meaning that God will giue what soeuer commeth rashly in our minde or thought nay when as nothing is more contrary to faith then the rash vnaduised vowes of our flesh it followeth that where faith raigneth euery thing is not confusedly desired but that which the Lorde alloweth Therefore this sobrietie must be holden that we desire not more then that which he hath promised vs and that our praiers be restrained to that rule he set downe If any man obiecte that the disciples knew not whether it pleased the Lord that the Lunatike should be healed the answer is ready that these things befell through their owne fault For Christ nowe speaketh of a speciall faith which had his secreat forces as the preseÌ„t matter required And this is that faith whereof Paule maketh mention in the 1. Cor. 12. 9. Then how came it to passe that the disciples were spoiled of that power of the spirite which they had before for the working of myracles but that they had choaked it with their owne slouthfulnesse But that which Christe spake of a perticular faith according to the circumstance
their mothers brests They are dumbe but the wonderfull prouidence of GOD whiche shineth in them is as eloquence loudly and well speaking his praise For he that cōsidereth with himselfe how the fruit is engendered in the wombe of the mother is nourished there the space of nine moneths commeth foorth at the length into the lighte and findeth meate prepared for it assoone as it is borne must of necessity not only finde feele that God is the maker of the worlde but is wholely caried into an admiration of the same So the Sunne and Moone thoughe they be creatures without tounges yet it is sayd that they haue vtterance and speache to declare and sing the praises of God Psal. 19. 1. Seeing then that the tounges of infants doe sound foorth the praises of God Christ doth heereby gather that it is no absurdity if he haue the voyce of those children which now can speake 18. And in the morning as he returned Betweene that solemne entrance of Christ whereof we heard and the day of the Passeouer he lodged euery night at Bethanie and on the day time hee was teachinge in the temple And Mathewe and Marke doe report a hystory which befel at that time by the way that Christ as he came into the Citie was an hungred came to a figge tree and when he founde nothing thereon but leaues he cursed it and the tree beinge curssed with his woorde withered presentlye Further I take this for graunted that Christ did not faine but was truely an hungred For wee knowe that of his owne accorde he became subiecte to our infirmities though by nature he was free and void of them But the difficulty standeth in this howe hee shoulde be deceiued to seeke for frute vppon a tree that was without especiallye when as the time of frute was not yet come Further why is his anger so hot against a harmlesse tree But to absurdity can follow if we say that as a man he knewe not what kinde of tree it was yet it may be that he not being ignorant of the ende came vnto it of purpose But hee is not caried with any heate of anger to curse it for that were not onely an vnrighteous but also a childish and ridiculous reuengement But when as hunger was grieuous vnto him in respecte of the flesh he sought to ouercome the same with a contrary affection namely that he might set foorth the glory of the father as he sayeth in an other place My meate is that I may doe the will of my father Iohn 4. 34. for there also he doeth striue with wearinesse and thirste and I doe rather incline to this opinion that hunger was as a meanes prouoking him to woorke this myracle and to teache his disciples Therefore when as he was an hungred and had not meat ready he fedde himselfe otherwise namely in setting foorth the glorye of GOD. And his will was by the tree to giue a token what ende remaineth for hypocrites and also to declare howe vaine their boastinge is and to no purpose 19. Neuer frute grow on thee hence forwarde Heereby we learne what this woord accursing meaneth namely that the tree is condemned to be barren so againe God blesseth when by his woord he maketh frutefull But it doth more euidently appeare by Marke that the figge tree did not presently wyther or at the least that the disciples did not marke it vntill the next day that they sawe the leaues fallen off Marke also doeth attribute that to Peter alone which Mathewe doeth commonly referre to all the Disciples but when as Christ answeareth in the plurall number it is easie to be gathered that one asked the question in the name of all the rest 21. And Iesus answeared Christ extendeth the vse of the myracle further that hee mighte encourage his disciples to faith and confidence In Marke there is first sette downe a generall exhortation that they should haue faith in God Then followeth a promisse that they shall obtaine by faith what soeuer they shall aske of God To haue faith with God signifieth as muche as to promisse himselfe certainly and to looke for from God what soeuer is needeful But because that faith if there be any in vs doeth presently breake out into prayers and pearceth into those treasures of the grace of God which are shewed in the woorde that it might enioy the same therefore Christe addeth prayer to faith for if hee hadde onely sayd that we should haue what soeuer we shall desire faith to some might seeme to be too imperious or too secure VVherefore Christe declareth that they do then beleeue a right which trusting in his goodnesse and promisses doe humbly flee vnto him This is a notable place to expresse the force and nature of faith namely that it is a certaine assurance resting in the goodnesse of God without any doubtfulnesse For Christ doeth not acknowledge any others to beleeue but them which doe vndoubtedly account God to be mercifull to them and doubt not but that he will giue what they doe aske VVhereby we see with what a diuelishe imagination the Papists are bewitched which doe mixe faith and doubting togither nay they charge vs with foolish presumption if we being perswaded of the fatherly fauour of God towardes vs dare be so bolde as to present out selues before him And Paule doth especially commend this benefite of Christe that by faith in him we haue boldnesse and entrance to God with confidence Ephe. 3. 12. Furthermore this place doth teache that the true examination of faith is contained in prayers If any manne doe obiecte that these prayers were neuer heard that mountaines should cast themselues into the sea The answeare is easie Christe doeth not slacke the raynes to mennes prayers that they shoulde desire what they lust while he maketh their prayers subiecte to the rule of faith For so is it necessary that the spirite should bridle all our affections bryng them into obedience to the woorde of God Christe requireth a certaine and assured confidence in prayer without doubting And whence shall the minde of manne conceiue this but out of the woorde of God Nowe then we doe see that Christe promised nothing to his disciples except they keepe themselues within the boundes of the good will of God LVKE 47. And he taught daily in the Temple Marke and Luke do first teache of what kinde of menne the Church consisteth that is of the simple common people Againe what ennemies Christ hadde namely the Priests and Scribes and all the chiefe rulers And this is a parte of the folishnesse of the crosse that GOD passing by the excellent thinges of the worlde chuseth that whiche is foolishe weake and despised Then they make mention that those good gouernours of the church of God sought the meanes to destroy Christe whereby their wickednesse and vngodlynesse was detected For thoughe it were graunted that they hadde iuste cause to persecute Christe yet it was not lawfull for them
but God who hadde ordained him for a sacrifice to purge away sinnes chose a speciall daye that might ioyntly oppose the body to the shadow VVhereby the fruit of the passion of Christ doth now more plainly appeare vnto vs. 6. VVhen Iesus was in Bethania That which the Euangelist doeth now set downe befell a little before Christe came to Ierusalem but it is recorded heere in very good time to giue vs to vnderstand what occasion moued the hie priests so sodainly to make this hast They durst not sette vppon Christ with open violence and it was not so easie a matter to take hym by subtelty Now when Iudas offred them a meanes vnhoped vnloked for the easinesse to bring the matter to passe made them to take an other course But the obiectioÌ„ that Iohn doth somwhat differ in this hystory from Math. Marke which caused some interpreaters corruptly to imagine it to be an other hystory is easily answeared The name of the woman which annoynted Christe which out two Euangelists doe conceale is expressed by Iohn 12. 3. but ther is no mention of the man who feasted Christ yet Mat. and Marke do expresly say that he supped with Simon the leper But there is no contrariety in this that Iohn saith that his feete were annoynted and ours say his head VVe doe certainly know that the oyntments were not cast down to his fete but when ther was more aboundance shed then was wont Iohn to amplify the same sayth that his feete were wet Marke also reporteth that the Alablaster boxe being broken all the oyntment was powred vppon his head so it doeth very well appeare that it ran downe to his feete This therefore is certaine that they all doe report one and the same hystory 8. And when his disciples saw it This also is a common thing amongst the Euangelists to attribute that to moe which was begunne by one if they consented to the same Iohn sayth that Iudas the betrayer of Christ began this murmuring Mathew and Marke doe bring in all the disciples with him for that none of the other euer durst to haue grudged if the vngodly grudging of Iudas had not been as a firebrand to set them on fire But when as he began vnder some good colour to condemne that wastfull expence they were all taken easily with that infection And by this example we are taught what danger commeth of malitious poisonfull tongues For they which are of a good simple modest nature except they do wisely take hede to themselues yet being deceiued wyth false reports doe easily fall into wrong iudgements If Christes disciples by keeping company with Iudas were caried into a light and fond opinioÌ„ what shal become of vs if we do too easily admit talebearers which do commonly malitiously quarrell at things well done Heere may also be gathered an other lessâ—on that we should not rashly geue sentence of a matter not throughly knowen The disciples take holde of that whyche Iudas spake and because it hadde some pretence they doe rashly geue wrong iudgement But it was meete for them to haue made better inquirie whether the deede had beene worthy of reprehension especially sith the maister was present whose iudgement they shuld haue abidden So we know that except the word of God doth goe before the sentence is preposterously giuen because that none of vs as Paul teacheth Rom. 14. 10. liueth or dieth vnto himselfe for wee must all appeare before the iudgement seat of Christ where he shall yeelde his account 2. Cor. 5. 10. And though there was great difference betweene Iudas the others because that hee sought wickedly and cunningly to cloake hys theft and the other were caryed away with a meere simplicitie yet we see howe they by their vnaduisednesse were drawne from Christe and ioyned to Iudas 10. VVhy trouble yee the woman It is maruell that Christ whose whole life was a rule and example of temperance and frugality shoulde nowe allowe immoderate charge whiche seemeth to be neare superfluous and needelesse delites But the maner of defence which he vseth must be noted for he doth not say that the woman had done well as if he woulde haue the same done daily but that which she had done once hee sayeth was acceptable to God for that there was iust cause why it shuld be so done Therfore though Christ desired not the vse of oyntment yet in respect of the circumstance this annoynting pleased him VVhereby we gather that some particular dedes are sometime accepted of God which yet may not be made an example to be followed And it is not to bee doubted but that Mary was mooued by a secreat motion of the spirite to annoynte Christe as it is certaine that so oft as the Sainctes are called to some extraordinary woorke they are driuen with an vnwonted motion least they shoulde attempt any thing but by the direction and gouernement of God There was no commandement which enioyned Mary to this annoynting neither was it needeful that there should haue beene a law set downe for one worke but because that the heauenlye calling is the only rule of wel doing and that God refuseth what soeuer men take in hand of themselues Mary was gouerned by the motion of the spirite with a certaine perswasion of faith to performe this duty to Christ. But this one action of the woman is not only defended by this answeare of Christ but the godly ioy of all men is hereby defended who may be satisfied that they and their workes are approued of God It commeth oft to passe that godly men are not only reproued but also vniustly condeÌ„ned openly who yet haue their consciences bearinge them witnesse that they haue done nothing but by the commandement of God and in this respecte they are accounted proud if they despising the peruerse iudgements of the world doe satisfie themselues with the onely allowance of God Because this is a hard temptation and it canne hardly be but that the corrupt consent of many must grieue vs this doctrine must be noted that none can at any time be throughly encouraged to doe well excepte they depende of the onely allowance of God Therefore Christe doeth heere make the difference of good and euill to his only pleasure for wheÌ„ he sayeth that this womannes woorke was good whiche his disciples hadde already condemned he doeth by this speache reprooue the rashnesse of menne which iudge as they list VVee therefore being armed with this defence must learne to neglecte what rumours so euer are spredde abroade of vs in the worlde so that we know that which men condemne to be approued of God So Isaias 50. 7. being oppressed with the slaunders of the wicked calleth God to witnesse So Paule appealeth to his iudgement 1. Corrinthians 4. 4. Therefore lette vs learne to regarde the iudgementes of menne no further then that by oure example they may be taught to obey God and when as the worlde shall wyth a greate
acquaintaunce For Christ also of his own authority commaunded him that he shuld prepare a place for him and his naming himself the master and he presently obeieth But though he could haue poynted out the manne by his name yet he had rather direct his disciples to him by a miracle that whē they shuld shortly after see him humbled yet their faith by this instructiō might be supported And this was no smal confirmation that in so short a space before his death he was by so manifest a tokē declared to be god that they might know that hee was not drawne to it of necessitie but that hee yeelded to it of his owne free will And though it may be that this profited them very litle in the very moment of their trouble yet the remembraunce of it afterwardes was profitable As at this daye also it is profitable for vs to know this for the auoyding of the offence of the crosse that in Christ at the very time of his death appeared the glorye of the Godhead togeather with the infirmity of the flesh My time is at hand Though hee celebrated the Passeouer rightly according to the commaundement of the law yet he seemeth of purpose to alleage this cause that he might not be accounted ouerthwart Therefore he saieth that he hath cause to make haste so as he could not obserue the vsual custom because that he shuld be called to a greater sacrifice Yet in the meane season as we sayd hee altereth nothing in the ceremonie But he doth thus oft rehearse this that the time of his death is at hande that they might know that he dooth haste of his owne free will to obeye the decree of the father And where hee ioyneth the shadowish sacrifice with the true he doth by this meanes exhort the faythful to compare with the olde figures that which he fulfilled in deede For this comparison dooth not a litle set forth the force and effect of his death For the Passeouer was not giuen to the Iewes onely to this ende that they might remember their olde deliuerance but that through Christe they should hope for an other to come more to be desired then the former To this beelongeth that saying of Paul Christ our Passeouer is offred c. 1. Cor. 5. 7. 13. The Disciples did as Iesus had giuen them charge In this that the Disciples doe obey of so ready a minde is to bee noted their frameablenes to bee taught For they might haue doubted when as they shuld follow a man vnknowne whether they should obtaine of the housholder that whiche their maister commaunded them to demaunde sith they knew that hee was not onely despised but also hated euerye where But they doe not doubtfullye enquire of the successe but they doe willingly obey the cōmādement And we must hold this rule if we desire to try our faith that being satisfied by the commaundement only we may go forward whether God commaundeth and hoping for the successe which hee promyseth let vs not be too careful 20. VVhen the euen was come hee sate downe Not to eate the Passeouer which should be doone standing as trauailers which make hast hauing their shooes on and the staffe vppe doe vse to take their meate speedily but the solemne rite beeinge finished I interprete it that hee sate downe that hee might suppe Therefore the Euangelistes do say the euen was come for in the first euening they slew the Lamb and did eat the flesh thereof rost Matth. 26. Marke 14. Luke 22. 21. And as they did eate hee sayde verelye I saye vnto you that one of you shall beetray me 22. And they were exceeding sorrowfull and beganne eueryone of them to say vnto him is it I maister 23. And he aunswered and said he that dippeth his hand with me in the dish hee shall betray me 24. Surely the Sonne of man goeth his way as it is written of him but wo be to that man by whom the sonne of man is betraied it had beene good for that man if he had neuer bin borne 25. Then Iudas which beetraied him answered said is it I maister hee saide vnto him thou hast said it 18. And as they sate at the table and did eate Iesus said verelye I say vnto you that one of you shall betray me 19. Then they began to bee sorrowful and to saye to him one by one is it I and an other is it I 20. And he aunswered and said vnto them it is one of the twelue that dippeth with me in the platter 21. Truely the sonne of man goeth his way as it is written of him but wo be to that man by whom the sonne of man is betrayed it hadde beene good for that man if he had neuer beene borne 15. Then hee saide vnto them I haue earnestly desired to eat this Passeouer with you before I suffer 16. For I saye vnto you◠hence forth I will not eate of it any more vntill it be fulfilled in the kingdom of God And a litle after 21. Yet behold the hande of him that betraieth me is with me at the table 22. And truely the sonne of man goeth as it is appoynted but woe be to that man by whom he is betraied 23. Then they began to enquire among themselues which of them it should be that should doe that 21. Verely I say vnto you That he might make the traiterousnes of Iudas the more to be detested he setteth forth the vilenesse of the same by this circumstaunce that when he satte together with him at the holy table he deuised treasō For if a stranger had done this it might haue bin easilyer borne but now this is a thing straunge and incredible that one of them so neere him shoulde woorke this yea and hauinge made and concluded so lewd a couenant would thrust himself to this holy banket vnder the pretence of friendship Therefore Luke vseth this phrase of repugnancie yet beholde the hande of him that betrayeth me But though Luke setteth downe this saying of Christ after the celebration of his Supper yet the order of the time cannot bee certeinely gathered thereby which wee know was often neglected by the Euangelists Yet I deny not but that it is probable that Iudas was present when Christ distributed the signes of his body and bloud 22. They beganne euerye one of them to say I do not thinke that the disciples trembled as men amased do vse without cause to vex themselues but as they abhorre the offence so they desire to be cleared from the suspition of the same And this is a token of reuerence that they beeing so sharpely pinched doe not disdainefullye aunswere their Maister but euery one referreth himselfe to his iudgement as we must especialy seeke for this to be cleared of his mouth yet enioying a good consciēce they would freely witnesse how far they were from so great an offēce But Christ by his aunswere dooth neither put them out of this doubte nor poynt out the person of Iudas
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
their studie shall not be voyd who shall offer their soules to Christe to be fead Let vs know therefore that we haue life offered vs in Christ so that euerie one of vs may looke to attaine vnto y â— same not al adueÌ„tures but being sure to haue successe NotwithstaÌ„ding we are also taught that they are giltie of falshood theft before God whosoeuer do attribute this praise vnto any other saue only vnto Christ. VVhereby it appeareth that the papists are false forgers in all pointes of their doctrine For whosoeuer do put in Christ his place the meanes of saluation so often do they mar this seale of God which is only authentical as it were blotting the same that with their wicked boldnes vnspeakeable falshood And least y t we do fal into y e same horrible giltinesse let vs learn to reserue all that perfect vntouched to Christ which is giueÌ„ him of his father 28 VVhat shall we do then that c. The multitude vnderstood well enough that Christ exhorted them to striue to go higher then vnto the coÌ„modities of this life that they must not be occupied in the earth whoÌ„ god â—alleth vnto another place They who aske this questioÌ„ are in som point deceiued because they know not the way how to labor For they do not think that God doth giue vs by the hand of his sonn whatsoeuer is necessary vnto the spirituall life First they demaund what they must do et afterward when they name the works of God they wander without a mark so that they bewray that they know not the grace of God Althogh they seem here proudly to murmur against Christ as if he did reprehend them vndeseruedly as if they should say doest thou think that we haue no care of eternall life what then doest thou commaund vs to do more then we do Vnderstand by the works of God those workes which hee requireth and which he alloweth â—9 This is the worke of God They spake of workes Christe reclaimeth theÌ„ vnto one work alone namely vnto faith VVhereby he giueth vs to â—nderstand that al that is vaine whatsoeuer men do goe about without faith and that faith alone is sufficient because GOD requyreth this one thing of vs that we beleeue For here is a certaine secrete opposition betweene faith and mens studies and indeuours As if hee should haue saide mens indeuours are in vaine when as they go about to please god without faith as if running out of the way they did not goe towarde the marke Therefore it is an excellent place that how much soeuer meÌ„ doe miserablie wearie themselues during their whole life yet all theyr labour is in vaine vnlesse faith be vnto them a rule of liuing They which gather out of this place that faith is the gift of God they are deceiued for Christ doth not teach what God worketh in vs but what he requireth and will haue Notwithstanding that seemeth to bee an absurd thing that God should allow nothing saue faith alone for loue must not be contemned neither doe other offices of godlines loose their place and honor Therfore howsoeuer faith be the chief yet other works are not superfluous VVe may easily answere for faith doth not exclude either loue or any other good worke seeing that it comprehendeth theÌ„ all in it For faith is called the only worke of God because wee possesse Christ by it and are made the children of God that he may gouerne vs by his spirite Therefore because Christ doth not separate from faith the fruites thereof it is no maruell if as they say he place the head helme therein VVe haue said in the third chapter what the worde beleeue doth signifie VVe must alwayes remember this that we may know the force of faith that we must define what Christ is in whom wee beleeue and why he is giuen vs of the father These mens cauill is rotten nought worth who vnder colour of this place doe hold that we are iustified by workes if faith doe iustifie seeing that it is called the first and principal worke It is manifest enough that Christe speaketh vnproperly when he calleth faith a worke as when Paule compareth the law of faith the law of workes together Secondly whenas we say that men are not iustified by workes we vnderstand those workes by the merite whereof men do purchase fauour with God But faith bringeth nothing vnto God but doth rather present man emptie and poore before God that he may be filled with Christ and his grace VVherefore it is a passiue worke that I may so call it whereunto no rewarde can be repaied neither doth it giue vnto man any other righteousnesse saue that which it receiueth of Christe 30 Therfore they said vnto him what signe doest thou that we may see and beleeuâ— thee what workest thou 31 Out fathers eate Manna in the wildernesse as it is written he gaue theÌ„ the bread of heauen ta eate 32 Therefore Iesus said vnto them verily verilie I say vnto you Moses gaue you not the bread from heauen but my father giueth you the true bread from heauen 33 For this is the bread of God which came downe from heauen and giueth life to the worlde 30 VVhat signe doest thou This wickednesse doth sufficiently testifie how true that saying of Matthew is This wicked generation seeketh a signe They were draweÌ„ before w t the admiratioÌ„ of the myracles vnto Christ being made astonied with a new myracle againe they confessed Christ to be the Messias because of this hope they would haue made him a king Now they require a signe of him as if they had neuer knoweÌ„ him VVhence was this of sodaine forgetfulnesse saue only because being vnthankefull to God they are maliciously blinde when as they behold his power And without doubt they doe loath all the myracles which they saw hytherto because Christ did not graunt their requests and because they do not finde him such a one as they feigned to themselues If they had seen any hope of earthly felicite they would coÌ„tinually haue praised him without doubt they would haue called him a Prophet the Messias and the sonne of God Now because he doth chide them because they were too much giuen to the flesh they think that they ought not to hear him any more And at this day there be many like vnto them For at the beginning because they perswade themselues that Christe will beare with their vices they do greedily snatch at this Gospell they desire no proofe therof but when as they are called vnto the denial of the fleshe and the bearing of the crosse then they begin to distrust Christe they demaunded whence the Gospel came Finally Christe shall bee theyr master no longer when as hee once is not answerable to their desire 31 Our fathers Therfore Christ rubbed them on the gall when as he said that they came like bruite beastes to fill their bellies for they doe bewray this
26 Therfore they saide vnto him againe what did he to thee howe opened hee thine eyes 27 He answered them I told you alreadie and yee heard not what will you heare againe will you also be made his disciples 28 Therefore they rayled on him and said be thou his Disciple wee are Moses his Disciples 29 VVee knowe that God spake vnto Moses but wee knowe not whence this fellowe is 30 The man answered and said vnto them truly in this is a wonder that yee know not whence he is and he hath opened mine eyes 31 And we know that God heareth not sinners but if any man be a worshipper of God and doe his will him he heareth 32 From the beginning hath it not been heard that any man hath opened the eyes of him that hath been borne blinde 33 Vnlesse this man were of God hee coulde doe nothing 24 Therefore they called him the second time It is questionles that being enforced with shame they called the blinde man whom they had tryed before to bee too firme and constant So that the more vehemently they striue against God they doe oftentimes intangle them selues the more and tye themselues the faster But they doe so question with him that they may make him say as they say This is a beautifull Preface whenas they doe exhort him to giue the glorie vnto God but they doe by by imperiously commaund him that he should not answere as hee thought and according to his meaning Therefore vnder colour of the name of God they do require at his handes seruile obedience Giue the glory to God Although this their request may be referred vnto the circumstance of the cause that the blinde man doe not darken the glory of God by attributing vnto man the benefit which hee had receiued yet do I rather subscribe vnto their opinion who thinke that it was a solemne forme which they vsed when they required an oath of any man For euen Iosua 7. 19 doth sweare Achan by the same wordes when he wil wring out of him the true confession of the garment which was stollen And by these wordes they did teach men that God was not a little blasphemed if any man shold vnder colour of his name deceiue And truly so often as we are to sweare we must remember this preface that the truth may be no lesse precious vnto vs theÌ„ the glory of God If this were so men should sweare with farre more reuerence now because a great part not thinking that GOD is denyed when his name is called vpon to defend and maintaine a lye withall doe come rashly and contemptuously to sweare all thinges are stuft with periuries In the meane while we see how hypocrites euen whilest they pretende the greatest reuerence of God do not only deceiue but euen impudently mock also For they proceed to get the blind man to sweare to their wordes that wickedlie not without great reproch of God God doth by this meanes bring their wicked counsels to light howsoeuer they goe about with diuers colours to paint them and with feigned shadowes to couer them 25 I know not whether he be a sinner or no. The blind man seemeth somwhat to digresse through feare from his free testimonie neither must we thinke that he doubted any thing of Christ as the words do sound but I doe rather thinke that hee spake taâ—ntingly that hee might the more nettle them He had confessed before that he was a Prophet when as he sawe that he preuailed not suspending his iudgement concerning the person he setteth before them the thing it selfe Therfore this graunting wanteth not a mocke 26 Therfore they said vnto him againe Seeing that wee see the wicked so earnest in their wicked actions let vs bee ashamed of our sluggishnesse that we are so cold in doing the busines of Christ. And seeing y t they do euerie where hunt after matter to cauill at that they may darken the miracle the Lord doth excellently driue away their endeuours by the vnuincible constancie of the blind man For he doth not only stand stoutly in his opinion but doth also childe them freely sharplie because they doe goe about with asking many questions to couer the truth whiche was knowen and manifest Furthermore he casteth in their teeth the peruerse hatred of Christe when he saith will yee bee his disciples For his meaning is that although they shal be an hundreth times conuict yet are they possessed in such sort with a malitious and deadly affection that they will neuer yeeld This is wonderfull boldnesse that a base person and obscure fellow yea one that for his begging was almost nought set by doth freely prouoke the fury of all the Priestes against him If only a small preparation of faith did make him so bolde when he was come vnto the battle what excuse will they make who beeing great preachers of the Gospell in time of tranquilitie are dumbe in time of danger Furthermore this interrogation is also made in iest for y e meaning therof is that they were moued by some euill will and not with the sincere desire of the truth to vrge and aske this question so diligently 28 Therefore they rayled on him It is like that whatsouer ray linges the force of furious wrath did minister vnto them they did ragingly cast out the same against him and this was one of many that they called him aÌ„ reuolt from the law For in their iudgement he could not be a disciple of Christe but he must fall away from the lawe of Moses they make these two things as coÌ„trarie one to the other And this is to looke vnto a most beautifull colour in that they are afraide to departe from the doctrine of Moses For this is a true rule of godlinesse that we must heare the prophetes by whom God did surely speake least faith bee carryed about with euery doctrine of man From this true principle doe they set the certaintie which they haue of the lawe of Moses but they lye when they say that they are Moses his disciples when they are turned away from the ende of the lawe So hypocrites are wont to pull God in peeces when they will pretende his name If Christ be the soule of the lawe as Paule teacheth Rom. 10. 4. VVhat shall the lawe be when it is separated from him but a dead body By this example are we taught that God is not hearde aright saue onelie when the hearer giueth good care vnto his voyce that he may perceiue what he meaneth speaketh VVheÌ„ as they say that they cannot tell whence Christ is this is not referred vnto his countrie or the place where he was borne but vnto his Propheticall office For they obiect that they haue no knowledge of his calling that they may receiue him as coÌ„ming from God 30 Truly in this is a wonder He toucheth them by the way because being nothing moued with such a singuler myracle they feigne that they know not the
manifest a token of Gods power being shewed in a famous place in a great assemblie of people and euen almost at the gates of the Citie as vpon a stage doth straightway vanish out of their sight Yea the Iewes shutting their eyes maliciously did of set purpose not see that which was before their eies And truly this is no new or strange thing that men who doe alwayes too greedily gape after myracles are altogether dull and blockish at the consideration thereof The distance of place which is here noted was not two miles For a furlong containeth sixe hundred foote that is an hundred and fiue and twentie pases 19 That they might comfort them This was the thing for which they came but God had respect vnto another thing as I haue alreadie saide Furthermore it appeareth that the house of Lazarus and of his sisters was full of dignitie and honourably reuerenced And because it is a naturall thing that the death of friendes should bring vnto men sorrow heauines this dutie whereof the Euangelist maketh mention is not to be disalowed saue only that the corrupt excesse whiche reigneth as in other parts of the life so in this doth corrupt a thing which is of it self not to be discommended 20 Therfore when Martha had heard Martha went out of the Towne as wee shall afterward see peraduenture not only for reuerence sake but that she might receiue him more priuily because the daunger was freshe in memorie and the rage of the enemies was as yet scarse wel appeased which being somewhat pacified by the departure of Christ into Galilee might breake out a fresh so soone as it was heard that hee was returned 21 Lord if thou hadst been heere She beginneth with a complaint although shee doeth by this meanes modestly signifie vnto him what shee wold For it is as much as if she shold say Thou couldest by thy presence haue deliuered my brother from death yea thou canst euen now do it because God will denie thee nothing And by speaking thus she doth rather fauour her affection then keepe her selfe vnder the rule of faith I confesse indeede that these wordes did partly proceede from faith but I say that ther were certaine disordered affectiōs mixed with thē which carryed her beyond her boundes For whence had she this hope that her brother should not haue died if Christ had been present Truly it was not conceiued of any promise of Christe therefore it remaineth that she doth rather obey her owne desires then submit her selfe vnto Christ. It is a poynt of faith that shee ascribeth vnto Christe power and most singuler goodnesse but in that she promiseth herself more then she had heard of Christ that agreeth not with faith For we must alwayes hold the mutuall consent betweene the worde and faith least man doe forge vnto himselfe any thing rashly besides the worde of God Moreouer Martha did sticke too much in the corporal presence of Christ. Therefore the faith of Martha being mixed with and intangled with immoderate desires and not altogether voide of superstition could not shine out with perfect brightnesse so that there do only certaine sparkles appeare in these wordes 23 Thy brother shall rise againe This is wonderfull gentlenesse of Christe in that pardoning vnto Martha those faultes whereof we haue spoken he promiseth vnto her more of his owne accord then she durst precisely and openly aske 24 I know that he shall rise againe Now appeareth the too too greate fearfulnesse of Martha in that shee doth extenuate the saying of Christ. VVe said euen now that she went farther then was meete when shee feined vnto her selfe an hope after her owne imagination now shee falleth into the contrarie vice in that shee stood as it were trembling when as Christe reached out his hande VVherefore wee must take heed of both these thinges that we take not vnto our selues friuolous hope heere and there as winde being destitute of the worde of god and againe that the Lord doe not finde our heartes eyther shut or els too straitly restrained when he openeth his mouth But Martha meante to gather out of this answere some other thing then she durst hope for out of the wordes of Christe as if she should say if thou meane the last resurrection I doe not doubt but that my brother shall rise againe in the last day and with this hope doe I comfort my selfe but I cannot tell whether it hath any farther meaning or no. 25 I am the resurrection and the life Christe doth first of al affirme that he is the resurrection and life that done he doeth seuerally expounde both the members of that sentence In the former place he calleth him selfe the resurrection because the restoring from death to life is former in order then is the state of life But all mankinde is drowned in death Therefore no man shall bee made partaker of life saue hee that shall first rise from death So that Christ doth teache that hee is the beginning of life and he addeth afterwarde that the perpetuitie continuaunce of life is a worke of his grace Furthermore the expositiō which foloweth immediatly doth manifestly declare that he speaketh of the spirituall life He that beleeueth in me although hee shall bee dead yet shall hee liue VVhy is Christ then the resurrection Because he doth regenerate by his spirite the children of Adam who were estranged frō God through sin that they may begin to lead a new life VVhich thing I haue handeled more largely before in the Chap. 5. 21. and 24. ver And paule vnto the Ephesians is the best interpreter of this place Ephesians 2. 5. and 5 8. Let them now bee packing who babble that men are prepared by the motion of nature to receyue the grace of God It is as much as if they shoulde say that dead men doe walke For in that men doe liue and breath are endowed with sense vnderstanding and will all that tendeth to destruction because there is no part or facultie of the soule which is not corrupt and turned away from that which is right VVhereby it commeth to passe y t death reigneth euery where For the estranging from God is the death of the soule Therefore those which beleeue in Christ wheras they were before dead they do begin to liue because faith is the spirituall resurrection of the soule doth after a sort quicken the soule it self that it may liue vnto God according to that which is said before chap. 5. 25. The dead shall heare the voyce of the sonne of God and they that shall heare shall liue This is surely an excellent title and commendation of faith that powring the life of Christe into vs it deliuereth vs from death 26 And euery one that liueth and beleeueth in mee This is the exposition of the second member namely how Christ is the life because he doth neuer suffer that life to fall away which he hath once gyuen but preserueth it vnto the ende For
of Easter 19. â—4 3. 41. F Felicitye VVhy Christe setteth downe the scope of our felicitie in vnitie 17. 2â— Faith Faith is the life of the soule 5. 27. Faith separateth God from the inuentions of man 17. 3. Faith is the eye of the mind 6. 69 It is onely known by experience whether our faith be perfect or no. 16. 31. Faith is a witnesse of predestination 6. 40. Fayth was not quite extinguished but onelye choaked in Thomas 20. 28. Faith cannot flow from the bare experiments of things 20. 29. VVhye faith is called a demonstration of inuisible thinges in the same place Faith hath many wants euen in the very best 11. 39. The experiment or triall of true faith 9. 6. VVherin the firmnes of our faith consisteth 14. 24. The fruit of faith is vncomparable 10. 28. Against whom the gate of faith is shut 5. 44. The nature of faith 4. 28. What manner orders of fayth CHRISTE prescribeth 17. 25. The lawful profession of faith 8. 54. Christe is the scope and obiecte of faith 14. 1. The seale of faith is in the heart 5. 25. The true stabilitie of our fayth 8. 26. Acknowledging is annexed to faith 17. 3. Why Christe putteth faith after knowledge 10. â—3 VVhat a shamful thing it is with God to dissemble faith throughe feare of enuy 12. 43. No worshippe is more acceptable to GOD then fayth 3. 33. Two things are principallye required in faith 4. 42. What are the principall things in faith 9. 37. 17. 7. Fath that is dead 2. 23. VVhence faith hath her certeintie 15. 27. Faith commeth not of vs. 1. 13. Faith imbraceth Christ that hee may be made ours 6. 35. Faith ought properly to look vnto Christ. 5. 16. 17. 18. Faith is not common to al men 3. 16. Why faith is called the onelye worke of God in the same place 6. 29. Here faith is called a worke in the same place Faith bringeth nothing vnto god in the same place The effect of faith what it is in the same place 5. 25. Faith in Christ is the onely rule of liueing 6. 19. Faith must not onely stick in the essence of Christ. 1. 49 Howe our faith commeth vnto the diuinity of CHRISTE 20 28. Faith is the only way and meanes to escape death 3. 18. Faithful Whye the faithfull are sometimes more roughlye intreated by God 9. 2. The faithfull and the vnbeleeuer 2. 27. To what ende Christe reconciled the faythfull vnto GOD. 15. 10. Howe this muste bee vnderstood that the faithful are al clean 13. 9. Howe this muste bee vnderstoode that the faythfull do neuer dye 11. 29. By what marke the faythfull are distinguished from the reprobate 8. 31. Christe dooth no lesse saue the faythfull at this day then in times past 17. 12. The faythfull doe feele in themselues the disagreement of the flesh and the spirit 21. 18. VVhat accounte wee oughte to make of carnal kinred 7. 5. Father The father loueth the son 3. 36. 10. 11. 17. 24. That which is giuen of the father commeth vnto Christ. God is our father 20. 17. VVho is the father of the Iewes 8. 42. Christe ioyneth the glory of the father with his owne 8. 49. How Christ said that the father was greater then he 14. 28. How we must vnderstand this that the father is in Christe and Christ in the father 14. 11. How this must be vnderstoode that the father hath sealed Christ. 6. 27. To haue the father with christ 13. 8. Fathers VVhether the Fathers worshipped God spiritually vnder the law or no. 4. 23. The example of the fathers is pretended for the feigned worship of God 4. 20. By how many meanes the examples of the fathers are hurtful whoÌ„ the woord of God is neglected in the same place VVhoe are to be rekoned in the number of the fathers in the same place The fathers had respect alwayes vnto Christ being promised 1. 18. Feare VVhen feare is corrupte in the faithfull 19. 38. The disciples were gathered together for feare of the Iewes 20. 19. Feeding The office of feedinge is of it self troublesome 21. 15. Flesh. Flesh is nothing 6. 63 Christ was not borne of the wil of the flesh and of the wil of man 1. 13. That is fleshe which is borne of flesh 3. 6. Flesh is taken for the outwarde shape of man 8. 15. In what sense the flesh of Christ is called lyuelye 6. 51. and 63. Fishes A multitude of fishes taken 71. 7. 11. Freewil True free men 8. 35. The refutation of Free wyll 6. 45. Freedome VVhat freedom Christ promiseth 8. 32. How foolishly the Iewes bragged of their freedom 8. 35 Fountaine A Fountaine of water leapinge out into eternall lyfe 4. 14. Fruit. To gather fruit into eternal life 4. 36. That the Apostles beeing sente might bring much fruit 15. 16. He bringeth forth fruit whiche abideth in Christ. 15. 4. 5. Flocke The waye to gather the flock of God together 10. 16. Function VVhat function Christ had 4. 34. G Galile Out of Galyle commeth no Prophet 7. 52. Galileans The Galileans receiue Christ. 14. 45. Garizim Garizim was builded by Manasses 4. 20. Garments The soldiours deuide Christ his Garments 19. 23. Gentiles The Gentiles desire to see Iesus 12. 20. Howe the Gentiles are gathered vnto the Iewes 10. 16. Glory Gorye of Christ. 1. 14. 2. â—1 VVe must seeke glorye at Gods handes alone 5. 44. Christ seeketh not his own glorye 8. 15. but his that sent him 7. 18. Esaias saw the glory of God 12. 41. Giue the glory to God a forme of an oath 9. 24. To see the glory of God 11. 40 Infirmitie for the glory of God 11. 4. To receiue glory of men 5. 41. To loue the glory of men more then the glory of God 12. 45. And to seek the praise one of an other 5. 44. To seeke his glory that sent him 7. 18. Iesus glorified 12. 10. God is glorified 15. 8. Girde VVhat Christe meaneth by this word gird 21. 18. God God is to be heard by whoÌ„e soeuer he spake 9. 34. 19. 11. VVhat a preposterous thing it is to worship God with our own inuentions 19. 39. The knowledge of God 1. 17. In what sense Christ calleth God true 7. 28. God is inuisible 1. 13. the father of Iesus Christ. 5. 17. How we muste vnderstand this that God testified of his Sonne 5. 37. VVhat knowledge of God wee haue before regeneration â— 6. Knowledge of GOD without Christ. 6. 46. Wee must vnderstand this that God is a spirit 4. 24. How God loued the worlde 3. 16. Gift of God 4. 10. God is true 3. 34. Christ. 7. 18. How we must be godly towards God and men 19. 25. The meditation of the godlye when they are oppressed with miseries 2. 23. How the godly ought to go forwarde in the course of godlinesse 15. 2. Godlinesse The true rule of godlinesse 9. 28. Goe I goe and come vnto you 14. 28.
the condition of our nature is liuely depainted in the blind man 9. 7. Nestorius Nestorius a heretike 1. 14 Nicodemus Nicodemus a master in Israel 3. 10. Nicodemus coÌ„meth vnto christe by night 3. 1. taketh christs part in the same place 7. 50. he burieth the body of Christ with Ioseph 20. 40 How fasly many doe pretend the example of Nicodemus 7. 50. To what ende the example of Nicodemus ought to be appliede in the same place wherin many doe imitate Nicodemus at this day in the same place The example of Nicodemus and Ioseph prescribeth vnto vs what we owe vnto christ 19. 38. O Obedience Obedience is the foundation of right worship 8. 15. An excellent example of obedience in the blind man 9. 6. The fruite of obedience 5. 29. A token of obedience in the mother of Christ. 2. 5. Christ offered his obedience for the price of our redemption 14. 31. Obedience is better with God then all manner of worship and honour 13. 6. Obey Christ instructeth teacheth vs to obey by his owne example 19. 28. To obey God 16. 2. Offence Yee shall suffer offence in me 16. 32. Offences If offences be wanting men do feigne them to themselues 7. 27. Why many do faint at this day by reason of offences 17. 13. One How this must bee vnderstood that Christ the father are one 17. 21. Ouercome Christ hath ouercome the worlde 16. 33. P Pacience What is required in Christian patience 88. 23. Peace Wher true peace is found and the meanes to make the same 16. 33. What Christe meaneth by this worde peace 14. 27. 1 To haue peace in christ 16. 33. Pastours VVhere pastours must begin if so be it they will doe their duety wel in the same place 10. 2. Vppon what partes the office of a pastor coÌ„sisteth in the same place the authority of pastours 7. 47. the labour of pastors doth profit the elect only 21. 16. By what meanes true pastors are knowen from the reprobate 10. 7. and 4. VVho are to be accounted lawfull pastours of the churche christ the onely shepheard 10. 10. 20. 22. Howe this name pastor is imparted vnto menne in the same place How pastours are sayd to giue their soules for their sheepe 10. 12. VVhether shepheards may flie sometimes in the same place VVhat maner of rule christe prescribed by his owne example to pastours 18. 8. Pearish to pearish for euer 3. 1. 16. 10. 28. Persecution Persecution is a touch stone to trie faith 16. 71. If they haue persecuted me they wil persecute you also 15. 20. Perseuerance Election is the cause of the perseuerance of the faithful 13. 18. Peter Peter wil not haue his feete washed 13. 6. It is foretold that he should deny christ 13. 38. He followeth christ a farre off 18. 26. he denieth christ 18. 17. 25. 27. christe foretelleth Peter his death 21. 28. Why Peter was thrise ordained a pastor by christ 21. 15. Petitions Our petitions must be subiecte to God 13. 36. Pharisies VVhy they were called Pharisies 3. 1. The Pharisies enter not into the common hall 18. 28. The Pharisies striue about Purification with the disciples of Iohn 3. 25. 16. Philip. Whence Philip was his calling 1. 43 12. 21. Pilate Pilate was made a preacher of y e gospel vnawares 19. 19. 21 How Christ correcteth the foâ—â—lish arrogancie of Pilate 19. 11. The example of Pilate putteth vs in minde of our dutie 19. 21. VVe see the image of a proude man in Pilate 19. 10. The worlde hath manye Pilates at this day 19. 1. Place The place out of the psalm expounded 22. 19. 37. To what end the Euangelist citeth the place out of Zacharias 19 37. Pollution Pollution 18. 28. Porter Porter 10. 2. Poole Poole in Ierusalem 5. 2. Power Power of all flesh 11. 2. Prayer Praier must be adioyned to doctrin that it may be made effectuall 17. 3. VVhat the lifting vp of the eyes signifieth in praier in y â— same place A rule of praying aright 11. 3. The lawe of praying aright 15. 7. Prayers which are made for all are retained only to y e elect 17. 9. VVe must begin with prayer so often as we take meate 6. 11. Pray To pray the father in the name of christ 14. 13. 15. 16. 16. 23. Priestes The horrible furie of Priestes 19. 15. The Priestes depriue themselues of all good thinges in abandoning Christ. in the same place Princes Why princes doe not so obey christ as they ought 12. 43. The prince of the worlde commeth 14. 30. he shal be cast out 12. 32. he is alreadie iudged 16. 11. Profitable Profitable must not be separated from that which is lawfull 11. 49. The will of the father 6. 39. and 40. Promises The vse of promises 17. 1. Prophet Christe is a Prophet 4. 〈…〉 â—4 and 7. 40. It was 〈…〉 Prophetes 6. 45. The 〈◊〉 of thinges ought not to bee descâ—ibed to prophesies 17. 12. Prouerbes To speake in prouerbs 16. 25. and 29. A Prouerbe 15. 6. Purification they striue about Purification with the Disciples of of Iohn 3. 15. 26. The Iewes beleeue vntill this day the flitting of the soules out of one body into another 9. 2. Purpose Christe doth it and hee came for this purpose 5. 30. 6. 38. Q Quickeneth The sonne quickneth the dead as doth the father 5. 27. R Regeneration Regeneration 1. 13 3. 3. RegeneratioÌ„ is the first entrance in the kingdome of God Religion Pilate teacheth vs that there is some feeling of religion bread in men by nature 19. 8. Remission Remission of sins belongeth to Christ alone 20. 23. Remission of sinnes is called the knowledge of saluation in the same place Remit Whose sinnes yee shall remit c. 20. 23. Reapers The Apoostles Reapers 4. 37. He that repeth and he that soweth 4. 36. Repent God teacheth vs to repent by certaine light punishments in the same place Reprobates Reprobates are sometimes adorned by GOD with the gifts of the spirit 13. 18. How god doeth punishe the contempt of his grace in the Reprobates 7. 34. Reprobation A more sure token of reprobation 8. 47. ResurrectioÌ„ the resurrectioÌ„ of christ is the principall point of our faith 20. 1. Why Christe woulde haue the women to be witnesses of his resurrection in the same place The agreement of the Euangelists in shewing the resurrection of Christ. in the same place The ende of the resurrection of Christ. 20. 17. The resurrection of Christe is our triumph against death 21. 18. Why Christe is called the resurrection 11. 25. Why faith is the resurrection of the soule in the same place The resurrectioÌ„ of life iudgement 5. 29. Testimonies of Christ his resurrection 20. 17. Retaine To retaine sins 20. 13. Reward To what end the scripture maketh mention of rewarde 4. 36. Righteousnes Righteousnesse placed in Christ his assention vnto the father 16. 10. Wee must seeke righteousnesse froÌ„ the satisfactioÌ„ made by