Therefore they flee to Christ not onely as to some Prophet but the onely authour of saluation which was promised of God The crying doeth shew the vehemencie of their affection for when they knew that their woordes were odious to manye that regarded not the honour of Christ their earnest desire ouercame their feare so that notwythstāding they freely lifted vppe their voyce 31. The multitude rebuked them It is marueile that Christes disciples which followed him for duety and reuerence would driue these poore wretches from the grace of Christe and as muche as in them lay stopte the passage of his power But this commeth oft times to passe that the greatest number of them whiche professe the name of Christe doe rather hinder and staye vs from comminge to him then call vs to him If Sathan wroughte by godlye and simple menne whiche followed Christe for some religion to be a hinderance to these two blinde menne howe muche more will he bringe his purpose to passe by hypocrites and faithlesse menne if we take not diligent heede to our selues Therefore we haue neede of constancy whereby we may passe all stoppes and hinderances yea the moe stoppes Sathan layeth in our way the more it behooueth vs to bend our selues earnestly to prayer as we see these blinde men doubled their cry 32. VVhat will yee that I shal do He doeth louingly and gently aske what they desire For hee had determined to graunt their requests for it is not to be thought but that they prayed with a special motiō of the spirit For as the Lorde will not deliuer all men from bodily diseases so doeth hee not allowe them simply to pray after their pleasure There is a rule prescribed vs what we should aske and howe and in what respect it is not lawfull to decline from the same except the Lorde by the secreat motion of the spirite teache anye peculiar and speciall petition But Christe asketh them this question not so muche in respecte of their priuate cause as in respecte of all the people For wee knowe that the worlde deuoureth the blessings of God without sense except it be moued and stirred vppe Therefore Christe by this sayinge stirreth vppe the multitude there present to obserue and marke the myracle as he doeth also moue them with a visible signe while he openeth their eyes with touching them VVhen Mathewe sayeth that Iesus hadde compassion of them it is not the participle of that verbe which he vsed euen now in the person of the blinde menne They besought Christe of his mercye that he woulde helpe them miserable creatures but the Euangelist nowe declareth that Christe was not onely mooued of his free goodnesse to heale them but because hee was mooued to sorrowe and griefe togither with them for their euill For the Metaphore is borowed of the bowelles wherein humanitye and mutuall compassion resteth which stirreth vs vp to helpe our neighbors MARKE 52. Thy faith hath saued thee By the woorde faith he doeth not onely meane the hope of recouering of his sight but a deper perswasion that this blind man had in this that he acknowledged Iesus to be the Messias promised of God Neither is this to be thoughte to be a confuse knowledge for we haue seene before that this confession was taken out of the lawe and the prophets For the blinde manne did not rashly call Christe by the name of the sonne of Dauid but receiued him for suche a one as he was taught by the promisses of God should come But Christ◠ascribeth it to faith that the blinde manne receiueth his sight for though the power and grace of God doeth sometime extende euen to the vnbeleeuers yet no man vseth his benefites rightly profitably but he which enioyeth the same by faith naye the vse of the giftes of God is so farre from profiting the vnfaithfull that it is rather hurtfull VVherefore this saluation whereof Christ maketh mention is not restrained to the outward health but also comprehendeth the curing and sauing of the soule As if Christ should haue sayd that the blind man had obtained by faith that by Gods mercy he should haue his request graunted If that the Lord in respect of faith bestoweth his grace vppon the blinde man it followeth that he was iustified by faith MATH 34. They followed him This was a signe of thankefulnesse that the blinde menne applied themselues to follow Christ. And though it is vncertaine whether they did tary longe in this office and calling yet it was a token of a thankefull minde to shew foorth the grace of Christ in this iourney to many Luke addeth that the people gaue the glorye to God which maketh for the assured proofe of the myracle Mathewe Marke Luke 19   1. Nowe when Iesus entered and passed throughe Ieriche 2. Behold there was a man named Zacheus which was the chiefe receiuer of the Tribute and hee was riche 3. And hee sought to see Iesus who he shoulde be and coulde not for the prease because hee was of a lowe stature 4. VVherefore he ranne before and clinted vp into a wilde figge tree that he might see him for hee shoulde come that way 5. And when Iesus came to the place hee looked vppe and sawe him and saide vnto him Zacheus come downe at once for to day I must abide at thine house 6. Then hee came downe hastily and receiued him ioyfully 7. And when all they sawe it they murmured sayinge that he was gone in to lodge with a sinful man 8. And Zacheus stoode foorth and sayde vnto the Lorde Beholde Lorde the halfe of my goodes I giue to the poore and if I haue taken from any manne by forged cauillation I restore him foure folde 9. Then Iesus saide to him This day is saluation come to this house for as muche as he is also become the sonne of Abraham 10. For the sonne of man is come to seeke and to saue that which was lost Hereby it appeareth that Luke was not very curious in obseruing the order and course of times For after that he hath declared the myracle he now rehearseth what befell in the citie of Iericho And he saith when Christe offered himselfe to all menne walkinge by the wayes there was one Zacheus who was very desirous to see him For this was a signe of his great desire that he climed vppe vppon a tree when as riche men for the moste parte are proud and chalenge a shew of grauity in themselues It maye bee that other also desired the same but Luke especially maketh mention of this manne rather then of any of the other partly in respect of the estate of him partly in respecte of the woonderfull conuersion of the manne so sodainly wrought And though Zacheus hadde not as yet faith planted in him yet this was a certaine preparation to the same For hee coulde not so earnestly desire to see Christe without a heauenly instincte especially to that ende as it presently appeareth For it is certaine
which the first commaundeth the worship of God the seconde charitie Moses gathered this summe well and wisely that the Iewes might knowe what GOD required in euerye of the commaundementes But though it is meete that GOD shoulde bee beloued farre otherwise then menne yet it is not without cause that for worshyppe or honour God shoulde require vs to loue him for by this meanes he declareth that no other worshyppe pleaseth him then that which is done of a free wil. For he will yeelde himselfe to a ryght and true obedience to God that loueth him Furthermore because the wicked and corrupt affections of the fleshe do withdraw vs froÌ„ a right course Moses declareth that our lyfe shal theÌ„ be well brought into order when the loue of God shall possesse all our senses Let vs therefore learne that the loue of GOD is the beginning of godlynes for God refuseth al obedience of meÌ„ which coÌ„meth of constraynte and will be worshipped wyllingly and freely Yet let vs learne that vnder the loue of GOD is noted the reuerence which is due vnto him Moses addeth not the minde but onelye maketh mention of the hearte the soule and the strength And though this partition into these foure partes is the fuller yet it altereth not the sense For when Moses would summarilye declare that God should be beloued perfectlye and that what power soeuer is in men should be imployed this waye it was sufficient for him to adde strength to the soule hart and so to leaue no part of vs voyd or without the loue of God Also we know that the He brewes do somtime note the mind by this word heart especially where it is ioyned with this word soule But I do not labour much to shew what the minde doth differ from the hearte aswell in this place as in that of Matthew except that it signifieth a higher seate of reason from whence all counselles and thoughtes do proceede But by this short summe it appeareth that God in giuing the lawe and commaundementes respecteth not what men can doe but what they should doe For it cannot be that the perfect loue of God should reigne and rule in this infirmitie of the flesh For we know how all the senses of our minde are bent to vanitie Lastly we do gather hereby that God doth not stay vpon the outwarde shew of works but doth especiallye require the inwarde affection that good fruits may grow of a good roote 39 The second is like to this He placeth loue and charity amongst men in the second place beecause the worshippe of GOD is firste in order And he saieth that the commaundement of louing the neighbours is like to the first because it dependeth of it For sith euerye manne is giuen to selfe loue true charitie towardes our neighbours cannot be founde anye where but where the loue of God reigneth For the loue wherewith the children of the world doe loue one another is to bee bought and solde for euery manne careth for his owne profite Againe it is impossible that the loue of God shoulde reigne but that brotherlye loue amongste menne should spring out of it Also when Moses commaundeth vs to loue our neighbours as our selues hee woulde not set the loue of our selues first that euerye manne might loue himselfe firste and then his neighbours as the Sorbonicall Sophisters doe cauill that the ruled is inferiour to his rule but sith wee are giuen too much to our selues Moses reproouing this faulte sette our neighbours in equall degree with vs as if hee should forbid euerye man neglecting others to haue care of himselfe because that charitie ioyneth all into one body And correcting selfe loue which deuideth men asunder hee bringeth them all backe to a common societie and as it were to a mutuall embraceing one of another VVhereby we gather that Paule doth not without cause call it the band of perfection Coloss. 3. 14. and the fulfilling of the law Romans 13. 10 Because that all the commaundementes of the second Table should be referred to it LV. 28. Doe this and thou shalt lyue I haue shewed somewhat beefore how this promise agreeth with the free iustification by fayth For God doth not therefore iustifie vs freely by grace because the lawe doth not shewe and describe a perfecte righteousnesse but beecause that wee fayle in the obseruation of the same and therefore hee saieth that wee cannot lyue by the same beecause it is weake in our fleshe So that these two doe â—gree well togeather the lawe teacheth howe menne shall bee iustified by workes and that no manne shal be iustified by workes beecause the want is not in the doctrine of the lawe but in men Yet was it Christes purpose to take awaye that obiection because he knew that the rude and vnlearned people murmured against him as if that he shuld goe about to ouerthrowe the lawe as it is the perpetuall rule of righteousnesse 29. But he willing to iustifie himselfe This question might seeme to serue nothing to the iustifying of man But if we remember that which is said other where that mens hipocrisie is most found out in the secoÌ„d table for while they faigne themselues to be great seruers of God they doe openly deale vncharitably towardes their neighbours and thereby it may be easily gathered that the Pharise vsed this shift that being couered vnder this false cloake and colour of holines hee might not be brought foorth into the light Therefore when hee perceiueth that the examination of his charitie would make against him least that he shuld be fouÌ„d a transgressour of the law hee seeketh starting hoales in the name of a neighbour And first we see that the Scribes had herein corrupted the law because they accounted none others for their neighbours but they which were worthy of it And thereof was that as a generall rule receiued amongst them that it was lawfull to hate their enemies For this was one meanes that the hipocrits vsed to cleare themselues of guiltines to draw back as much as they could least their life shuld be brought to be iudged by the law 30. Iesus aunswered Christe might haue taught simply that the name of a neighbour doth generally belong to euerye manne beecause that all mankinde is ioyned and knitte togeather with a certeine holy bande of fellowshippe And surely the Lord set downe this name in the lawe for no other cause but that he might gently allure vs to loue one another The commaundement had beene playner thus Loue euery man as thy selfe but because that men are so blinded in their owne pride that euery man lyketh so wel of himselfe that he scarse thinketh others worthy of the lyke estate but withdraweth their dueties from them the Lorde therefore of purpose calleth all neighbours that the affinity it self might ioyne them together one to another Therefore that any man may beecome our neighbour it sufficeth that hee is a man for it is not in our power to blotte out that nature
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
beginning of godlines 595. 38. Gods goodnesse to bee imitated of vs 505. 21. Gods arme for his strength or power 37. 51. Gods right hande what 721. 64. The knowledge of GOD is onely from Christ 312. 27. Gods counsell secrete 349. 13. 540. 23 580. 42. Gods counsell for the doctrine of the gospel 298. 30. Two sortes of the contemners of God 212. 6. Gods worshippe to be framed according to his word 86. 23. 437. Gods worship spirituall 85. 11. 245. 13. 437. 7. 566. 13. 5. 99. 32 Gods giftes not to bee neglected 338. 27. The communication of the gifts of God 260. 8. Gods giftes not to be abused 394. 10. 553. 13. 664. 48. Faith alone sanctifieth Gods giftes in vs 413. 19. Gods example how farre to be folowed 185. 45. what it is to haue the faith of GOD 570 21. GODS couenaunt with the fathers of hys free grace 40. 46. 7◠65. 22. Gods glorye how much to be esteemed 104. 48. 191. Gods glorye the fruite of miracles 260. 27. Gods grace free 534. 8. Gods grace striueth with the malyce of men 416. 58. Gods grace in Aungelles and men to bee praised 39. 48. Gods grace preuenteth vs 37. 49. 211 6. 390. 11. 493. 20. 506. 25. 548. 5. Gods fauour towarde his 17. 20. 29. 36. 47. 73. 194. 11. 250. 18. 333. 33. 376. 2. 377. 6. 494 20. 22. 506. 25. Gods iudgement secrete 480. 81. Gods prayses are to be sette forth 74. 13. 14. 94. 38. Gods mercy eternal 36. 49. Gods mercy the foundation of repētance 109. 2. The knowledge of Gods mercy the beeginng of repentaunce 493. 17. Gods mysteries with reuerence to be receiued 104. 49. 304. 21. 305. 33. The reprobate vnderstand not Gods misteries 347. 11. Gods name why called holy 39. 49. The hallowing of Gods name what it is 192. 9. Gods workes not sleightly to bee considered 23. 29. 42. 65. 77. 19. 254. 43. 256. 34. 450. 33. Gods power not tirannical 38. 52. Gods power not bounde to meanes and helpes 448. 32. Gods power howe to be considered 30. 37. 116. 9. 304. 21. Gods foreknowledge howe to be considered 686. 24. with Gods presence the godly are moued after one sort the vngodly after another sort 9. 12. 23. 30. 72. 10. 147. 8. 135. 16. Gods promises somtimes admit an exception 210. 11. that which is proper to God is somtimes attributed to men 498. 15. Gods prouidence toward euery perticular creature 205. 26. 282. 29. Gods prouidence how to be weighed 38 52. 69. 191. 9. 205. 26. 259. 23. 277. 19. 282. 29. 374. 15. 406. 7. 686. 4. 700. 36. 719. 5. 730. 10. Gods kingdom what it is 193. 10. Gods kingdom the ouerthrow of Satan 329. 29. Gods woord annexed to the sacramente 110. 3. Gods word subiect to taunts and scornes 395. 14. Gods word cannot be contemned without punishment 141. 24. VVherefore GOD woulde haue hys word preached to the reprobat 621. 34. The efficacy of Gods word 422. 24 look the force of Christ his voice Gods trueth hath the vpper hande of the vnfaythfulnes of men 64. 22. Gods will the chiefest rule of righteousnes 311. 26. 648. 25. Gods will one and simple in respect of it selfe 193. 10. 628. 37. Gods will two manner of wayes proposed vnto vs in the scripture ibid. To do the will of God what it is 223. 21. 340. 48. To liue to God what it is 591. 38. Sometimes affections bee attributed to God 626. 37. For God no lawe is to bee prescribed in bestowing of his benefites 142. 25. VVho are said to iustifie God 298. 29. To tempt God what it is 132. 7. 451 1. 534. 1. 746. 25. the exercises of godlines 93. 37 245. 13 The dueties of godlines are not contrarie one to another 316. 5. Good mingled with the bad 365. 47. 671. 32. The Gospel is the scepter of Christs kingdome 272. 14. The gospel a ful perfectiō of the law 166 17. The Gospel was not written of Math. in the Hebrew togue 82. 6. why the gospel is compared vnto fire 666 49. The gospel ouerthroweth not pollitik estate 119. 12. How the gospel is cause of dissention 285 51. The gospel giueth not libertie to sin 314 29. Why the Gospel at this day bringeth not forth fruit in many 346. 2. The gospel according to the flesh contēptible 71. 8. It is called the Gospel of the kingdom frō the effect 148. 23. why the Gospel is preached in the world 640. 14. The Gospel of Nicodemus a fable 2. 1. Foure sortes of hearers of the Gospel 353. the difference of the hearers of the gospel from whence 346. 9. The cōmendation of the Gospel 139. 18 From whēce the contempt of the Gospel crepeth into many 82. 4. 91. 34. 265. 15. 292. 3. 313. 28. 345 The contempt of the gospel not without punishment 272. 343. 41. The dignitie of the gospel very great 212 6. 272. 14. 295. 11. The doctrine of the gospel not new 167. 17. how the doctrin of the gospel is the cause of blindnes 350. 12. VVhy the most parte wish the doctrine of the gospel buried 265. 15. The end of the Gospel 269. 8. 245. 51. 35. The enemies of the Gospel like wolues 274. 16. The beginning of the Gospel is properly sette in the preaching of Iohn 106. The light of the Gospel discloseth hypocrisie 92. 35. The maiestie of the Gospel is aboue the law 295. 11. The hatred of the Gospel from whence 91. 34. Of the Gospel two partes 135. 14. The persecutors of the Gospel shall not escape the iudgment of God 273. 15. why the preaching of the Gospel is compared to a fanne 121. 12. The preaching of the gospel is like to sowing 634. 4. The scope or ende of the preaching of the Gospel 138. 18 the summe of the Gospel 135. 14. The victorie of the Gospel 221. 26. Spiritual gouernment whereby discerned frō politik regiment 373. 13. 542 25. 586. 21. Grace put for the fauour of God 22. 28. H TOo muche hastinesse is to bee taken heede of 430. 28. Heart put for the mind or vnsterstāding 430. 24. 595. 38. The cleannes of the hart is the mother of al vertues 160. 8. VVhye heauen is called Gods throane or seate 179. 44. The opening of the heauens what it is 123 16. Heluidus his error confuted 68. 25. 415. 15. The nature of the Heretiks 589. Herod builded the temple very sumptuously 632 Herod the sonne of Antipater 4. 5. Herod Antipas 380. 32. 733. 4. Herod taken with the spirite of giddinesse striketh God 84. 7. Herod a counterfeite professour of the law 454. 5. The subtiltie of Herod 83. 7. 455. 6. Herods crueltie 97. 16. Herods ambition 422
howe shall this be seeing I know not man 35. And the Angel answeared and saide vnto her the holy Ghost shall come vpon thee the power of the moste highe shall ouershadowe thee therfore also that holy thing which shal be borne of thee shall be called the sonne of God 36. And beholde thy cousin Elizabeth shee hath also conceiued a sonne in her olde age this is her sixte moneth which was called barren 37. For with God nothinge shall bee vnpossible 38. Then Marie sayd Behold the seruaunt of the Lorde â—ee is done vnto mee accordinge to thy woorde So the Angell departed from her 34. Howe can this be The holy virgin seemeth as hardly to restraine the power of God as Zacharie did before For that doeth shee accompte to be vnpossible which is beyond the commâ—n order of nature for thus she reasoneth I knowe no man how then should I beleeue that this shoulde come to passe which thou tellest me It is not needefull that we shoulde greatly labor to cleare her of all fault for by faith shee ought to haue risen to the omnipoteÌ„t power of God which is not tied to natural means but surmounteth the whole world yet shee now staieth in the common course of generation yet it is to be knowen that shee doeth not so doubt or demand as if shee would haue the power of God made subiect or equal to her senses but being stricken with a sodaine admiration shee is only moued to aske this question And that she obediently and gladly receiueth this promise may be gathered by this That wheras there were many doubts on the contrary part shee yet did stay but at this one Shee might easily haue obiected where is that throne of Dauid become seeing that al the dignity of that Empire had now a long time ben abolished all the glorious beautye of the kingly stocke was extinguished So that if she had weighed the matter with the iudgement of flesh she should haue takeÌ„ al that she heard of the Angel but for a fable VVherfore it is not to be doubted but that shee easily gaue place was throughly perswaded of the restitution of the church a thing according to the flesh incredible And it is probable that the prophesie of Esay 11. 1. was coÌ„monly spoken of euery where whereas God promiseth to raise a graffe to grow out of the contempned stocke of Isay. Faith therefore being through the grace of God conceiued in the virgins minde caused her without doubt to beleue the message that was brought her of erecting of the throne of Dauid If any except and say that there was also an other Prophesie that a virgin should beare a sonne I answer that the knowledge of that mysterie was as then very darke The fathers hoped that they shoulde haue a king borne vnder whom the people of God should be blessed happy But the meane lay hidden from them as if a veile had bene put betwene them and it Therfore it is no maruell that the holy virgin asketh a question of that shee knoweth not But that some do imagine of her words that shee had made a vow of perpetuall virginitie it is ouer weake altogether absurde For then very vnfaithfully had shee done in that shee suffred her selfe to be bestowed on a husband and so making a mocke of God had despised his holy ordinance of matrimonie Although that in Poperie there had crept in a barbarous tyrannie in this matter of matrimony yet they neuer durst go so farre as to permit the wife without the consent of the husband to vowâ— continencie Furthermore it is a childish inuention to imagine a kinde of Monkerie amongst the Iewes Yet that obiection is to be answered that the virgine had respect vnto the time to come therefore should signifie that she should not dwel together with her husband But this coÌ„iecture is probable plaine that the greatnes or rather the maiestie of the matter did so strike the virgin that shee had all her senses tied bound with admiration VVheÌ„ she heareth that the Son of God shal be borne she considereth a matter not common this is the reason why shee excludeth the knowledge of man Thus being amased shee crieth out how can this be Therefore doth God so gentlely pardon her and so louingly and fauourablie answere her because that hauing Gods workes in admiration shee did reuerently and soberly demaunde how that could come to passe which she was perswaded to be far aboue the common and accustomed course of nature Furthermore this question was not against faith Because that it arose rather of an admiration then of distrust The holy Ghost shall come vpon thee The Angell doth not so set the maner as it had bene nedefull he should haue done that woulde satisfie the curiositie of many But he calleth the Virgin simplie to consider the power of the holy Ghost that with silence and quietly she might resigne her selfe wholely ouer vnto him The worde To come vppon doeth signifie that this is an extraordinarie worke where the meanes of nature do want And the next parte of the sentence is added to expounde the former The power of the most highe shall ouershadowe thee For the spirite is as it were the essentiall power of God through whose worke he sheweth and exerciseth himselfe as well in the gouernance of the worlde as in myracles There is an apt Metaphore in the worde ouershadowe For the Scripture doth oft compare the power of God wherewith he preserueth and defendeth his vnto a shadow But there seemeth to be an other more peculier sense and vnderstanding of this place namely that the worke of the spirite shoulde be secrete euen as a cloude set before shoulde stay the eyes of men from seeing And as in woorking myracles God doth kepe secrete from vs the counsell of his workes So it is our partes with modestie to reuerence that which hee woulde haue kepte hidden from vs. Therefore that holy thing that shall be borne This is a confirmation of the former sentence for the Angell teacheth vs that it behooueth Christ to be borne without the companie of man and woman that he might be holy and the sonne of God that is that he should not be in a commoÌ„ estate amongst men but that in holinesse and glory hee shoulde excell all creatures The heretikes which faine that when he was borne man and was after made the Sonne of God do wrest that causall coniunction that he should therfore be called the Sonne of God because that he was woonderfully conceiued by the power of the holy Ghost but they reason very wickedly For althoughe that hee was manifested the sonne of God in flesh it followeth not but that the worde was begotten of the father before all worldes Or rather he the same that was the Sonne of God in his eternal Deitie appeared also the Sonne of God in his humaine flesh But this place doth not only teache vs the vnitie
that there are but fewe that fall not into one of these 2. vices for some pleasing them selues to much aboue measure doe maliciously despise the giftes of God in their brethren that they alone might be aloft And there are others which doe so superstitiously extoll men as if they should make idols of them for them to worship Heereof it came that they leauing Christe as it were in the lower rowme did geue the chiefest seat vnto Marie Contrariwise Elizabeth in praising her doeth not so obscure the glorye of God but rather referreth all things to God himselfe And yet as shee acknowledgeth that God hath geuen his grace vnto her and to others shee enuieth not to geue him the highest degree and modestly sheweth that shee hath receiued more then was due to her In that she calleth Marie the mother of her Lord there is noted the vnitie of the person in two natures as if she should haue sayde he which is begotten a mortall man in the wombe of Mary is also eternall God for it must be remembred that the simple womā doth not speake of her owne witte but shee onely vttereth those things which the holy Ghost doeth teach her And this name doth properly belong to the sonne of God manifested in the flesh vnto whome all power is geuen of the father and which was ordained the chiefe Prince of heauen and earthe by whose hand God gouerneth al things Yet he is especially the Lord of the faithfull who willingly and gladly submit themselues vnder his gouernemēt for hee is not the heade but of his owne body Therefore Paule sayeth 1. Cor. 8. 5. Although that many are called Lordes in the world yet vnto vs that is to them that are of the housholde of faith there is but one Lord. Furthermore when she amplifieth this grace of God whereof shee speaketh by the sodaine motion of the infante whiche shee bare in her wombe it is not to be doubted but that shee would declare that shee felt something supernaturall and diuine 45. Blessed is shee that beleeued Seeing that it appeareth by that whych Luke hath saide before that Elizabeth spake by the secreate direction of the spirit it is the same spirit that affirmeth that Mary is blessed because that she beleeued and in praising the faith of Mary he generally teacheth vs wherein the chiefe felicitie of men consisteth Blessed Mary which beleeued in her heart the promise of God conceiued and bare saluation to her self and to all the world This was special to her But because that we haue no drop of righteousnes life or of any good thing but as the Lord offereth the same vnto vs in his woorde there is one faith which pulleth vs from out of extreeme pouertie and miserie and maketh vs partakers of the true felicitie and there is great waight in this clause For those things shall be performed which were tolde her This is the meaning that faith geueth place to the promisses of God that they may take effecte in vs. And it is certaine that the truthe of God doeth not depend vppon the will of menne but rather that is true Rom. 3. 4. That God remaineth alwayes true althoughe all the worlde whiche is geuen to vnbeliefe and lying shoulde endeuour to weaken and hinder the same But because that vnbeleeuers are vnwoorthy to enioy the fruit of the promisses therfore the scripture teacheth that the same promisses are onely by faith made effectuall to our saluation for God offereth his benefites generally to all faith openeth her bosome to receiue the same but vnbeliefe suffereth the same to passe by that they may not once come neare vs. If Mary had ben vnbeleeuing yet that coulde not haue hindered the purpose of God but that he woulde haue perfourmed his woorke by some other meanes that he would haue liked But shee is called blessed because that by faith shee receiuing the blessing offered her made the way ready to God for the performance of his worke So againe vnbeliefe shutteth the gate against him and staieth his hand from woorking least that they should taste the comforte of saluation which disappoynt him of the glory of his power Also the relation betweene the woorde and faith is to be noted hereof we learne what it is to beleeue namely when we subscribe and consent to that which God doeth speake and doe certainly assure our selues that hee will perfourme that which he hath promised The clause From the Lorde signifieth as muche as the simple doe commonly say on the behalfe or parte of God for the promisse was brought by the Aungell but it came from GOD alone whereby wee gather that whether GOD vseth the ministerie of Aungelles or of menne yet his will is that there shall no lesse reuerence be geuen to his woorde then if he him selfe openly should appeare from heauen   Luke 1. Matthew Marke 46. Then Marie sayde my soule magnifieth the Lorde 47. And my spirite reioyceth in God my sauioure 48. For hee hathe looked on the poore degree of his seruaunte For beholde from hence foorthe shall all ages call me blessed 49. Because hee that is mightye hathe done for me great things and holy is his name 50. And his mercye is from generation to generation on them that feare him Nowe doeth hee sette downe and shewe the Songe of the holye Virgine notable and woorthy to be reported whereby it plainely appeareth howe shee excelled in the gifte of the spirite And there are three partes of this Songe for Marie with a solempne thankes geuing doeth first declare the mercie of God which shee had founde in her selfe Then in general woordes she commendeth the power iudgements of God At the length shee applieth the same to this present matter where shee speaketh of the redemption promised in times past to the Church and nowe perfourmed My soule magnifieth Here Marie declareth her thankfulnes as we sayde euen now And because that the hypocrites for the most part doe set foorth the praises of God with full mouthes and no affection of the heart therefore Marie sayth that she doth praise God euen from the innermost affection of her minde And truely they doe nothing els but prophane the holy name of God which not from their heart but with tounge onely doe declare his glory Furthermore when as these wordes Soule and Spirite are diuersly taken in the scripture yet when that they come together they doe signifie two especiall faculties of the soule for the spirit is taken for the vnderstanding and the Soule for the seat of affections That wee maye the better vnderstande the minde of the holy Virgine it is to be noted that that is put heere in the second place which in order oughte to be first for that the will of man might be stirred to praise God it is necessary that the reioycinge of the spirit should go before as Iames teacheth chap. 5. 13. Is any mery lette him sing for sorow heauines do restraine the minde
righteousnes vpon childrens children vnto them that keepe his couenaunt God therefore so promiseth that he wil shew him selfe mercifull to the children of his saints throughout al ages that so he may yet take away the occasion of all vaine hope from hipocrites for they that are degenerate children of his saints and haue fallen from their godlines and faith doe in vaine and rashly glory that God is their father VVherefore by this exception their vanitie and pride is ouerthrowne which are puffed vp with a false pretence of GOD his grace without fayth God made an vniuersall couenaunt of saluation with the stocke of Abraham But as the stones watered with the raine doe not become softe therewith so the hardnesse of heart is such a hinderaunce to the vnfaithfull that the promised righteousnesse and saluation can not enter into them Yet God that his promisse might be certaine and sure hath reserued vnto himselfe some seede By the feare of God is vnderstode all godlineste and religion which can not be without faith But heere a question may be demaunded for what cause is God called merciful if no man do so finde him but he that deserueth his fauour For if the mercy of God be vpon them that feare him then godlinesse and a good conscience doe procure his fauour to men and so by this meanes men should by merits preuent his grace I aunswere that this also is a portion of his mercy that God planteth a feare and a reuerence of him in the children of the godly For he doth not meane here the beginning of grace as if they shoulde imagine that God were idle and should loke downe from heauen to espie who they were that were worthy of the same but he only driueth the hypocrites from their pieuish securitie least that they should thinke they had God bound to them because that they according to the flesh are the children of godly parents when that the end of God his couenant is far otherwise and the condition much contrary namely this He will haue a people alwaies in the world of whom he wil be purely worshipped   Luke 1. Mathew Marke 51. He hath shewed strength with his arme he hath scattered the proude in the imagination of their hearts 52. He hath put downe the mighty from their seates and exalted them of lowe degree 53. He hath filled the hūgrie with good things and sent away the riche emptie 54. He hath vpholden Israel his seruaunt being mindefull of his mercie 55. As he hath spoken to our fathers to wit to Abraham and his seede for euer 51. He hath shewed strength Is as much as if he should haue said he hath wroughte mightely and the arme of God is opposed against all other helpes as in Es. 59. 16. God looked and there was none to helye Therefore his arme did saue it his righteousnesse it selfe did sustaine it This then is the meaning of Marie that God was satisfied with his owne power and had no felowes in his worke called none to helpe him That which presently is spoken of the proude seemeth to be added for two causes partly because that the proude which endeuour after the maner of Giants to striue against God do nothing preuaile and also because that God doth not stretch forth the power of his arme but for the sauegarde of the lowly and that he might ouerthrow the proude which arrogantly take too much to them selues And to that purpose belōgeth that exhortation of Peter 1. Pet. 5. 6. Humble your selues vnder the mighty hande of God The manner of speach is also to be noted Hee scattereth the proude in the imagination of their hearts For as their pride and ambition is great so is their couetousnesse insatiable in their deuises they heape together as it were a great mountaine and that I may speake one woorde they builde the tower of Babel for they being not satisfied in that they haue folishly attempted this or that aboue their strength they foorthwith heape newe consultations of madde presumption to their former deuices when God for a while hath wyth silence frō heauen laughed at their notable purposes then at a sodaine he dispearseth ouerthroweth their whole heap as if a man shoulde pull downe a building whiche before was strongly and soundly built and compacte together and should dispearse the same farre off into diuers places Hee hath putte downe the mightie If you translate it Princes the sense will be the plainer For althoughe that dynastai are so called of the Greekes by reason of their power yet they are interpreated gouernours chiefe magistrates But many haue thought this woorde mighty to be a Participle Marie sayeth that they shall be pulled out of their thrones that the vnknowen and simple may be lifted into their places So that which prophane men doe call the plaie of Fortune shee doth attribute to the iudgements prouidence of God Yet we must know that there is not geuen to God an absolute power as if he should by a tyrannous authority tosse and turne men hether and thither as balles but a most right and iust gouernement and hath a notable reason for what soeuer he doeth thoughe it be often hid from vs for sodaine chaunges doe not please God as that hee shoulde in a mockerie lift them vp aloft whome he had determined sodainly to throw downe but rather the wickednes of men doth tourne and alter the estate of things because that no man acknowledgeth that the estate of euery man is in the will and hand of God But they that are placed aboue others do not only contumeliously cruelly handle their neighbours but also most sharply doe they deale against the authour of their saluation Therefore some are lifted vppe into high degree of honour and some are slipte downe or rather cast downe headlong out of their thrones that we in deede might learne that what soeuer thing is aloft and exalted in the world is subiecte to God and that all the worlde is vnder his gouernement Dauid declareth the cause and ende of these chaunges Psal. 107. 20. and also Dan. 2. 21. VVe see howe the Princes of the worlde become arrogante wythout measure howe they runne into luxuriousnesse howe they swel in pride and howe the sweetenesse of prosperitie hath mado them dronken It is not to be wondered at if God cannot beare with suche vnthankefulnesse and this is the cause why for the most part their state is not dureable whome God hath lifted vppe on high And againe the glorye of Kings and Princes doeth so amaze the common sorte of menne that few there be that thinke there is any God aboue them But if that Princes brought their scepters with them from their mothers wombe or that the continuaunce of their kingdomes were perpetuall then all knowledge of God and of his prouidence would presently vanish away The Lorde therefore placing the low aloft he leadeth the pride of the world as prisonner in his triumphe
and with all he teacheth his simplicitie and modestie Nowe we knowe why Marye saide that it is God that throweth the Princes from their thrones and exalteth the lowly namely that he might teache vs that the world is not tourned and rowled by the blind force of Fortune but what chaunges so euer are seene they all come to passe by the prouidence of God and also that God himselfe with great equitie doth gouerne those things which seme to trouble and peruert the whole order of the world The which thing shee more fully confirmeth in the next verse He hath filled sayeth shee the hungry with good things and sent away the rich emptie Heereby we gather that alterations please not God of themselues but for an other cause That is because that the great ones and the rich and the mighty being puffed vp with their fulnesse do chalenge all thyngs to them selues and leaue nothing to God hym self wherefore we must diligently take heede that we be not carryed awaye with prosperitie we must also beware of the vnconstant fulnesse of the flesh least that God sodenly make vs emptie But this doctrine that God filleth the hungrie with good things bringeth great coÌ„fort to the godly whiche feele their owne pouertie and as though they were hungerstoruen doe sigh vnto God 54. Hee hathe vpholden Israel In this last parte Marye doeth applye these generall sentenses to the present purpose And the summe is that God nowe perfourmeth the saluation which in times past was promised to the holy Fathers But first there is an apte Metaphore in the woorde vpholden for the estate of the people was so throwen downe that amongst the moste there was no hope lefte that it might be againe restored therefore it is sayde that Israel is vpholden because that God with his outstretched hande raised it vppe it being throwen prostrate and lying vnder feete Religion was defiled manye waies in the publicke doctrine there was left almoste nothing sounde The gouernement of the Church being wholely confused did breath out nothing else but cruell barbarousnesse The polliticke order was vtterly ouerthrowne the Romaines and Herode as sauage beastes did rende in peeces the bodye of the people So muche more notable was their restitution for that it was then when all things being ouerthrown not lawfull for them to hope after it Heere hee vseth the name of childe which may as well be vnderstode a seruaunte as a sonne but to take it for a seruaunte is most apte And Israel in this place as in manye others is called the seruaunte of God because that hee was receiued into the housholde of God Being mindefull Marye sheweth the cause whye this people readye to fall into ruine was receiued of God naye why God raised them vppe being nowe all ready fallen downe because that in preseruing the same hee might shewe a token of his mercie yea in woorde expressely he declareth that God was mindefull of his mercye whereof he mighte haue seemed to haue beene somewhat forgetfull seeing that hee suffered hys people to be so miserablye vexed and afflicted for it is commonly vsed to attribute affections to God euen as in their causes menne thinke him either to be angrie or to be mercifull vnto them And because that mens mindes can not conceiue the mercie of God but as the same is offered and testified to vs in his woorde heere Marie calleth her selfe and others to the promisses and teacheth that God is faithfull and constantâ— in perfourming the same In this sense God is often called louing and true because that we can neuer account of his fatherly goodnesse towardes vs but that we must also remember his word by which band he bindeth him selfe vnto vs and the same being put in the middle he knitteth our saluation with the goodnes of God with a knot that cannot be vnknit But in the same wordes doth Mary shew that the couenant which God made with the fathers in times past was of his free grace for there shee fetcheth the promised saluation out of the meere mercie of GOD as out of a fountaine and hereof we gather that shee was well exercised in the doctrine of the scripture The Messias was then commonly looked for but there were but fewe which had their faith grounded vpon so sincere a knowledg of the scripture 55. To Abraham and to his seede If thou readest it ioyntly the chaunging of the case seemeth to be absurd for then thou shouldest rather haue vsed the accusatiue case then the ablatiue but in my iudgement there is no simple apposition because that Mary doth not onely declare who those fathers were to whom God spake but she sheweth that the force and effect of the promises doth reach to al the posteritie if they be of the true seede of Abraham VVhereof it also followeth to be vnderstoode that Mary speaketh of the solemne couenaunt which was specially made with Abraham and his house For there were other promises which were made to Adam to Noah and to others which generally did belong to all the Gentiles But as vnbeliefe did cut of many fleshly children of Abraham and because they were degenerate they were altogether estraÌ„ged from the house of Abraham so we which were straungers beeing grafted in by faith are to be accounted the true seede of Abraham Let vs therefore hold that God in times past so spake to the fathers that his grace which he offered vnto them shoulde also appertaine to them that came after and also he hath adopted al the Gentiles that by fayth they might become the spirituall children of Abraham which by nature were not   Luke 1. Matthew Marke 56. And Mary aboad with her about three monethes after there turned to her owne house 57. Now Elizabeths time was fulfilled that she shoulde bee deliuered and shee brought foorth a sonne 58. And her neighbours and cosines heard tell how the Lord shewed his great mercy vppon her and they reioyced with her 59. And it was so that on the eight day they came to circumsise the babe and called his name Zacharyas after the name of his father 60. But his mother answered and said not so but he shall be called Iohn 61. And they sayde vnto her there is none of thy kyndred that is named with this name 62. Then they made signes to his father how he would haue him called 63. So hee asked for writing Tables and wrote saying his name is Iohn and they meruailed all 64. And his mouth was opened immediately and his tongue losed and he spake and praysed God 65. Then feare came on all them thae dâ—elâ— neere vnto them and all these woordes were noysed abroade throughout all the hyll countrey of Iudea 66. And all they that hearde them layde them vp in their heartes saying what manner childe shall this bee and the hande of the Lorde was with him The summe of this historie is that the natiuitie of Iohn became famous through diuers miracles of God which promised
some great and singular thing in time to come of that infant For it was the will of God to set him forth with these rare tokens from his mothers wombe least that afterwardes as an vnknowne person or as one of the common sorte he should goe forth to execute the office of a Prophet First Luke declareth that Mary was almost three monethes with her coâ—â—e euen vnto the day of her deliueraunce for it is probable that there was no other cause of her tarrying but that shee might enioye the sight of the heauenlye grace whiche the Angell tolde her of for the confirmation of her fayth 58. And her neighbours and cosines It may be doubted whether these men esteemed the great grace of God of the onely blessing of bearing a child or whether they had heard before that an Angell had appeared to Zachary which had promised him a sonne Certainly this was no small benefit of God that a barren woman whose course of age was now past should beare a childe beyonde the order of nature Therefore it may be that for this so great a cause they extolled the greatnesse of the goodnesse of God Furthermore on the eight day as the custome was for dutie for humanitie sake they came togeather But this occasion doth God vse that he might make them witnesses and beholders of his power and of his glory And it is not to be doubted but that there came a greater concourse of the people because of the extraordinarie birth for they accounted it as a wonder to see an old and a barren woman sodenly to become with childe And now when the child was borne the wonder was renued and encreased VVe gather by the words of Luke that although they circumcised their children at home yet they did it not without a concourse and an assembly of men and that not without a cause for seeing that it was a publike sacrament of the Church it ought not to be administred secretely or priuately 59. They called him after the name of his father VVe know that in the beginning names were giuen to men either of the euent of thinges or else by propheticall instinction to declare note some secrete work of God But after in processe of time when there was more store of names so that conueniently they could not dayly inuent new they being content with their old and accustomed names called their children by the names of their auncesters So there were many Zacharyes before Iohn his father and it may be that he came of the sonne of Barachias And we know that most commonly that is holden for a law which is receiued into vse and custome Therefore these men striue that their custome might be obserued in naming of the child But as there is no religion to be put in names so no wise men wil deny the faithful in this behalfe to make a godly and fitte choyse that they may giue their children such names as may teach them and admonish them of their dueties Furthermore let them borowe the names of the holye Fathers that so they may prouoke theyr children to follow their examples rather then take them from prophane men 60. His mother answered It is vncertaine whether that Elizabeth was also taught by an Oracle But it is most like that when Zacharyas sawe him selfe punished for his slacknes to beleeue that he tolde his wife by writing that which the Angell had giuen in commaundement as concerning his name for that otherwise shee woulde not haue obeyed the commaundement of God Why also this name was giuen to the Baptist from aboue I haue before declared The kinsfolkes although they knew not the cause yet they are moued with the newnes of the thing especially because that they suppose that this is not vnaduisedly done 64. His mouth was opened God renoumeth the birth day of his Prophet by restoring the tongue to the father And it is not to be doubted but that this benefit was differred to this day for this end and purpose that hee might turne mens eies vpon Iohn It is sayde that Zacharyas praised god not onely that he might declare his thankfulnes but that his kinsfolke and neighbours might know that this punishment was laid vppon him because that he was so slacke to beleeue And hee was not ashamed with his owne reproache to declare and sette forth the glorye of GOD. So it is euery where knowne to all men that there is a childe borne not at aduenture or after the common order but promised by heauenlye Oracle 65. Then feare came on them all This feare whereof Luke maketh mention in this place sprang of the feeling of Gods power For the workes of God are with such reuerence to be considered that they may earnestly moue vs. For God playeth not with his miracles but he stirreth vp the senses of men which otherwise he perceiueth to be slow and dull And Luke saith that this fame was spread abroad throughout al the hill countrey of Iudea Although that many tooke no profit by it yet they were for a time touched with the power of God for when that Iohn beganne to execute his office few did remember how wonderful his natiuitie was But God would that the fame of these thinges should be spread abroad not for their sakes only that heard the same but that the miracle might be of more credit in all ages after which was then so famous in euery place yet as in a looking glasse we may here set beefore our eies the common vnthankefulnesse of man For when as vaine and foolish thinges are fast fixed in our mindes the remembrance of the graces of God which ought alwayes to be fresh in memorie is presently let passe and forgotten Luke speaketh not of blockish men or of bruitish coÌ„temners of God For hee saith that they layd vp these thinges in their heart that is they were diligent to consider these thinges And it is probable that some at the time remembred these matters but the greater part had shortlye after cast off this reuereÌ„t feare which they had coÌ„ceiued Yet it is to be noted that they did not digresse from the purpose which referred these miracles which they sawe to the excellencie which should in time to come be found in the childe for such was the counsell of God as we haue saide that Iohn should not after come abroad without singular commendation In that Luke saith that the hand of God was with him this is the meaning The grace of God was euident so many waies which openly declared that he was not a common man It is a figuratiue speech which affirmeth that the power of God was as plainely shewed as if the hand of God had beene openly seene that euery man might readily discerne that God was present Mathew Marke Luke 1. 67. Then his father Zacharyas was filled with the holy Ghost and prophecied saying 68. Blessed be the Lorde God of Israel because he hath visited and redeemed his people 69.
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
whereby hee reconcileth the vnworthy to himselfe In summe the kingdome of heauen is nothing else then newnesse of lyfe wherein God restoreth vs into the hope of eternall immortalytie For we being taken out of the bondage of sinne and death he chalengeth vs vnto himselfe that wee wandring here vpon earth might now by fayth possesse that heauenly life to the Ephesians 1. 4. For although we be like to dead men yet we know that our lyfe is in safetie while that it is hidde in Christe Colloss 3. Frō hence as out of a fountaine is the exhortation to repentaunce gathered And Iohn saieth not repent and then by this meanes the kingdome of heauen shall appeare but in the first place he proposeth the grace of GOD and then hee exhorteth menne that they shoulde repent VVhereby it is euident that the mercy of God whereby he restoreth those that are lost to be the foundation of repentaunce Neither doe Matthew and Luke in any other sense reporte that he preached repentaunce for the remission of sinnes for repentaunce as some vnwisely imagine is not placed first as if it should be the cause of forgiuenesse of sinnes or that it might preuent God that hee might beginne to be mercifull vnto vs but men are cōmaunded to repent that they might receiue the reconcilyation offered them But as the free loue of GOD whereby hee imbraceth miserable men not imputing their sinnes vnto them orderly goeth before so it is to be noted that we haue forgiuenes of sinnes in Christ not that God would nourish them through his loue but that hee might heale vs from them Neyther can any man taste the grace of GOD except he hate sinne and be displeased with offēces but by the definition of repentaunce and fayth it may be fullyer knowne how vnseperably they are ioyned togeather therefore in entreating of this doctrine I am the sparer But for the better vnderstanding of this present place it is meete to obserue that the whole Gospell consisteth of two partes forgiuenesse of sinnes and repentaunce And in that Matthew noteth the first parte by the kingdome of heauen it may thereby be gathered that there was hostile dissention betweene men and God and that they were wholy banished out of the kingdome of heauen vntill that God shoulde againe receiue them into his fauour And though Iohn proposing the grace of God exhorteth menne to repentaunce yet it is to be noted that this also i◠the gift of God aswell as the enheritaunce of the kingdom of heauen For as hee freely forgiueth vs our sinnes and by his mercy delyuereth vs from the guiltinesse of eternall death so also hee repayreth vs after his owne image that we might liue to righteousnesse As he freely adopteth vs to be his sonnes so hee regenerateth vs by his spirite that our life might testifie that we doe not falsly cal him father And Christ doth no lesse quicken vs vnto righteousnesse by crucifying our old man and by extinguishing the faults of our fleshe then he doth wash away our sinnes by his bloud and appease his heauenlye father towardes vs with the sacrifice of his owne death Yet this is the summe of the Gospell that GOD embraceth vs in his Sonne our sinnes being washed awaye that wee denying our selues and our owne nature might liue holylye and godlyly and so shoulde meditate a heauenly lyfe vpon the earth 3. LV. Preaching the baptisme of repentaunce This maner of speaking dooth first generally shewe what is the right vse of the Sacramentes Then for what purpose Baptisme was instituted and what it doth containe A Sacrament therefore is not a dumbe ceremonie which sheweth I wotte not what pompe without doctrine but hath the worde of God annexed to it which giueth lyfe to the outwarde ceremonie I meane not that worde which some Exorcist muttereth with magycall whisperings but that which pronounced with clear open voyce doth auaile to the edifying of fayth For it is not simplye sayde that Iohn baptised to repentaunce as if the grace of GOD hadde beene included in the visible signe but that hee preached what the profit of baptisme was that the signe might be made effectuall by the woorde preached And this is peculyar to baptisme that it is called the seale of repentance for forgiuenesse of sinne Nowe seeing that his Baptispme hadde the same signification power and manner which ours haue If a figure bee esteemed by the trueth thereof it is false that the baptismes of Iohn and Chrste are diuerse MATH 3. The voyce of a cryer in the wildernesse Although that place of Isaias 40. 1. ought not to be restrained onely to Iohn yet hee is one of them of whom that is there spoken for after the Prophet hath spoken of the ouerthrowe of the Citie and the extreame calamitie of the people he promiseth a new restitution of the people The words were the Lord shal say againe comfort ye comfort ye my people For after the temple was ouerthrowne and the Sacrifices abolyshed the people were lead into captiuitie and their estate was almost desperat and because their eares were deaffe at the continuall calling of the Prophets the Lorde did as it were holde his peace for a time Least the godlye mindes shoulde fall downe in that sorrowfull silence the Prophet declareth that there shoulde agayne aryse newe Preachers of grace which shoulde comforte the people in the hope of saluation Suche were Zacharyah Haggai Malachy Esdras and such lyke But beecause that there is promised a restitution which shoulde bee perpetuall and not for a shorte tyme and Isaias especially respecteth the redemption which was hoped for by the comming of Christe Iohn was rightlye accounted the chiefe amongst the ministers of comforte Then it followeth in the texte of the Prophet The voyce of a cryer and that voyce is opposed to the silence for a time whereof I spake euen nowe for the Iewes were for a tyme depriued of that doctrine which they had vngodlyly contemned The name of a deserte is metaphorically put for a desolation or a deformed ruine of the people as was in the time of the banishment For there was so horryble a dissipation that it might bee compared to a deserte so the prophet amplifieth the grace of GOD as if hee shoulde haue sayde although the people was thrown farre from their countrey and was banyshed out of the company of menne yet the voyce of God shall also resounde in the deserte which shall ioyfullye comforte them that are halfe dead In this sense Ierusalem was the deserte when Iohn beganne firste to preach for in euery place all thinges were brought into a waste and horyble confusion But it behooued those grosse and foolishe men the more to be styrred vppe by beeholding this visible deserte that thereby they might the more greedilye haue receiued the promise of saluation offered vnto them in death Now wee see how truely this prophesie agreeth vnto Iohn and how properly it is applyed vnto him Prepare ye the
Paule teacheth Mathewe 5. Marke 9. Luke 14. 13. Ye are the salt of the earth but if the salt haue lost his sauoure wherewith shall it bee salted It is thenceâ—orth good for nothing but to be cast oute and to be troden vnder foote of men 14. Yee are the lighte of the worlde a citie that is sette vppon a hill can not be hidden 15. Neither do menâ—e light a candle and putte it vnder a bushell but on a candlesticke and it geueth light vnto al tâ—at are in the house 16. Lette your lighte so shine before men that they may see youre good workes and glorifie your father which is in heauen 49. For euerye manne shall bee salted with fire and euerye sacrifice shal be salted with salte 50. Salte is good but if the salte bee vnsauerie wherewith shall it bee seasoned Haue salte in youre selues and haue peace one with another Marke 4. 21. Also he sayd vnto them Is the candle lyghte to bee putte vnder a buâ—hel or vnder the table and not â—n a candlesticke 34. Salte is good but if salte haue loste his sauoure wherewith shall it be salted 35. It is neither meete for the lande nor yet for the dunghill but men cast it out He that hathe eares to heare let him heare Luke 8. â—6 No manne when hee lighteth a candle couereth is vnder a vessell neither putteth it vnder the table but setteth it on a candlestickâ— that they that enter in maye see the light Luke 11. 3â— No manne lighteth a candle and putteth it in a priuie place neither vnder a bushell but on a candlesticke that they which come in may see the light MATH 13. Yee are the salte of the earth That which is proper to the doctrine he doeth attribute to the persons to whom the ministerie of the same was committed For Christe by calling his Apostles the salte of the earth doeth meane that it is their office to season the earth because that menne haue nothing but that which is vnsauerie vntill they bee seasoned with heauenly doctrine And after hee admonisheth them to what they are called and pronounceth a grieuous and horrible iudgement against them except they perform their office And he sheweth that the doctrine which was laid vppe with them is so adioyned to a good conscience and to a godly and vpright life so that the corruptioÌ„ which were to be borne with in others is detestable in them and to be accounted as monstrous as if he should say if other menne are vnsauery before God there is salte geuen to you wherewith they may be made sauery but if you be vnsauery froÌ„ whence shal you haue remedy that ought to helpe otherâ— But the Lorde doeth excellently prosecute his Metaphore when hee sayeth that when other things doe degenerate from their owne nature are yet after their corruption profitable some way but that salte is hurtfull so that it also maketh the very dunghilles barren This therefore is the sum The sicknes is very incureable wheÌ„ that the ministers teachers of the word doe corrupte and make themselues vnsauerye because they oughte with their salte to season the rest of the worlde Furthermore this admonition is not only profitable for the ministers but also for the whole flocke of Christe for sith it was the will of God that the earth shoulde be seasoned with his word it foloweth that what soeuer wanteth this salte is vnsauorie before him although it sauour neuer so well vnto menne VVherefore there is nothing better then to admit that seasoning by which meanes only our vnsauerinesse is amended But yet let the seasoners take heede that they nourishe not the worlde in his corruption and especially that they infecte it not with a vile and corrupt sauour Therefore the wickednesse of the Papistes is not to be borne with As thoughe it were the purpose of Christe to geue vnto hys Apostles an vnbrideled libertie and to make them tyrauntes ouer soules and not rather to admonishe them of their duetie that they turne not oute of the righte waye Christe declareth what maner of teachers hee woulde haue for his Churche They that by no lawe doe chalenge themselues to be Apostles doe vnder this couer maintaine what abhomination soeuer they please to bringe in because Christe called Peter and suche lyke salte of the earth And yet they doe not consider howe grieuous and seuere a threatninge is added that they are woorste of all if they become vnsauerie This sentence is placed by Luke abruptly but to the same end that it is red here so that it neede not any peculiar exposition MARKE 49. Euery manne shall be seasoned with fire I haue ioyned these woordes of Marke to the former woordes of Mathewe not that they doe altogether agree in sense or that they were vsed at the same place or time but rather that the readers may the better by thys comparison perceiue the diuers vse of the same sentence VVhen as Christ hadde spoken of the euerlasting fire as Marke reporteth hee on the other side exhorteth his that they shoulde nowe rather offer themselues to the Lorde to be seasoned with fire and salte that they may be made holy sacrifices least that by their sinnes they purchase to themselues that fire whiche is neuer quenched To be seasoned with fire is an vnproper speache but because that the nature of salte and fire is like in purging and trying out of humours therefore Christe applied the same woorde to bothe Nowe we vnderstande the occasion of thys sentence namelye that the faithfull shoulde not refuse to be salted with fire and salte since without this they cannot be made holy to God And he alludeth to the commaundemente of the lawe where the Lorde expreslye forbiddeth that no oblation bee made without salte And nowe in the Gospell he teacheth the faithfull to be seasoned that they may be sanctified VVhen after he addeth Salte is good he generally extendeth it to al whoÌ„ God once vouchsafeth to season with his woorde and hee exhorteth them that they alwayes keepe their sauoure The Metaphore is somewhat the harder because that hee calleth whatsoeuer iâ— seasoned by the name of salte yet the sense is not made any thing the doubtfuller by it for when they haue through their carelesnesse lost their sauour whiche they had by the grace of God there is no more remedye And so they are vtterly lost that corrupt their faith wherby they were consecrate and themselues seeing that a good sauour caÌ„not be obtained by any other seasoning Furthermore they are become corrupt by forsaking the grace of God and are woorse then the infidels euen as salte corrupteth the earth and the dunghill MARKE 50. Haue salte in your selues This woorde maye be taken heere diuers wayes as it maye signifie either a seasoning of good sauoure which is obtained by faith or the wisedome of the spirite as when Paule commaundeth that oure communication shoulde be seasoned with salte hee meaneth that it ought to be purged
to lay him before him 19. And when they coulde not find what way they might bring him in because of the prease they went vp on the house let him downe through the sylinge bed al in the mids before Iesus 20. And when he sawe their faith hee saide vnto him man thy sinnes are forgiuen theâ— 21. Then the Scribes and Pharises began to think saying who is this that speaketh blasphemies who caÌ„ forgiue sins but god only 22. But when Iesus perceiued their thoughtes he answered and said vnto them what thinke yee in your heartes 23. VVhether is it easier to say thy sinnes are forgiuen thee or to say arise and walke 24. But that yee may know that the sonne of man hath auctoritie in earth to forgiue sinnes he said to the sicke of the palsie I say to thee arise take vppe thy bed and go to thine own house 25. And immediatly he rose vp before them and tooke vp his bed whereon he lay and departed to his own house praysing God 26. And they were al amased and praised God and were filled with feare saying doubt lesse we haue seene straunge thinges today MAT. 1. And came into his owne citie This place declareth that the citie of Capernaum was coÌ„monly thought to haue bene the place where Christ was borne because that he did much frequent the same It is not to be doubted but that the three do set down the same history although one do more exactly set downe the circumstaunces then the other Luke saith that the Scribes came out of diuerse partes of Iudea in whose sight Christ healed the man sicke of a palsie Yet he declareth that other were also healed by the grace of Christ. For before he come to speake of the man sicke of the palsie speaking in the plural number saith that the power of God was shewed in healing their diseases The glory of this miracle was wonderfull that a man taken in all partes of his body whom they had let downe in a bed by cordes sodenly arose both sound nimble Yet there is an other especiall cause why the Euangelistes doe stande more vpon this miracle then vpon others that is because the Scribes doe â—ake in scorne that Christ should take vppon him the power and auctoritie of forgiuing of sinnes but it was the will of Christe to confirme seale the same with a visible signe 2. And when he had seene their faith God only knoweth our faith but in that their painefull trauaile they shewed a token of their faith for they woulde neuer haue taken vppon them so troublesome a busines neyther would they haue wrestledde with such lets and hinderances if theyr mindes had not bene assured with hope of certeine successe so the fruite of their faith appeared in this that they were not wearye though they could enter in no way For that opinion seemeth hard to me that some think Christ as he was god knew their faith which lay hid within Now because that Christ graunted to their faith that benefit which he was about to bestow vpon the man sicke of the palsie it is acustomed to bee demaunded in this place how much men may be holpen by the fayth of other men And first it is certeine that the fayth of Ahraham profited his posteritie while that he embraced the free couenant of saluatioÌ„ offred to him and to his seede The same may be also taught of al the faithful that through their faith they cause the grace of God to spred to their childreÌ„ and that before they are borne And that hath place in young infantes which by reason of their age are not capable of faith But they which are of age and haue not faith of their owne whether they be straungers or borne of Gods children in respect of the eternall saluation of the soule cannot be holpe by the faith of others but by meanes For whereas our praiers are not without fruit wherin we aske of God that he would coÌ„uert the vnbeleeuers to repentance it appeareth that our faith doth profit them yet so that they cannot be saued vntill that they haue faith themselues And it is well known that whereas there is a mutual consente of faith there the saluation of some is againe holpe of others This also is without controuersie that the vnbeleeuers haue earthly benefites bestowed vpon theÌ„ for the godlies sake CoÌ„cerning this present place though it is said that Chrst was moued by the faith fo others yet the sicke man could not haue his sinnes forgiuen except he had faith of his own Christ doth often giue the health of body to the vnworthy as God doth dayly make his sunne to rise vpon the good and euill but hee reconcileth vs vnto himself by no other meanes but by faith wherefore that figure Sinecdothe is in that word them because that Christ did not so behold the faith of theÌ„ that bore the sick man but that he beheld also his own faith Thy sinnes are forgiuen thee Christ in these wordes seemeth to promisse to the man sick of the palsie more then he sought for but wheÌ„ he would cure his body he beginneth to take away the cause of his disease and also he teacheth the man sicke of the palsie how he came by that sicknes and how he ought to make his prayers For because that commonly men dâ—e not think those paines which they endure to be Gods whips they do onlye wish for release and ease in the flesh and are carelesse for their sins Like as if a sicke man neglecting his disease shoulde onely seeke remedy for his present griefe But the onely deliueraunce from all troubles is to haue God mercifull vnto vs. Sometime it falleth out that the wicked escape out of their troubles and yet haue God no lesse their enemy then before but while they thinke themselues discharged they presentlye fall either into the same daungers againe or into moe and those more grieuous which doe testifie that there is no measure nor ende vntill the wrath of God be appeased as he witnesseth by the Prophet Amos 5. 19. If thou escape from a Lyon a Beare shall meet thee if thou shutte thy selfe into a house a serpent shall bite thee So this phrase of speach is ofte vsed in the scriptures to promisse forgiuenes of sinnes when release of paine is sought for It behooueth vs also to vse this order in prayers that beeing admonished of our sinnes by the feeling of our sorowes we might first be careful to obtaine forgiuenes that God being reconciled vnto vs might withdraw his handes from punishing 3. And behâ—ld certaine of the Scribes They accuse Christ of blasphemy and of sacriledge because he chalengeth that vnto himself which is proper to God For the other two Euangelistes doe adde who can forgiue sinnes but God alone Also it is not to be doubted but that their desire to speake euill caryed them headlong to this wicked iudgemente If they thinke it worthy to be reproued why doe
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
be demaunded whether to be perswaded of the power of Christ and of God is sufficient to make any manne faithful For thus much doe the wordes signifie doe you beleeue me that I can doe it But it appeareth out of diuers other places of the scripture that the knowledge of the power is but vaine and cold except we be assured of his wil. Yet Christe being satisfied with their answeare approoueth their faith as perfect in all poyntes I answeare when at the first they confessed him to be the sonne of Dauid they conceiued somewhat of the grace For with this title they honoured the redeemer of their nation and the authour of all their good Therefore hee demaunding of his owne power hee doeth more depely enquire whether they do constantly beleeue Therfore faith comprehendeth the mercy and fatherly loue of God with power the ready will of Christ with might But because that men do commonly attribute lesse to the power of God and might of Christ then is meete the blinde menne are not asked without a cause whether they beleeue that Christe can doe that which they professe though the purpose of Christe was simply to know whether that from their heart they gaue to him the honour of the Messias And for this cause is their faith approoued that in so base cōtemptible an estate they acknowledged the sonne of Dauid 29. According to your faith Although it is sayd that this benefite is especially bestowed vpon two blinde men yet out of these present wordes of Christ we may gather this general doctrine that we shal neuer be suffred to depart without our requests so that we pray with faith If that these two by a small saith as yet not throughly grounded doe obtaine that which they require much more at this day shall their faith preuail which being endued with the spirite of adoption and made partakers of the sacrifice of the mediatour doe come to God 30. He charged them Either his will was to haue other witnesses of the myracle or else that hee woulde deferre the reporte thereof to an other time Therefore that is woorthy to be reprooued that they doe vtter the same presently euery where For that some imagine that Christe forbade them that he might the rather stirre them forwarde we haue confuted in an other place It is certaine there was some cause of forbidding whiche is vnknowen vnto vs but these menne of an vnaduised zeale doe vtter it before the time 32. They brought vnto him a dumbe man It is probable that this manne was not dumbe by nature but when he was deliuered vp to the deuil that he was depriued of his speach yet al those that are dumbe are not possessed of deuils But this man was so afflicted that by manifest signes it appeared that his tongue was tied And that after his healing the people do cry out that the like was neuer seene in Israel seemeth to be an hyperbolicall kinde of speache for by greater myracles had God in times past reuealed his glory amongst that people But it may be that they had regarde to the ende of the myracle so that then the minds of all men were stirred vp to loke for the cōming of the Messias And they so extold the present grace of God so as they wold diminish nothing from his former works And it is to be noted that this speache was not premeditate but such as in admiration brake out sodenly 14. The Pharises sayde Heereby it appeareth how mad they were which were not afraide to defame with wicked speache so notable a woorke of God For the Antithesis is to be noted betweene the praise of the people and the blasphemie of these men For that the people sayeth the like was neuer done in Israel was a confession proceeding from a feeling of the glory of God VVhereby it doeth the better appeare that these men were starke madde which durst blaspheme God to his face Yet wee are also taughte when wickednesse is growen to extremitie that there is none so manifest a woorke of God which it will not peruert But this is monstrous seldome seene and incredible that mortall men should rise vppe against their maker but that blindnesse is so much the more to be feared which I spake of before whereby the Lorde after his long sufferaunce executeth his vengeance vppon the wicked Mathewe 9. Marke Luke 35. And Iesus went about all cities and townes teaching in their Synagogues and preaching the Gospel of the kingdome and healing euery sickenesse and euery disease among the people 36. But when hee sawe the multitude hee had compassion vppon them because they were dispearsed and scattered abroade as sheepe hauing no shepheards 37. Then sayde hee to his disciples surely the haruest is great but the labourers are fewe 38. VVherefore pray the Lorde of the haruest that he would send foorth labourers into his haruest   35. And he went about This is spoken by preuention that wee myghte knowe that the whole ministerie of Christe is not particulerly described but generally that he was diligent in his office namely that hee mighte publish the doctrine of saluation and confirm the same by myracles VVe haue sayd in an other place before that it is called the Gospel of the kingdome of the effecte because that by this meanes God doeth gather vnto himselfe a people that was miserably dispearsed that hee might raigne in the midst of them and for that cause truely hath he raised vp his throne that he might endue all his with full felicitie Yet let vs remember that it behooueth vs to become subiecte to God that by him wee may be caried into celestiall glory 36. He had compassion vpon them Hereby we gather first how sluggish the Priests were which being placed through out the whole lande that they might shewe foorth the light of the heauenly doctrine were become idle bellies And they proudly boasted themselues to be the chief bishoppes of the people and there was no small multitude of them which gloried in this title yet Christe acknowledgeth none of them to be pastours The same want is found at this day in Poperie which yet is replenished with pastorall titles for greate is that sinke or heape of that leude companie which vnder the name of the cleargie doe deuoure vppe the people For though they be dumbe dogges yet they are not ashamed arrogantly to bragge of their hierarchie But the woorde of Christ is to be heard which sayeth that there are no pastours whereas there are no labourers that those sheepe are wandring and dispearced which are not gathered togither into the folde of God by the doctrine of the Gospell And in that he is touched with compassion he prooueth himselfe to be a faithfull minister of his father in caring for the saluation of the people for whose sake he had takē vpon him our flesh And though he is now receiued into heauen and hath not the same affections whereunto hee was subiecte
more fully kindled in them that their strength become more perfect Are they not all like to a Reede halfe broken and to a smoking matche Therfore lette vs learne to embrace this great goodnesse of Christ who frameth himself so to our infirmity Yet in the meane while lette no man flatter himselfe in his sinnes but let euery man endeuour to profit better in our selues least we wander all our life long or bend turne at euery blast like vnto Reedes but lette vs growe on to be perfect men that we may stand fast against the sundry assaults of sathan Let not our faith be like a few smal sparkes hidden in a darke smoke but let it shewe foorth bright shining beames Nowe by the example of Christ all his ministers haue prescribed vnto them how they ought to behaue themselues But because that vnder pretence of this place some do falsly folishly pretend that mildnesse is generally to be vsed towards all men that difference is to be noted which the Prophet expresly maketh betwene the weake and the obstinate For there are some that are too strong whose hardnesse it were meete should be broken with the violence of a beetle which either endeuour to bring darknesse ouer al places or else are firebrands to kindle consuming fires euery where it is necessary that their smoke shuld be scattered and that their heat shoulde be quenched Therefore as the faithfull ministers of the word must diligently apply themselues that by sparing the weake they may encrease nourish the grace of God which as yet is but small in them so they must in wisedom take good hede that they nourish not the malitious obstinate whiche are nothing like to the smoking flaxe or to the brused Reede 20. Til he bring forth iudgement into victory The wordes of the Prophet are somwhat otherwise namely that he shal bring forth or lead forth iudgement in truth Yet the speach which Mat. vseth is full of great importāce that we may knowe that righteousnesse cannot be placed in the worlde without great strife and labour For the deuill casteth in what lettes and hinderances he may that righteousnesse shoulde not shewe foorth but by great wrestling and that is confirmed by that woorde victory which is not obtained but by fighting For that which presently foloweth the Prophet hath the yles shall waite for his lawe And thoughe Mathewe hath changed the wordes yet he agreeth in sense that the grace of Christ shall be common to the Gentiles Math. 12. Marke 3. Luke 11. 22. Then was brought to hym one possessed with a deuill both blinde and dumme and he healed him so that hee whiche was blinde and dumme bothe spake and sawe 23. And all the people were amased and said Is not this the sonne of Dauid 24. But when the Pharisies heard it they sayd this man casteth deuilles no otherwise out but through Belzebub the prince of deuils 19. And they came home 20. And the multitude assēbled againe so that they coulde not so much as eate bread 21. And when his kinsfolkes heard of it they went out to lay hold on him for they thought he had bene beside himselfe 22. And the Scribes whiche came from Ierusalem sayde He hath Beelzebub and through the prince of deuilles he casteth out deuils 14. Then he cast out a deuill which was dum and when the deuil was gone out the dumme spake and the people wondered 15. But some of them sayde Hee casteth out deuils through Beelzebub the chiefe of the deuils It is not to be doubted but that Marke meaneth some certaine space of time long enough when he descendeth from the myracles to that wicked conspiracie which Christes kinsmen made amongst themselues that they might binde him as a madde man In Mathew and Luke there is expresse mention made of one only myracle by the which the Pharisies tooke occasion of quarrelling But because that they all three agree togither in this latter sentence therefore I thought good heere to set downe that whiche Marke reporteth And it is wonder that there was such frowardnesse in Christes kinsmen which shoulde haue bene the chiefe helpers in furthering the kingdome of God VVhen they see that he hath gotten him any name ambition pricketh them so that they desire to become famous at Ierusalem for they exhorted him that he would goe vppe thither that he might the better aduance himself Now that they see that he is partly hated of the rulers partly subiecte to many euill speaches and also despised of the most part least any daunger or enuie or reproache should come to the whole stocke or kinred they deuise to lay handes vppon him and to binde him at home as a man out of his wittes and that they were so perswaded it appeareth by the wordes of the Euangelist VVhereby we doe first learne howe blinde mans vnderstanding is that iudgeth so peruersly of the manifest glory of God Certainly the power of the holy Ghost did shine most excellently in all Christes wordes deedes so that if it had bene obscure to others howe coulde it be hid from his kinsmen they being so familiarly acquainted But because the maner of life which Christ ledde pleased not the world and so gat him no fauour but rather procured him many mens hatred they faine him to be a madde man Secondly let vs learne that the light of faith commeth not of flesh bloud but of heauenly grace least any mā shuld glory in any other birth but in the new birth of the spirite as Paul warneth vs 2. Cor. 5. 17. If any man will be esteemed in Christ let him be a new creature 22. Then was brought to him Luke calleth the deuill by whome the man was possessed dumme because of the effect yet Mathew sayeth that there was a double plague laid vpon the man It is certain that many are blind and dumme of naturall diseases but it appeareth that this man was blind in his eyes and depriued of his speach though ther was no want in those partes pertaining to the sight or in the proportion of the tongue Also it is no meruaile that Sathan hath so much libertie as to corrupt the senses of the body when as by the iust iudgement of God he corrupteth and peruerteth all the powers of the soule 23. And all the people were amased Heereby we gather that the power of God was manifest to be seene whiche caried the common people whiche was cleare and free from all malitious affection to haue him in admiration For how should it come to passe that al the people should be so amased and wonder but because the matter so compelled them And certainly there is none of vs which may not behold in this hystorie as in a glas the wonderfull power of God whereby it is to be gathered that the Scribes had their minds infected with diuelish poyson which were not afraid to cauil at this so excellent a worke of God But the frute of the
thinke with himselfe that he hath profited any thing while they entāgle themselues with these earthly hinderāces Nay the fault of men is doubled while they hinder themselues with things which are otherwise lawfull by the which they ought rather to be holpen For to what ende doth God graunt vs the commodities of this present life but that he might allure vs vnto him but euery man is so farre from being holpe so by the benefits of God that he should aspire to heauen that the holy mariages the fields and the other richesse are so many snares which doe holde men bound to the earth 7. But when the king heard it Mathew onely maketh mention of this punishment For in Luke there is no woorde spoken of iniurie done to the seruants They both say this that they were excluded and depriued from the honour of the feast which came not at the time appoynted And thys doctrine is also common to vs for the same destruction whiche Christe pronoūceth against the Iewes remaineth for all those wicked ones which doe violently rise against the ministers of the Gospell And they whiche are withdrawne with earthly cares so that they regarde not the callinge of God all these as famished men shall at length miserably waste away for want Therefore so ofte as he calleth vs lette vs be ready and glad to followe 9. Goe yee therefore out into the hie wayes After he hath shewed them to be vnwoorthy of the grace of God which doe proudly refuse the same offered vnto them nowe he sayeth others shall be placed in their roome and euen the most base and contemptible of the common people And here is the calling of the Gentiles described which should prouoke the Iewes to ielousie as it is sayd in the song of Moses Deut. 32. 21. They haue moued me to ielousie with those which are no Gods and I againe will mooue them to iealousie with those which are no people I will prouoke them to anger with a foolish nation Because they were first chosen they imagined that his grace was so tied to them as if God coulde not be wythout them and it is knowen howe proudly they despised all others Therefore vppon a graunt he compareth the Gentiles to beggers blinde and lame And he sayeth they are called out of the hedges and hie wayes as forenners and straungers and yet he affirmeth that they shoulde be placed in the roume despised by the friendes and neighbours So that whiche was more darkely fore spoken of by the Prophets of erecting a new Church he setteth downe more plainly And certainly this reprofe was the heape of the vengeance of God Romanes 11. 17. that GOD cutting them off hath grafted the wilde branches into the roote of the Oliue by casting them out he receiueth the polluted filthy Gentiles into his own house If that he spared not the natural branches then the same vengeāce shal fal on vs now if we answer not our calling And the supper shall not be lost which was prepared for vs but God will procure himselfe other guestes LVK. 23. Compell them to come in This is as much as if the housholder shuld command to bring in the beggers with hard words to leaue out none of the worst of them In which wordes Christ declareth that God wil rather gather togither all the offscourings of the world then that he would admit those vnthankful men to his table Yet he seemeth to allude to the maner of the calling of the gospel because the grace of God is not simply proposed vnto vs but to the doctrine there are also added spurres of exhortations in which the wonderful goodnes of God is seene who whē he seeth vs that are called to him to be slouthfull he solliciteth vs importunately from slouthfulnesse and he doth not onely stirre vs with exhortations but also he compelleth vs by threates to come to him Yet I do not disallow that Augustine vsed this testimonie very often againste the Donatists that he might proue that the disobedient and rebellious might be lawfully compelled by the Edictes of godly princes to the worship of the true God and to the vnitie of faith for though faith is voluntarie yet we see their stubbernesse may well be tamed by these meanes which obey not except they be compelled MAT. 11. Then the king came in to see the guests Now Christ doth not here reproue the Iewes for desping wickedly the grace calling of God but he forewarneth them betime which were to be placed in their roume lest when God should vouchsafe to make them partakers of his owne table they shuld defile the holy mariages with their filthines Threfore he hath taught hitherto that the Iewes for their wicked contēpt should be depriued of that special priuiledge of honor and that he wold call of the prophane reiected Gentiles which shuld succeede in their place And now he declareth that of this number also they shal be cast out which do defile the church for when God calleth all men generally by the gospell many vncleane and silthy men thrust in which though they occupie a place for a time amongst others when God ouerseeth his guests they are cast out of doores and throwne to punishment The summe is Not all they which shall once enter into the church shall be partakers of the heauenly life but they which shal be found attired sit for the heauenly palace Also there is a contention in vain about the mariage garment whether it shuld be faith or a holy and godly life for neither faith can be seperated from good works and good works do not proceede but from faith But this only was the meaning of Christ that we are called of the Lorde of this condition that we might be renued in spirit according to his image and that we shuld therfore alwaies remaine at his house that the old mā with his pollutions shuld be put off and that we shuld meditate a new life that the apparel might answer to so holy a calling But it is demaunded how it shuld agree that the begger shuld be punished with so seuere a punishment because he brought not a mariage garmēt as though it were a new thing for those wretches which seeke their liuing in the highe waies to be torne and deformed I answer here is not declared whence that garment should haue ben had for whom soeuer the Lord calleth he also apparelleth and fulfilleth all things in vs as is said by Ezechiel 16. 7. when God found nothing in vs but miserable nakednesse and filthy spottes he hath cloathed vs with excellent ornaments VVe know also that the image of God is not otherwise repaired in vs but when we put on Christ. Therefore Christ doth not say that those pore men shal be cast out which bring not a precious garment fetched out of their owne chest but they which are found in their sinnes whē God shall come to examine his guests And the conclusion doth shewe the
if he should haue saide whilest I am now cloathed with flesh am conuersant vpon the earth as one of the sonnes of men what iudgment is there of me But the purpose of Christ was throughly to strengthen his disciples in an assured faith that amongste sundry opinions they should not wauer as we shall presently see 14 Some say Iohn There is nothing spoken heere either of the professed enemies of Christ neither of the prophane contemners but of the more sound and sincere part of the people and as of the chosen flowre of the Church For the Disciples doe only make mention of them which spake honorably of Christ and yet when the truth was proposed vnto thē no man tēded to that scope but al mē vanished away in their own delights VVherby we perceiue how weake the wit of man is which not onelye conceiueth nothing of it self that is right true but euen gathereth errours of true principles Adde this also that when Christe was the onelye signe of concorde and of peace whereby God woulde gather the whole world vnto him the greater parte doe heereby take the occasion of more dissention And euen amongest the Iewes the vnitie of Faith was no other where setteled then in Christe and yet they whiche seemed before to haue some agreement amongest themselues are nowe seuered into sundry opinions Also we see howe one errour engendereth an other for because this opinion was setled in the mindes of the common people that the soules went into diuers bodies heereof it came that they were the rather bent to this false imagination But thoughe at the comming of Christe the Iewes were in this maner deuided yet this varietie of opinions shoulde not haue hindered the godly but that they shoulde haue desired the right knowledge of him For if any manne vnder that pretence geuinge himselfe to sluggishnes hadde neglected to seeke Christ euen in our iudgement hee shoulde bee inexcuseable Muche lesse then shall hee escape the iudgement of GOD if any manne by reason of diuisions shall abhorre Christe or of the false opinions of menne shall take occasion of loathynge so that hee wyll not vouchsafe to applye him selfe vnto Christ. 15. But whome saye yee that I am Heere Christe seuereth his disciples from the reste of the people whereby it might the better appeare to be an absurde thing for vs to be drawne from the vnitye of fayth though others doe disagree For whosoeuer doe simplye addict themselues to Christe and doe not striue to adde anye thinge of their owne head to the Gospell the true lyghte shall neuer fayle them But heere is great dilygence required that whyle the whole worlde slydeth after theyr owne inuentions they shoulde take faste and sure holde of Christe Because that Sathan coulde not take awaye from the Iewes the perswasion they had out of the lawe and the Prophetes of Christe to come hee diuersly transfiguring him hee deuided him as it were into partes then hee thruste amongst them many false Christes that the true Redeemer should not bee esteemed Hee lefte not the same subtilties afterwarde eyther to roote Christe vtterlye out or to thruste an other person in his roume VVherefore amongst the confused and contrary speaches of the worlde let this voyce of Christe sound alwaies in our eares whereby he separateth vs from wandring and vnconstant men that we should not follow the multitude neither that our faith should wauer amongst the contrary floudes of opinions 16. Thou arte Christe A short confession but whiche containeth in it the whole summe of our saluation For vnder the title of Christ is comprehended the eternall kingdome and priesthood that he would reconcile God vnto vs and that sinnes being washed away by his owne sacrifice he would obtaine a perfect righteousnesse Then that he would preserue vs being receiued into his sayth and custodye and would adorne and enrich vs with all kinde of blessinges Marke onely hath Thou art Christ and Luke hath the Christe of God but in the same sense For in tymes paste they called the kings which were annoynted of God the Christes of God And Luke vsed this phrase before where he sayde that Simeon had answere giuen him from heauen that he should not dye before he shoulde see the Christ of the Lord. For surely it was a diuine redemption which God gaue by the hand of his Sonne Therefore it was necessary that he that should be the redeemer shoulde come as a noted person from heauen with the annoyntment of God Matthew expresseth it more plainlye that he is the Sonne of the liuing God For though it may bee that Peter did not as yet so expresly vnderstande howe Christe was beegotten of God yet he beleeued that hee was so excellent a person that he had his beginning from God not as other men but that the liuely and true godhead dwelt in his flesh VVhen the epithite liuing is giuen to God it is a note to make a difference betweene him and dead Idols which are nothing 17. Blessed art thou Simon VVhen as this is life eternall to know one God and whom he sent Iesus Christ it is not without cause that Christ pronounceth him blessed whoe confessed this from his heart But he spake not this perticularlye to Peter alone but his will was to shewe where the onely felicitie of the whole worlde is placed And that all men may aspyre to the same with greater desire first it must be holden that all mē are miserable cursed by nature vntil they find remedy by Christ. Thē must be added whosoeuer obtaineth christ wāteth nothing at al of a perblessednes seeing wee can desire nothing that is better then the eternall glory of God into the possession whereof Christ doth bring vs. Flesh and bloud Vnder the person of this one man Christ admonisheth all menne that faith must be asked of his father that the praise of the same must be attributed to his grace for the peculyar lightening of God is here opposed to flesh and bloud VVhereby we gather that mennes mindes are voyde of vnderstanding to perceiue the misteries of the heauenlye wisdome hidden in Christe nay all humane senses do in this behalfe fayle vntill God open our eies to see his glory in Christ. Therfore let no man trusting in his owne witte lift vppe himselfe in pride but humbly let vs suffer our selues to be taught inwardlye of the father of lightes that his onelye spirite may lighten our darknesse And nowe they whiche are endewed with faith acknowledging their own blindnes let thē learne to yeelde that to God which to him is due 18. But I say vnto thee Christe by these wordes declareth how muche Peters confession pleaseth him in that hee bestoweth so great a rewarde vppon it For though he had giuen to Simon his disciple the name of Peter had freely appointed him to be his Apostle yet these which were free giftes he ascribeth as it were in steede of a reward to faith which
folowe the course of woordes sette downe by him And first he doeth euidently declare wherefore Christe became nowe sharper then he was woont to be wheras he exclameth against the Iewes as people vnworthy to be any longer borne withall for their frowarde malice VVe know how gently he was wont to vse them yea though they dealt importunately with him The father heere sueth for his only sonne very great necessity vrgeth him modestly and humbly he sueth to Christe for his mercy VVhy then is he of a sodaine more earnest against them then he was accustomed and sayeth that they are not to be borne Because the reason of so greate seueritie is not sette downe by Mathewe and Luke some interpreaters were deceiued whiche thought that Christe rebuked heere either his disciples or the childes father But if we do well consider the whole course of the hystorie as it is sette downe by Marke it shall be easie to iudge that Christe was rather offended at the malice of the Scribes then so roughly to reproue the ignorant and the weake VVhen as in the absence of Christ the lunatike childe had bene brought foorth in the middest amongest them it seemed to be a very plausible occasion for the Scribes to quarrell and they willingly tooke it They are therefore earnest with the disciples that if they haue any power they shoulde shewe it in healing the childe It is likely that the disciples tried and coulde not bring their purposes to passe so the Scribes boast as conquerours they doe not onely scorne at the disciples but they quarrell against Christe as if that his power were decayed in their person But this was a moste abhominable vngodlines ioyned with like ingratitude maliciously to suppresse so many myracles whereby they had learned howe greate power Christe hadde for of sette purpose they endeuoured to quenche the light sette before their eyes VVherefore Christe exclaimeth against them not without cause that hee can beare no longer with them and calleth them a faithlesse and croked nation for they shoulde by so many former instructions haue at least prosited thus farre not to seeke occasion of quarelling MAR. 14. Hee sawe a great multitude No doubt but the disciples were accounted as iesting stockes as the ennemies to the truth are woont with their bragges to make muche euen of nothing The Scribes therefore by their troublesome dealing laide the disciples open to be scorned of many And yet it seemeth that some were not euill aâ—fected for assoone as they see Iesus they salute him yea his presence pulleth downe the insolencie of the Scribes in so much that being demaunded whereof they disputed they helde their peace 17. Maister I haue brought my sonne Mathew noteth another kinde of disease then Marke doeth for he sayeth that the man was lunatike Yet they doe both agree in these two poynts that he was dumme and at certaine times was driuen into rages But they are called lunatike whiche eyther at the wane of the Moone haue the falling sicknes or are troubled with a giddinesse Neither do I hold that which Chrysostome imagineth that this name was inuented by the subâ—letie of Sathan that hee might blotte with infamie the good creatures of God for certain experience teacheth that these diseases doe encrease and decrease according to the course of the Moone yet this letteth nor but that sathan may adde his forces to such naturall meanes Therefore I thinke that this man was not deafe and dumme by nature but that his tounge and eares were possessed by Sathan Furthermore when as the weakenesse of the braine synewes made him subiecte to the falling sicknesse there was a greater mischiefe added by Sathan himselfe Heereof it came to passe that he euery where sought his owne destruction then that he lay all to torne that he falleth downe as one without life and like vnto a deade man And heereby we learne how many meanes Sathan hath to hurt vs except he be driuen away by the hand of God As many infirmities as there are of the flesh of the soule which we think to be innumerable so many dartes do they yeelde to Sathan to annoy vs. Therefore we are more then blockishe if so miserable a condition of ours doe not prouoke vs to prayers And heerein doeth the incomparable goodnesse of God shewe it selfe that when we are besette with so diuers daungers yet hee preserueth vs vnder his defence especially if we consider with howe great a desire oure ennemie is enflamed to destroy vs. But this comfort shoulde also come into our minde that Christe came to bridle his madnesse and that wee doe therefore remaine safe amongest so many daungers because oure heauenly medicine is of more force then all our daungers The circumstance of the time maketh also to this purpose the father aunsweareth that his sonne hath bene thus miserably tormented euen from his youth If Sathan haue so great libertie giuen him vppon that tender age what shoulde not we feare whiche by our owne sinnes doe make oure selues meete for suche deadly blowes and which doe minister weapons to our enemie and vpon whom he coulde enter as into his owne right if his desire were not restrained and ouerthrowne by his wonderfull power MAT. 17. O generation faithlesse Though Christ seemeth to directe his speach to the father of the lunatike yet it is not to be douted but that he hath respect to the Scribes as I taught a little before For it is certaine that the simple weake were not rebuked but they which being enclosed in their owne malice doe stubbornly resist God Therefore Christ denieth them as woorthy to be borne withall any more by him and threatneth that he will shortly diuorce himselfe from them But nothing woorse can fall out then that he should forsake vs. And this is no small reproofe that they should so proudly refuse the grace of his visitation where is also to be noted that men are to be handled diuersly euery man according to his inclination for wheÌ„ as he allureth them that are apt to be taught with all gentlenesse he beareth wyth the weake and doeth also moderately stirre vppe the slowe hee spareth not these croked serpents whome he seeth not to be cured with any remedies MAR. 20. Assoone at the spirite 〈◊〉 him That the deuill rageth more vehemently vpon the man then he was woont it is no maruell for the nearer the grace of Christe sheweth it selfe and the more effectually it worketh the more outragiously sathan fareth for he is stirred vppe with the presence of Christ as with the sounde of a trumpet and he mooueth what tumults he can and stirreth as much as he is able It behooueth vs to meditate this before the time least that our faith be troubled as oft as at the appearance of the grace of Christe this our enemie ariseth against vs with more violence then he was wont Yea an other thing moreouer is here to be noted the true beginning of our healing
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
soeuer their vnaduised heat doth carie them and I would this had ben better heard heeretofore But I knowe not with what enchantments of Sathan their eares were stopt that against nature and as it were in despite of God they would lay vppon themselues that snare of perpetuall single life whome God hadde called to marriage after their miserable soules are so caught in the deadly snare of a vowe so that they would neuer out of that pitte Mathew 19. Marke 10. Luke 18. 13. Then were brought to him little children that he shoulde put his handes on them and praye and the disciples rebuked them 14. But Iesus sayde Suffer the little children and forbid them not to come to mee for of suche is the kingdome of heauen 15. And when hee had putte his hands on them he departed thence 13. Then they broughte little children to him that hee shoulde touche them and his disciples rebuked those that broughte them 14. But when Iesus sawe it he was displeased and sayde vnto them Suffer the little children to come to me and forbid them not for of suche is the kingdome of God 15. Verilye I saye vnto you who soeuer shall not receiue the kingdome of God as a little childe shall not enter therein 16. And he tooke them vppe in his armes and put his handes vppon them and blessed them 15. They brought vnto hī also babes that hee shoulde touche them And when his disciples saw it they rebuked thē 16. But Iesus led them vnto him and sayd suffer the babes to come vnto me forbid them not for of suche is the kingdome of God 17. Verily I say vnto you who soeuer receiueth not the kingdome of God as a babe he shall not enter therein This hystorie is very profitable because it teacheth that Christe doeth not onely receiue them which doe willingly come to him by the motion of a holy desire and faith but also them which by reason of their age feele not howe greatly they do neede his grace There is as yet no vnderstanding in these little children that they should desire to be blessed yet hee receiueth them louingly and kindly and with a solemne manner of blessing he consecrateth them to his father Their purpose also which brought the children to Christe shoulde be obserued for except they had a stedfast perswasion in their mindes that he had the power of the spirit in his hand to powre out vpon the people of God it had ben absurd to haue brought children to him VVherefore it is not to be doubted but that they desired that his grace might be bestowed vpon them Therfore for the amplifying of the matter Luke addeth this worde Also as if he should haue sayd after they had tried howe many wayes he holpe them that were growen in yeares they hoped also that children shuld not go away from him altogither void of al the gifts of the spirit if he shuld lay his hāds vpon thē Also the laying on of hands as we sayd otherwhere was an ancient and solemne maner of blessinge amongst the Iewes therefore it is no maruel if they desire Christ to pray for their childrē by vsing that solemne ceremonie Yet by the way when the greater blesseth the lesse Heb. 7. 7. they giue vnto him the honour of a great Prophet 13. The disciples rebuked him If a Diademe had beene set vppon his head they had willingly and with great reioycing accepted it because that as yet they knew not his proper office But now they account it a thing vnwoorthy his person to receiue children and their errour wanted not a coloure for what businesse hathe so great a Prophet and the sonne of God to do with children But here we learne that these iudges were not vpright which estemed of Christ after the vnderstanding of their owne flesh for thereof it commeth to passe that they woulde spoile him of hys proper gifts and againe wold attribute vnto him vnder pretēce of honor those things which belonged not vnto him From hence sprang a great heape of superstitions whiche brought a fained Christ into the worlde VVherefore lette vs learne not to thinke otherwise of him then he hath taught nor to put any other person vpō him thē was put by the father VVe see what befell in popery they thought that they yeelded great honour to Christ if they should bow themselues before a crust of bread a stinking abhomination before God Againe because they thought it not honorable enough for him to supply the place of an aduocate for vs they created for them an innumerable sort of patrons but by this meanes the honour of the mediatour was taken from him 14. Suffer little children He testifieth that he is willing to receiue children and then taking them in his armes he not onely embraceth them but also putting his handes vpon them he blesseth them VVhereby we gather that his fauour also reacheth euen vnto this age Neyther is it any meruaile For when as the whole stocke of Adam is shutte vp vnder the guiltines of death it is necessary that all frō the greatest to the leaste should perish but those which the one redeemer doth delyuer But to driue away that age from the grace of redemption should be too much crueltie therefore we doe not vnaduisedly hold out this buckler against the Anababtistes They deny Baptisme to infantes because they are not capable of that misterie which is there signed VVe doe except of the other side sith Baptisme is a pledge and figure of free forgiuenesse of sins and also of adoption vnto God it may not be denyed to infantes whō God adopteth and washeth with the bloud of his Sonne That they obiect that repentanace and newnesse of lyfe is there also figured is easily aunswered For they are renewed by the spirite of God for the measure of theyr age vntil by degrees in time conuenient that vertue whiche is hidden in them shall encrease and shew it selfe openly And that they contend that we cannot be otherwise recōciled to God and made heires of the adoption but by fayth we graunt this to be true of them that are growne in yeares but as concerning infantes this place proueth it to be false Certeinely this imposition of handes was not a iugling nor an ydle shewe neyther did Christ power forth his prayers into the ayre in vaine and he could not solemnly offer them vnto GOD but that he woulde graunt his prayers without exception And what should he requeste for them but that they might be receiued amongst the Sonnes of GOD whereof it followeth that they were regenerate by the spirite into the hope of saluation And to be short his embraceing them declared that Christ accounted them of his flocke If that they were partakers of the spirituall giftes which Baptisme figureth it were absurd that they shuld be depriued of the outward signe Truely it is sacrilegious boldnes to driue them farre from the sheepefolde of Christ whom hee nourisheth in his owne bosome
we are al voyde of the glory of God nothing shal be found in the law but cursing neither is there any other refuge for vs then to flie to the free gift of righteousnes Therfore Paul setteth down two sortes of righteousnes the one of the law the other of faith the first he placeth in works but the second in the meere grace of Christ. VVherby we gather that this answere of Christe was of righteousnes according to the law for it was mete that the yong man inquiring of the righteousnes of works shuld first be taught that no man is accouÌ„ted righteous but he that satisfieth y e law which is impossible y t he seing his own infirmity might flie to the refuge of faith Therefore I grauÌ„t sith god hath promised the reward of eternal life to the obseruers of his law this way were to be kept if the infirmity of our sleshe hindered vs not but the scripture teacheth that it is our fault so that it is necessary for vs to haue that by gift which we cannot obtain by merites If any man obiect that the righteousnes in the lawe is proposed to vs in vain wherto no man can at any time attain I answer it is not in vain be it is an instruction whereby we are lead vnto that righteousnes whiche is to be had by suite Therefore Paule where he saith that the Dooers of the lawe are iustified by the righteousnesse of the lawe excludeth all men Further this place abolysheth all those faigned deuices whiche the Papistes inueÌ„ted for the obtaining of saluation For they were not onely deceaued in that that they would binde God vnto them by theyr good works that he shuld saue them of dutie or of debt but while they prepare themselues to do good works the doctrine of the lawe not regarded they bend themselues to faigned deuotions as they call them not that they doe openly refuse the law of God but because they doe prefer the traditions of men farre before it But what saith Christ namely this worship only is approued of God which he prescribeth because that obedience is more acceptable to him then al their sacrifices Therfore who soeuer endeuoreth to frame his life to please Christe while the Papistes are occupied in their friuolous traditioÌ„s let him imploy al his endeuor in keeping the commandementes of the law 18. Thou shalt not kil It is meruaile when Christ would haue vs bound to the whole law why he onely toucheth the second table but he therfore doth it because that by the dueties of charity euery mans minde is best discerned what is in it Godlynes toward God is the chiefe but because that hypocrites doe often counterfeit the obseruation of the firste table they are best tryed by the second table Therefore we must knowe that Christe chose those commaundementes wherein appeareth a testimonie of true righteousnesse yet by that figure Synecdoche he noteth the whole by a parte There is no matter in that that he setteth the commaundement of honouring the parentes in the last place for hee regarded not to keepe the exact order Yet thys is worthy to be noted that hee putteth it in the second table least any man should bee deceaued by that errour of Iosephus who thought that it appertayned to the first table That which is after added in the end Thou shalt loue thy neyghbour is nothing diuerse from the former commaundements but is a general exposition of them al. 19. The young man sayd vnto him The law might haue bene dead to him when as he dreamed that he was so ryghteous for except he had flattered himselfe through hypocrisie this had beene a very good admonition towardes the learning of humilytie to see hys owne blottes and faultes in the glasse of the law But he being drunken with a foolysh boldenes carelesly boasted that hee had well discharged his duety euen from hys childhoode Paule confesseth that he was in the same case and that hee was perswaded that he so lyued so long as he knew not the force of the law but after that he felt the power of the law he was deadly wounded thereby Therefore Christes aunswere which followeth was directed to the affection of the man Yet Christ required nothing of him but the commaundementes of the law but because the simple rehearsall of them moued him nothing he discouereth in other words his secrete disease of couetousnes I graunt it is not commaunded in any place of the law that we should sell all but when as the end of the lawe is to drawe men to the denyall of themselues and expresly condemneth lust we see that Christ had no other purpose then to correct that false perswasion of the young man For if he had throughly known himselfe at the hearing of the law rehearsed he would haue confessed himselfe in daunger of Gods iudgment Now because the simple words of the law do not sufficiently coÌ„uince him of his guiltines he declareth the inward sense in other wordes For if Christ should now requyre any other thing besides the commaundements of the law he should be contrary to himselfe He taught euen now that perfect righteousnes was comprehended in the commaundementes of the law how therfore shuld it agree for him to reproue the law for default Further that protestation of Moses which I cited before hadde beene false Therfore Christes meaning was not that the yongman waÌ„â—ted one thing besides the obseruation of the law but one thing in the obseruation of the law For though the law doth in no place compell vs to sell all yet because it bringeth all our corrupt lustes to nothing because it teacheth vs to beare the crosse because it would haue vs to be ready to abyde hunger and penury the yong man is far from the ful obseruation of the same so loÌ„g as he is caried away with the loue of his riches And he saith one thing wanted because he had no neede to speak of whoredome and murther but he noteteth the speciall disease as if hee shoulde touch the byle with his finger And it is to be noted that hee dooth not only commaund him to sell but to giue to the poore for to reiect riches were of it self no vertue but a vaine ambition Crates the Theâ—an is coÌ„mended by the prophane hystoriographers because hee caste his money and what precious thing soeuer he had into the sea for that he thought he could not be safe except he destroyed his riches As though it hadde not beene better for him to haue bestowed that vppon others whiche he thought superfluous for himselfe Certeinelye when as charitye is the bond of perfection he that defraudeth himselfe and others of the vse of money deserueth no prayse Therefore Christ doth not simply coÌ„mend the felling but the lyberalitie in helping the poore Christe also vrgeth further the mortification of the flesh when hee saieth follow me For hee doth not onely commaund him to giue him his name but to putte hys shoulders
to the bearinge of the Crosse as Marke dooth expreslye expound it And it was meete that hee should bee thus launced because that when he was at home he was wont to lyue pleasantly vnder the shadow in ydlenes he had neuer conceiued or had tasted very little what it should meane to crucifie the old man and to tame the lusts of the flesh But the Monkes are too ridiculous while vnder pretence of this place they chalenge to themselues the state of perfection Fyrst it is easie to vnderstand that it is not commaunded to all men without difference to sell all For the husbandman which is accustomed to lyue of his labour and thereby to nourish his children should sinne if he shuld sel his small portion of land not being compelled thereto by necessity Therfore it is better to keepe that which God hath put into our handes so that we do modestly and thriftily maintaine our selues and our houshold and giue some part to the poore then wastefully to spoyle al. But what a goodly selling is this which the Monks do so much brag of Whē as a great number which cannot finde foode at home thruste thēselues into monasteries as into swines sties full stuffed All men do carefullye spare from themselues that these idle bellyes might be fatted with other mens bread A notable chaunge surely when they being commaunded to giue to the poore that which they rightlye possesse they are not content with theyr own but take away other mens MAR. 21. Iesus beheld him and loued him That which the Papistes doe hereof gather that good morall workes which are not wrought by the instinct of the spirit but go before regeneratiō do of right deserue is too childish a deuise For if they gather a desert of the loue of God we may say that frogs and flyes do deserue because God loueth all his creatures without exception Therefore it is needful to distinguish the degrees of loue In respect of this present place it shal be sufficiēt to know that God loueth none with a fatherly loue but his own sonnes whom he hath regenerate with the spirit of adoption and by this loue it cōmeth to passe that they shal be approued before his tribunall seate According to this sense to be beloued of God to be iustified before him are both one in signification But God is said sometime to loue them whom hee neither alloweth nor loueth for because the preseruation of mankind is acceptable vnto him which consisteth in iustice equity moderation wisdome faith and temperaunce hee is said to loue the polytike vertues not that they doe merit saluation or grace but beecause they tende to that ende which he alloweth In this sense according to diuers respects he loued hated Aristides Fabritius for in asmuch as he had adorned them with an outward righteousnes and that for the common good hee loued hys own work in them Yet beecause the heart was corrupt that outwarde shew of righteousnesse auailed them nothing to the obtaining of righteousnes For we know that the hearts are purged onely by faith that the spirit of vprightnes is giuen onely to the members of Christ. So the question is answered how it could be that Christ should loue a man that was proud an hypocrite whē nothing is more odious before God thē these two vices Neyther is it anye absurditie that God should loue that good seede which he put into some natures so that he yet reiecteth the persons and the works for their corruption MAT. 22. Hee went away sorowfull The departure sheweth at length how farre the young man was from that perfection whereto Christe called him For how commeth it to passe that hee withdraweth himselfe from Christes schoole but because it was a griefe to him to forsake hys riches But if we be not ready to beare pouertie it is euidente that luste doth yet reigne in vs. And this is that which I sayde before that Christe commaunded to sell all was not an addition to the lawe but a tryall of the sinne that lay hidde For as euery manne is more giuen to this or to that sinne so by the reprehending of the same hee is the more layde open Further this example teacheth vs that to continue constantly in Christes schoole it is conuenient to renounce the flesh This yong man departed from Christ who brought with him both a desire to learne and modesty because it was hard for him to leaue that vice wherewith he was acquainted The same shal befal to vs except the sweetnes of the grace of Christ do make al the intisements of the flesh vnsauory to vs. VVhether this temptation were but for a time so that the yong man afterward repented it is vnknowne yet by coniecture it is probable that hee was drawne away by his couetousnesse that he should not profit any thing Math. 19. Mark 10. Luke 18. 23 Then Iesus said vnto his disciples verely I saye vnto you that a riche manne shall hardlye enter into the kingdome of heauen 24. And againe I say vnto you it is easier for a Camell to goe thoroughe the eye of a needle then for a rich man to enter into the kingdome of God 25. And when his disciples heard it they were excedingly amased sayinge who then can be saued 26. And Iesus beheld thē and said vnto them with men this is vnpossible but with God all things are possible 23. And Iesus looked rounde about said vnto his disciples how hardlye doe they that haue ryches enter into the kingdome of God 24. And his disciples were astonied at his wordes But Iesus aunswered againe and said vnto them Children howe hard is it for them that truste in ryches to enter into the kingdome of God 25. It is easier for a Camel to goe through the eye of a needle then for a riche manne to enter into the kingdome of God 26. And they were much more astonied saying with themselues who then can be saued 27. But Iesus looked vppon them and sayde with men is it impossyble but not with God for with GOD all things are possible 24. And when Iesus sawe him sorowfull he sayd with what diffycultie shall they that haue riches enter into the kingdom of God 25. Surely it is easier for a Camell to goe through a needles eye then for a rich manne to enter into the kingdome of God 26. Then saide they that heard it and who then can be saued 27. And he sayde the things which are vnpossible with men are possible with God 23. A rich man shall hardly enter Christ doth not declare how noysome and deadly a plague couetousnes is but also how great hinderaunce riches doe bring Marke asswageth the sharpnesse of the saying while he applyeth it onely to them which put their trust in riches But I think that the former sentence is rather confirmed by these words then corrected as if he should saye that it shoulde not seeme merueilous to them that rich men haue
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
clamour rise vppe againste vs lette this comforte and satisfie vs that which is accounted euill vppon earth is pronounced good from heauen 11. You haue the poore alwayes with you Christ doth not simply defend the anoynting that we shuld follow the same but declareth that there was a cause wherfore it was acceptable to god It is coÌ„uenieÌ„t y t this shuld be wise obserued least that togither with the papists we should preposterously deuise sumptuous rites for the worshipping of God for wheÌ„ they heard that Christ would that Mary should anoynt him they imagined that he was delited with incense waxe candles magnificall ornaments and such like pomps For this cause they had al their glorious ceremonies they thought that they could not worship God aright if they should not laâ—â— out into great charges But christ doth plainly except here that the thing which pleased him to be done once shoulde not be accepted of him if it were done afterwards For when he sayth that the pore shuld be alwais in the world he distinguisheth betwene the daily worship which should be vsed amongst the faithfull that extraordinary which ceased at hys ascension into heauen VVould we bestow our mony wel vpon true sacrifices let vs bestow it vpoÌ„ the pore For Christ sayth that he shal not be alwaies with vs to be worshipped with outward pomps VVe know assuredly by experience of faith we fele that he is present with vs by spiritual power grace but he is not visibly conuersant amongst vs to receiue earthly honors at our haÌ„ds So they are outragious obstinat which doe thrust vpon him fantastical charges against his will and he refusing the same Also by that he saith the pore shal be alwaies we do hereby gather that it is not by fortune that many do want but by the determinate couÌ„sel of God they are left amongst vs for vs to exercise our charity vpoÌ„ them The sum of this place is this though the lord coÌ„mandeth that we all that we haue should be dedicated to him yet he requireth not any other worshippe to be bestowed vppon him but that which is spirituall which requireth no outward expeÌ„ces but rather wold that those things should be bestowed vppon the poore which of superstition hadde beene fondly bestowed vpon his worship 12. Shee did it to bury mee Christ by these wordes confirmeth that we said that the pretious oyntment was accepted not for the sauour of it but only in respect of the burial namely because that by this signe he wold declare that his graue shoulde yelde forth a pleasant sauour so as it shoulde breath life and saluation into all the worlde Therefore Iohn praiseth Mary because that she had reserued that oyntment for the day of his burial But after that the perfecte truth of this figure appeared Christ come out of the graue he did not only perfume one house but all the worlde with the comfortable quickening sauour of his death it were a childishe thing to reiterate that which had neither reason nor profit 13. VVhersoeuer this gospel shal be preached He foretelleth that this deede of Mary shoulde be honoured for the doctrine of the gospell shal be praised VVherby we gather that our workes are not valued after the opinion of men but by the testimony of the woorde of God And in this he sayeth that the memoriall of her shall be renowmed throughout the whole worlde he doeth by this comparison sharply reproue his disciples for by the consent of all people yea euen straungers and such as dwell in the farthest partes of the world this deede shall be praised which these present were so froward to condemne Christ doth also louingly reprooue his disciples because they thought not so honourably of his kingdome as was meete But by this sentence is the callinge of the Gentiles testified whereuppon oure saluation is established But howe the Gospell shoulde be preached throughout the worlde we haue shewed before Math. 24. Matth. 26. Mark 14. Luk. 22. 14. Then one of the twelue â—alled Iudes Iscariot went vnto the chife priestes 15. And saide what will ye giue me and I wil delyuer him vnto you and they appoynted vnto him thirty peeces of siluer 16. And from that time he sought oportunitie to betray him 17. Now on the firste day of the feast of vnleauened bread the Disciples came to Iesus saying vnto him where wilt thou that wee prepare for thee to eate the Passeouer 18. And he said goe into the Citie to such a manne and say to him the maister saieth my time is at hand I will keepe the Passeouer at thine house with my diciples 19. And the Disciples did as Iesus had giuen theÌ„ charge and made ready the Passeouer 20. So when the euen was come he sat down with the twelue 10. Then Iudas Iscariot one of the twelue went away vnto the high priestes to betray him vnto them 11. And when they heard it they were glad and promised that they would giue him money therefore hee sought how hee might conuenientlye betray him 12. Now the first day of vnleauened bread when they sacrificed the Passeouer his disciples saide vnto him where wilt thou that we go and prepare that thou maist eat the Passeouer 13. Then he sent forth two of his disciples and saide vnto them go ye into the citie there shal a man meete you bearinge a pitcher of water follow him 14. And whither soeuer hee goeth in say yee to the goodman of the house the master saith where is the lodginge where I shall eate the Passeouer with my disciples 15. And he wil shew you an vpper chamber which is larg trimmed and prepared there make it ready for vs. 16. So his disciples went forth and came into the citie and found as he had said vno theÌ„ made ready the Passeouer 17. And at euen hee came with the twelue 3. Then entred Sathan into Iudas who was called Iscariot and was of the number of the twelue 4. And he went his way communed with the â—ie priests and captaines how hee might betray him to therâ— 5. Si they were glad and agreed to giue him money 6. And he coÌ„sented sought oportunitie to betray him vnto them when the people were away 7. Then came the day of vnleuened bread when the Passeouer must be sacrificed 8. And hee sent Peter and Iohn saying go and prepare vs the Passeouer that we may eat it 9. And they saide to him where wilt thou that we prepare it 10. Then he said vnto them behold when ye be entred into the citie there shall a manne meete you bearing a pitcher of water followe him into the house that he entreth in 11. And say vnto the good man of the house the mayster saieth vnto thee where is the lodging where I shal eate my Passeouer with my disciples 12. Then he shall shew you a great hie chamber trimmed there make ready 13. So they went found as he had
their handes naked For it is probable that the youngman of whom mention is made being a fauourer of Christe hearing of a tumult in the night without his clothes only couered with lynen came forth either that he might discouer their conspiracies or at the least shew some duety of piety That certeinly which I touched euē now is to be seene that the wicked went forwarde with extreame violence when as they spared not the poore youngman who at that noise came halfe naked out of his bed Matth. 26. Marke 14. Luke 22. 57. And they tooke Iesus lead him to Caiaphas the highe priest where the Scribes and the Elders were assembled 58. And Peter followed him a farre off vnto the high priestes hall and went in and sate with the seruants to see the ende 56. Now the high priests and the elders and al the whol councell sought false witnesse against Iesus to put him to death 60. But they found none and thogh many false witnesses came yet founde they none but at the last came two false witnesses 61. And said this man saide I can destroy the temple of god and build it in three daies 53. So they lead Iesus awaye to the high priest to him came al the high priestes and the Elders and the Scribes 54. And Peter followed him a farre off euen into the hall of the high priest and sate with the seruants and warmed himself at the fire 55. And the hie priests and all the council sought for witnesse against Iesus to put him to death but found none 56. For many bare false witnesse against him but their witnesse agreed not together 57. Then there arose certein and bare false witnesse against him saiing 58. VVee heard him saye I wil destroy this temple made with handes and within three dayes I wil builde another made without handes 59. But their witnesse yet agreed not togeather 54. Then took they him and led him and broughte him to the highe priestes house and Peter followed a farre off Luke holdeth an other maner of course in setting downe this history then Mat. and Mar. doe But the diuersitie which is betweene them wee will endeuour to reconcile in place conuenient In the meane season it is good brieflye to touch those thinges which are worthy to be noted in Matthew and Markes wordes First that the offence of the crosse maye be taken away the profitte must bee considered which the humbling of Christ hath gotten for vs for so it shall come to passe that the goodnes of God which is incomparable and the efficacy of his grace shall abolish by his brightnes whatsoeuer deformity and reproachfulnes there shal be in it it was a vile thing according to the flesh that the son of God shuld be taken bound and kept captiue but when wee consider that wee by his bandes are set free from the tyranny of the deuil and from the guilnesse which held vs bound beefore God the offence is not onelye taken awaye whereat our faith mighte stumble but in steede thereof succeedeth the wonderfull great grace of GOD whoe esteemed so much of our deliueraunce that hee deliuered his only begotten sonne to the wicked to be bound This also is a notable pledge of the singuler loue of Christ towardes vs in that he spared not himselfe but willingly tooke the bandes vpon his owne flesh that hee might deliuer our soules from bandes which are much worse 57. They lead him to Caiaphas Though the greater iurisdiction as they call it was taken away from the Iewes yet there remained some remnauntes of that iudgment which the law gaue to the hie Priest Deu. 17 8. so some small correction was left when the mere empire was taken away For this cause Christ was carried to the hye Priest to be examined not that the last sentence of iudgement shoulde bee giuen against him at that iudgment seate but that he being condemned in their iudgemente the Priestes might then carry him before the gouernour Caiaphas the Priest was otherwise called Iosephus who as Iosephus the hystoriographer saieth in his 18. booke had the hie priesthood giuen him by Valerius Gratus the president of Iudea when Simon the sonne of Camithus was remoued from that honour But his surname is onely set downe by the Euangelistes because it may be the same was then more commonly knowne and more renoumed Matthew saieth that the Priests came togeather to Caiaphas house not that they were gathered together nowe before christ was brought thither at midnight but because the place was appointed that the message being heard they might with speede hasten thither very early in the morning though we saw euen now that some of the Priestes were abroad with the souldiers in the night at the taking of Christ. But other where we haue often seene that the Euangelistes are not so curious as to obserue the order of the time Certeinely in this present place they had no other purpose then to shewe that the sonne of God was oppressed by a wicked faction of a whole councel And here is a horrible and feareful sight set before our eies For there was not at that time in any other place either a temple of God or a lawful worship or a face of a Church then at Hierusalem the hie Prieste was figure of the onely mediatour between God and men they which were present with him in the council represented the whol Church of God yet they al cōspire together to extinguish the only hope of saluation But because that Dauid had prophesied of the same as it is set downe in the Psa. 118. 22. That the stone reiected by the builders yet neuerthelesse should become the head of the corner also it was spoken of before by Iesaiah ch◠8. 14 that the God of hostes shoulde be a stone of offence to al the people of Israel wherat they shuld stumble it was wel foreseene by the Lord least that such impiety of men should trouble the soules of the faythfull 59. They sought for false witnesse The Euangelistes these woordes doe note that the priests did mind nothing lesse then to inquire out the cause that the matter beeing well tried they might discerne what was righte For this was their determination before to destroy Christ now they do onely seeke the reason of destroying him But it cannot bee that there should be any place lefte for equity where as the cause was not knowne before And in that they gaue not ouer when they found not that which they hoped for their blind obstinacye is the better discerned Therefore in that blindnes of their rage the innocency of the sonne of God appeared yet euidently so that the deuils themselues might know that an innocent wente to death Further it is to be noted that they are called false witnesses not which do vtter a lie coined of nothing but they which doe quarrellingly peruert wordes well spoken and doe wreste them to make them to be a crime and such an example
preaching of the Gospel for Pilat whome GOD appointed to giue testimony to his sonne was a manne vnworthy but that which was to be done by the true ministers was shadowed out in Pilat To be short he may be accounted such a preacher of Christ as Caiaphas was a Prophet 38. Then they crucified This is added to the heape of extreame shame that Christ is hanged in the midst betweene two theeues for they gaue him the chiefe Place no otherwise then to the Prince of theeues If hee had beene crucified alone his cause might seeme to haue beene separate from other euill doers but now he is not onely thrust in amongst them but he is lifted vppe on high as if hee were the moste detestable of all VVherefore Marke to this purpose applyeth the prophesie of Iesaiah 53. 12. He is accounted with the wicked For in this the Prophet dooth especially make mention of Christ not that he should by a royal pomp deliuer his from death but because that he should beare the punishmēt due to their sinnes Therefore that he might deliuer vs from guiltinesse this manner of sacrifice was necessary that he might submit himself into our place And here is to be seene how horrible the weight of the wrath of God is against sinnes for the appeasing whereof it behooued Christ the eternall ryghteousnes to be thrown into the order of theeues Here is also set forth the incomparable loue of Christ who that he might gather vs to the company of the holy angels did abide to be accounted one of the euil doers Matt. 27. Mark 15. Luke 23. 39. And they that passed by reuiled him wagging their heades 40. And saying Thou that destroyst the temple and buildest it in three daies saue thy self if thou be the sonne of God come downe from the crosse 41. Likewise also the hie Priests mocking him with the Scribes Elders and Pharises said 4◠Hee saued others but he cannot 〈◊〉 himself if he be the king of Israel let him 〈◊〉 come downe from the crosse and wee will beeleeue him 43. He trusteth in God let him deliuer him now if hee wil haue him for he sayd I am the sonne of God 29. And they that went by rayled on him wagging their heads and saiinge Hey thou that destroyest the temple buildest i◠in three daies 30. Saue thy selfe and come downe from the crosse 31. Likewise also euen the hie priests mockinge saide among themselues with the Scribes He saued other men himselfe he cannot saue 32. Let Christe the king of Israel now come down from the crosse that we may see and beleeue They also that wer crucified with him reuiled him 35. And the people stood beheld and the rulers mocked him with thē saying he saued others let him saue himself if he be the Christ the chosen of God 36. The soldiours also mocked him and offred him vineger 37. And said if thou be the king of the Iewes saue thy selfe A litle after 39. And one of the euill dooers which were hanged rayled on him saying if thou be the Christe saue thy self and vs. 40. But the other answered and rebuked him saying fearest thou not God seeing thou art in the same condemnation 41. VVe are in deede here righteously for we receiue thinge worthy of that we haue done but this man hath done nothing amisse 42. And he said vnto Iesus Lorde remember me when thou commest into thy kingdome 43. Then Iesus said vnto him verely I saye vnto thee to daye thou shalt be with me in paradise 39. And they that passed by These circumstances doe containe great matter for heere is sette beefore our eyes the humblinge of the Sonne of God into the lowest degree whereby it may the better appeare how much our saluation cost him and withall considering that by right all those paines were due to vs which he bore we should be more more stirred vp to repentaunce For in this spectacle God dooth openlye reueale to vs how miserable our estate should haue beene if we hadde not had a redeemer But whatsoeuer thinges Christ bore vppon him must be applied to the comforting of vs. And certeinly this contention was harder then all the tormentes that all menne vexed him with checkes and tauntes as if he were reiected and forsaken of God And therefore Dauid Psal. 22. 7. 8. 9. bearing the person of Christe in all his troubles hee doth especially bewaile this And truely there is nothing that doth more sharply wound the mindes of the godlye then that the wicked for the weakning of their faith doe vpbraid them as lefte destitute of the helpe and grace of GOD. This is that sharpe persecution wherewith Paule Gal. 4. 29. saith that Isaac was vexed by Ismael not that he raged against him with sword force of armes but because that he deriding y e grace of GOD attempted to ouerthrow his faith Dauid also first and then Christ suffred these temptations least they should terrifie vs at this daye by their noueltie For the wicked shall neuer be wanting who will tryumph ouer our miseries And this is a common deuise of Sathan so oft as God doth not comfort vs according to our desire but hideth his help a litle to obiect that our hope is in vaine as if that his promise were of no effect 40. Thou that destroyest the Temple They doe charge Christes doctrine with vanity because that now when it is necessary he doth not shew in deede that power which he callenged to himselfe But if that a desire to speake euil had not depriued them both of wit and iudgement shortly after they might haue easily seene the trueth of that saying Christ hadde sayde destroy you this Temple and in three dayes I wil raise it vp Now they doe make a proud triumph at the beginninges of the ruine and they looke not or the end of the third day Such insolency do the wicked vse against all the children of God while vnder the pretence of the Crosse they doe endeuour to cut them off from the hope of the lyfe to come VVhere is say they that immortal glory which credulous menne do so foolishly boast of when as the most of them do lye without glory and despised others do liue poorely others do hardly draw their breath vnder continual troubles others are tossed with flyings and banishmēts others do pine away in prisons others are burnte and brought to ashes So the present corruption of the outward man doth blinde them that they doe imagine the hope of the renewing of the life to come to bee vaine and ridiculous But wee must waite for the time appointed of the promised building neither must wee beare it grieuously if we bee nowe crucified with Christe that we may be afterwardes partakers of his resurrection If thou bee the Sonne of God The vngodly doe require of Christe such a testimony of his power that by prouing himselfe to be the Sonne of God he should cease to be the sonne of
Angels that they shoulde acknowledge vs for their brethren But in the meane while here is set before vs an example of furious obstinacy in this wretched man seeing that he ceaseth not to vomit out blasphemyes with crueltie in the midst of his afflictions So desperate menne which cannot escape the torments doe vse bie frowardnes to seeke reuenge And thogh he vpbraideth Christ that he could neither saue himselfe nor others yet this obiection striketh at God himself As the wicked so oft as they obtaine not what they desire they would willingly pull God out of heauen It was meete that they being tamed with afflictions should become gentle but hereby it appeareth how the hardnes of the euill hearte was hardened which could be bowed by no punishments 40. But the other aunswered There is in this miserable man set before vs a rare example of the vnhoped for and incredible grace of God partly because that sodenly at his death he is chaunged into a new man and is drawne backe euen from the very helles to heauen Then because that he obtained in a moment forgiuenes of all his sinnes wherein he hadde beene drowned al his life and so hee is receiued into heauen before the Apostles and the first fruites of the new Church Firste therefore in the conuersion of this man there dooth clearely appeare a notable token of the grace of God For it came not of the proper instinct of the flesh that he cast off the great cruelty and proud contempt of God that he should presently repent but he is brought vnder by the hande of God as all the scripture teacheth that repentaunce is his woorke And this grace is so much the more excellent because that it befell beyond al mens hope For who would ouer haue thought that the theefe at his last breath shoulde not onely become a godly worshipper of God but a singuler maister of faith and piety to the whol world so that we also from his mouth may learne a rule of a true and lawfull confession And this he vttered as the first fruites of his repentaunce that with a sharpe reprehension he reproued the vngodly frowardnes of his own fellow then he addeth this as the second humbling himselfe with a free confession of his own sinnes and attributing to Christ the prayse due to his ryghteousnesse Afterwardes he testifieth a wonderful faith casting himselfe wholly and hys saluation into the defence of Christ whom yet he saw hanging vpoÌ„ the crosse and ready to dye Fearest thou not God Though interpreters doe wrest these wordes diuersly yet the simple meaning of them seemeth to mee to be thus what meaneth this that this condemnation compelleth thee not to feare God For the theefe doth thereof take occasion to exaggerate the hardnes of hys fellow because that he being brought to extreame necessitye dooth not so beginne to feare God But that al ambiguity may be taken away the readers are to be admonished that this arrogant and wicked raylet who thought to haue passed with his scoffing without punishment is called backe to the iudgement seat of God for though hee had beene all his life without feeling it behoued him then to tremble when he felt the hand of God armed against him and shortly after he was to yelde a reckening of all his offences Therefore it was a signe of a desperate and a deuillish obstinacie when God helde him tied vp to the last iudgement not then to come to a right minde for if there had beene any droppe of pietye in the heart of the man he shoulde at the least be enforced to gather himselfe to the feare of God Nowe we vnderstand the meaning of the woordes that they are desperate and without all feare of GOD which are not amended by punishments En to auto crimats I doe interpreat not for the same but to be in the present execution of condemnation as if the theefe had sayd Sith thou art now as it were in the midst of death it behooued thee now to be wakened that thou mightest acknowledge God thy iudge Further we do heereof gather a profitable doctrine that they doe wholely sette themselues against God who are not taught humility by corrections for shame doeth of necessity driue them to holde their peace who soeuer are endued with any feare of God 41. VVee are in deede heare righteously Because the reproofe gathered of the condemnation mighte seeme to light vppon Christe the theefe dotâ—h heere make a distinction betweene Christe and the cause of him and hys fellowe for the punishment whiche was common was as hee confesseth iustlye laide vppon him and his fellowe but not vppon CHRIST who was not putte to deathe for anye faulte of hys owne but for the crueltye of the ennemies But that muste bee remembered whiche I sayde euen nowe that the theefe made a notable shewe of repentaunce suche as God requireth of euery of vs in that he confesseth that he receiueth a rewarde woorthy of that which he hath done And this especially must be noted that the cruelty of the punishment was no hinderance but that hee submitted himselfe patiently to the fierce torments VVherefore if we doe truely repent for sinnes lette vs learne to confesse them willingly and without dissimulation when neede shal be and not to flee that ignominie which we haue deserued For this is the onely meanes whereby we may bury our sinnes before God and Aungels if we striue not to couer them before men with vaine colours Further where as amongest diuers cloakes whiche hypocrisie vseth thys is most common that euery man draweth others in with him that by their example he might excuse himselfe the theefe on the contrary side doeth no lesse carefully defend the innocencie of Christ then simply and freely condemne himselfe and his fellowe 41. Lorde remember me I doe not knowe whether there euer was from the beginning of the worlde an example of faith more rare and worthy to be remembred so muche the more is the grace of the holye Ghoste woorthy to be hadde in admiration which heerein shewed it selfe so euidently The theefe who not onely had neuer beene a scholer in Christes schoole but by thrusting himselfe into bloudy murthers hadde endeuoured to quenche all sense of righteousnesse doth of a sodaine pierce deeper then all the Apostles and the rest of the disciples in teachinge of whome the Lorde himselfe hadde bestowed so muche labour and not that onely but Christe being vppon the tree of execution he woorshippeth as a king hee celebrateth his kingdome in that horrible and more then deformed basenesse he calleth him who is about to die the author of life Truely if hee had beene instructed in the true faith had hearde many things before of the office of Christ and hadde also beene confirmed in the same by myracles yet that knowledge being couered with the cloude of a reproachfull death might vanishe away Nowe it was more then woonderfull that hee beinge rude and a yonglinge yea hys
minde altogither corrupted should presently at the first instructions vppon the curssed crosse apprehend saluation and the celestiall glory For wyth what markes or ensignes did he see Christ adorned that he might lift vppe his minde to that kingdome And certainly this was as if hee shoulde clime out of the deepest helles aboue the heauens But to the flesh thys was but as a fable and to be laughed at to attribute to a man cast away and condemned whome the world could not abide a kingdome farre more noble then all earthly Empires Heereby we do gather how quicke the eyes of his mind were wherwith he beheld life in death height in ruine glory in reproache victorye in destruction and a kingdome in slauerie If that the theefe extolled by his faith Christe nowe hanging vppon the crosse and as it were ouerwhelmed with curssinge into a heauenly throane woe be to our slouthfulnesse if we doe not reuerence him nowe sitting at the right hand of God if we doe not fasten the hope of life in his resurrection if we go not into heauen whether he is entred Nowe if on the other parte wee doe consider what state he was in when hee besought Christe of his mercy his faith shall growe to further admiration with a torne body now almost with out life he waiteth for the last blow of the slaughter men and yet he reposeth himselfe in the onely grace of Christ. First whence hath he this hope of forgiuenesse but because that in the death of Christe which seemeth detestable to all other he conceiueth the sacrifice of a good sauour to be effectuall to wash away the sinnes of the worlde And where he with courage regardeth not his torments nay as it were forgetting himselfe is caried to a hope and desire of a better life it doeth farre passe the vnderstandinge of man VVherefore let vs not be ashamed to learne both mortification of the flesh and patience and excellency of faith and constancy of hope and zeale of godlinesse of this maister whome the Lord sette ouer vs to humble the pride of the flesh For the readilier that any man followeth him the nearer he shall so come to Christ. 43. Verily I say to thee Though Christ had not yet triumphed opēly ouer death yet he sheweth the effect frute of the same when he was most abaced And by this meanes he declareth y t he was neuer thrust out of y e power of his kingdō For nothing doth more notably nor more royally beseeme a diuine king then to restore life to them whiche are deade Christ therefore though he being stricken with the hand of God appeared in shewe to be a man halfe desperate yet because he ceassed not to be the sauiour of the world he was alwaies endued with a heauenly power for the performance of his office And first heere is to be noted hys incredible readinesse that without delaye hee accepteth the theefe so louingly and promiseth him that he shall be a partaker of the blessed lyfe VVherefore it is not to be doubted but that he is to admit wythout exception into his kingdome all whiche doe come vnto him VVhereof it may be assuredly gathered that we shall be saued if hee be mindefull of vs. Further it cannot be that he shoulde forgette them who doe commende theyr saluation to him If the theefe had so easie a passage into heauen because that when all things were in greatest extremitye he rested vppon the grace of Christ much more shall Christ the conquerour of death at this day reache foorth his hande out of his throne to vs that he may gather vs into the fellowshippe of life For it were absurde since the time that hee nailed to the crosse the hand wryting whyche was against vs and hath putte death and Sathan to flight and in his resurrection hath triumphed ouer the prince of the worlde that there shoulde not be as easie and as ready a passage from death to life for vs as for the theefe Therefore who soeuer being ready to die shall wyth a true faith commit the custodie of his soule to Christ he shall not be driuen off any long time to languish in suspence but Christ will accept his desire wyth the same kindnesse that he vsed towardes the theefe Therefore awaye wyth that stincking deuice of the Sophisters of the retaining of the pain when the fault is remitted for we see that Christ doeth presently deliuer from punishment him whome he freeth from guiltinesse Neither is that any lette that the theefe neuerthelesse beareth euen to the vttermost the punishment whereto he was appoynted For we must heere imagine no recompence which was in steed of a satisfaction for the appeasinge of the iudgement of God as the Sophisters do dreame but the Lord by corporall punishments doeth simply teache his electe to detest and to hate sinne Therefore Christ doeth as it were set vpon his lappe the theefe brought by fatherly correction to deny himselfe and sendeth him not to the fire of Purgatorie It is further to be noted with what keyes the gate of the kingdome of heauen was opened to the theefe For Popish confession or satisfactions were not here accoūted of but Christ was entreated with repentance and faith to receiue him that came willingly to him And heereby that is againe the better confirmed whych I touched euen nowe if any man shoulde disdaine to walke in the steppes of the theefe and to followe as he went before he is woorthy of eternal destruction because that with his vngodly pride he driueth himselfe frō entring into heauen And truely as in the person of the theefe Christe hath giuen vnto vs all a common pledge or assurance of obtaininge forgiuenesse so againe he vouchsafed that wretch so great honour that all men casting off their owne glory we should not glory but in the mercy of God alone If that euery one of vs would truely and earnestly search himselfe the great heape of our sinnes woulde woorthily make vs ashamed of our selues and it woulde irke vs to take this poore man who of meere grace obtained saluation as our guide and standered bearer Further as the death of Christe brought foorth the frute of the same then presently so we doe heereof gather that the soules when they doe depart from the bodyes doe remaine and liue otherwise the promisse of Christe shoulde be but a iest whyche he also confirmed wyth an oathe Yet of the place of Paradise lette vs not curiously and subtilly dispute Lette it suffice vs that who soeuer are by faith grafted into the bodye of Christe are partakers of his life and so after death shall enioy a blessed and a ioyfull rest vntill the perfect glory of the heauenly life shall fully be reuealed at the comming of Christ. One thing yet remaineth that he promiseth the theefe not to take away his present miseries nor to diminish any thing of his corporall punishment VVhereby we are admonished that the grace of GOD must not
obserue this order diligently as to the Ephes. 2. 17. he sayeth that Christ comming he preached peace to them whiche were neare and then to straungers and them a farre of 48. Nowe ye are witnesses As yet he doeth not send them foorth to publish the Gospel but only declareth for what purpose he appoynted that they might prepare themselues for that time and partly by this consolation he mitigateth their sorrowe partly with this spurre hee correcteth their slouth VVhen as they being guiltie to themselues of their late falling away it was meete for them to haue sorrowfull hearts Christ here beyonde all hope bestoweth vppon them this incredible honour enioyning them to publishe the embassage of eternall saluation to the whole worlde By this meanes he doeth not onely restore them perfectly but with the greatnesse of this new grace he doeth throughly abolish the remembrance of the offence Yet withall as I sayde he pricketh them forwarde least they shoulde be as slacke and slouthfull to publish the faith whereof they were ordained preachers 49. Beholde I will send the promisse Least the Apostles should be afraied of their owne weakenesse hee comforteth them with the hope of newe grace which should come vppon them as if that he should saye Though you thinke youre selues vnmeete for so great a burden yet there is no cause why you shoulde be discouraged for I will supply from heauen that power which I knowe to be wanting in you Nowe that he might the better confirme them in this hope he maketh mention of the holye Ghost which was promised of the father For to the ende they myghte readily prepare themselues to the woorke God meeting with theyr distrust had encouraged them with his promisse Now Christ substituting himselfe in his fathers place taketh vppon him to perfourme that gifte wherein he doeth againe chalenge to himselfe a diuine power For this is a part of that glory whiche God by othe denied to giue to an other Isai 41. 8. to endew weake men with heauenly power Therefore if it belongeth to Christ it followeth that he is God who spake in the times past by the mouth of the Prophet But though God promised a speciall grace to the Apostles and Christ bestowed it yet this must be generally noted that no mortall man is of himselfe meete for the preaching of the Gospell but so farre foorth as God cloathing them with his spirite supplieth their nakednesse and want And certainly as Paule doeth not exclame of the Apostles alone 2. Cor. 2. 16. who shall be founde meete for these things but he declareth that there is no mortall man meete for so great a woorke so it is necessary that what soeuer ministers of the Gospell God stirreth vppe should be endued with the heauenly spirite and therefore it is promised to all the teachers of the Churche wythout exception in euery palce But tarry ye Least they shulde rashly run forth to teach before the time Christ coÌ„mandeth them to be quiet silent vntill y t he by his appoyntment sending them foorth shall vse their helpe in time conuenient And this was a profitable triall of their obedience that they hauing the vnderstanding of the Scripture and endewed with the grace of the spirite yet because the Lord forbadde them to speake they helde their peace as dumbe men for we do know how desirously they woulde shewe themselues abrode which thinke that they could doe this with praise and admiration And it may be that by this delay Christ would punishe their slouthfulnesse because they had not presently gone the same daye into Galile at his commaundement VVhat soeuer the matter were we are taught that nothing must be attempted but by the calling of the Lord. VVherefore thoughe they wanted not habilitie to teache publikely yet let them containe themselues as priuate men in silence vntil that he shal leade them foorth in his hande into the Theater Further in that they are commaunded to stay at Hierusalem it must be vnderstode after they should returne from out of Galile For as we shal a little after heare out of Mathew though he reuealed himselfe to be seene at Hierusalem yet he chaunged not that which he had first determined of Galile Therefore the meaning of the woordes is after he had giuen them their commaundements in the place appoynted yet his will was that they should as yet remaine silent for a time vntill that he should furnish them wyth a newe power Mathewe 28. Marke 16. Luke 16. Then the eleuen disciples went into Galile into a mountain wher Iesus had appoynted them 17. And when they sawe him they woorshipped him but some doubted 18. And Iesus came and spake vnto them saying All power is giuen vntâ— me in heauen and in earth 19. Goe therefore and teache all nations baptising them in the name of the Father the Sonne and the holy Ghost 20. Teachinge them to obserue all thinges what so euer I haue commaunded you and 〈◊〉 I am wyth you alwaye vntill the ende of the worlde Amen 15. And he sayd vnto them Gâ— yee into all the world preache the gospell to euery creature 16. He that shall beleeue and be baptised shal be saued but he that will not beleeue shal be damned 17. And these tâ—kens shall followe them that beleeue In my name they shall cast out deuils and shal speake wyth new tonges 18. And shall take away serpents and if they shall drinke any deadly thinge it shal not hurte them they shall lay their handes on the sicke and they shall recouer  16. Then the eleuen diciples Mathewe passing ouer those things which we haue reported out of the other three doeth onely teache where the eleuen disciples were sent on the Apostolicall office For their purpose was not as we haue often seene before to prosecute all the perticular partes of a hystorie because it seemed sufficient to the holy Ghost who directed their stile by gathering their testimonies togither to sette downe the summe suche as we doe see Therefore Mathewe doeth chuse that which especially appertained to vs namely that Christ when he appeared to the disciples also created them Apostles which shoulde carye the embassage of eternall life into all the coastes of the worlde But though there is no mention made of the Mount in any other place yet wee doe gather that this place of Galile was noted to Mary yet it is maruel that some hauing seene Christe twise already shoulde as yet doubt of hym If any manne like to referre this to the first manifestation there shall be no absurditie therein for the Euangelistes doe sometime vse to mixe diuers things togither But it must not seeme absurde if the remnants of feare shoulde driue some againe to a newe wauering for we knowe as oft as Christ appeared they were afrayd and amased vntil their mindes were setled by ofte seeing him VVherefore the sense in my iudgement is that some doubted at the first vntill Christe approched nearer and
goe vnto them they were greatly afraide as if they should defile themselues the doctrine Act. 10. 28. Baptising them Christe commaundeth that they shoulde be baptized which shoulde giue their name to the Gospell and should professe them selues to be disciples partlye that it mighte be a witnesse vnto them of eternal life before God partly that it might be an outward signe of faith before men For we knowe that by this signe God doeth witnesse vnto vs the grace of his adoption for he grafteth vs into the body of his sonne that he might account vs to be of his flocke and therefore our spirituall washing wherewith he reconcileth vs vnto himselfe and the new righteousnesse are there represented But as God confirmeth his grace vnto vs by this zeale so who soeuer doe offer themselues to baptisme they do in like maner binde their faith as it were by giuing of an obligation Also sith the Apostles haue these dueties expreslye committed to their charge togither with the preachinge of the Gospell it followeth that there are no other lawfull ministers of Baptisme but they which doe also minister doctrine Therefore where libertie hath beene graunted to priuate men and also to women to baptise because it is not agreeable to the institution of Christ it was nothing else but a meere prophanation Also where the first place is appoynted for doctrine there is a true differēce set down betwene this mysterie and the adoulterous rites of the Gentiles wherwith they do enter thēselues into their religions for vntill God by his word shal giue life to the earthly elemēt it is made no sacramēt for vs. As superstition hath a preposterous emulation at all the works of God so folish men do frame diuers sacraments according to their owne pleasure but because they want the woorde as the soule they are vaine and toyishe shadowes VVherefore let vs note that by the power of the doctrine it commeth to passe that the fignes doe put on a newe nature so as the outwarde washing of the flesh beginneth to be a spirituall pledge of regeneration by the doctrine of the Gospell goinge before and this is the right consecration in steade wherof popery hath brought in vppon vs magicall exorcismes And therefore it is sayde in Marke He that shall beleeue and be baptised by which woordes Christ doeth not onely exclude hypocrites from the hope of saluation who beinge without faith are onely puffed vp with the outward signe but hee ioyneth baptisme to the holy bande of doctrine that this should be nothing else then an addition to that But because Christe commaundeth them to reache before he commaundeth to baptise and willeth that onely beleeuers be receiued to baptisme baptisme seemeth not to be rightly ministred except that faith should goe before And vnder this pretence the Anabaptists haue stirred much against the baptisme of infants Yet it is not harde to be answeared if any manne shall consider the reason of the commaundement Christ commaundeth that the embassage of eternall saluation should be caryed to all the Gentiles hee confirmeth the same by adding the seale of baptisme And there is good cause why the beleuing of the woorde is sette before baptisme sith the Gentiles were altogither straungers from God and had no fellowship with the elect people For otherwise it should haue beene a lying signe which should offer forgiuenesse of sinnes and the gift of the spirite to vnbeleeuers who as yet were not the members of Christ. And we knowe that they are gathered by faith who were before dispearsed Nowe it is demanded vppon what condition God adopted them to be his sonnes which before were straungers It cannot certainly be denied when hee once accepted them into his fauour but that hee extendeth the same to their children and nephewes At the comming of Christ he shewed himselfe generally to be a father both to the Gentiles and to the Iewes Therefore it is necessary that the promisse which was in times past made to the Iewes shoulde also at this daye be of force amongest the Gentiles I will be thy God and the God of thy seede after thee Gen. 17. 7. So wee see them which by faith are entred into the Church of God to be accounted for the members of Christe and also to be called to the enheritance of saluation And yet baptisme is not by this meanes separated from faith or doctrine for though yong infants doe not as yet by reason of their age take holde of the grace of God by faith yet God accepting of theyr parents doeth also embrace them I doe therfore deny it to be rashly done to baptise infants whereto the Lord doth call them while he promiseth them to be their God In the name of the father This place doeth teache the full and euident knowledge of God the which beinge but darkely shadowed foorth vnder the lawe and the Prophets at the lengthe sprange foorth vnder the kingdome of Christe The olde fathers neuer durst call God their Father if they hadde not taken this hope from Christe theyr head neither were they altogither ignorant of the eternall wisdome of God which was the fountaine of light and life It was also one of their confessed principles that God shewed forth his power in the holy ghost But at the arising of the gospell God was much more manifestly shewed vnder the three persons for the father then reuealed himselfe plainly in the sonne his liuely and expresse image and Christ himselfe lightening the world by the cleare brightnesse of his spirite made both him himselfe to be knowen But it is not without cause that heere is expresse mention made of the Father of the Sonne and of the spirite for the force of baptisme cannot be apprehended otherwise then by beginning at the free mercy of the Father who reconcileth vs vnto himselfe by hys only begotten Sonne then shall Christ himselfe appeare before vs wyth the sacrifice of his death and at the length the holy ghost shal also come by whome he washeth and regenerateth vs and at the length he maketh vs partakers of all their good giftes So we do see that we do not rightly know God except that our faith do distinctly conceiue three persons in one essence and that the efficacie and frute of baptisme doth come from thence that God the Father adopteth vs in his Sonne and by the Spirit we being purged from the silthinesse of our fleshe he refourmeth vs to righteousnesse MAR. 16. He that shall beleeue This promisse was added that it might allure all mankind to faith as againe for the terrifying of the vnbeleeuers there followeth a denounced sentence of grieuous destruction But it is no maruel that saluation is promised to the faithful for by beleuing in the only begotten sonne of God they are not only accoūted amongst the sonnes of God but being endued with the righteousnes of his grace and with the spirit of regeneration they do possesse the summe of eternal life Baptisme is ioyned
with the faith of the Gospell that we might know that therein is engraued the marke of our saluation for if it auailed not to testifie the grace of God Christ had vnproperly sayd that they should be saued which should beleeue and be baptised Though it must also be noted that it is not so necessarily required to saluation that all they should of necessity pearish which should not obtaine the same For it is not ioyned here to faith as halfe the cause of saluation but as a testimony I do graunt that this necessity is laid vpon men that they should not neglect the signe of the grace of God but though God for their infirmitye vseth such helps I deny his grace to be tied vnto them In this maner we may say that it is not simply necessary but onely in respecte of our obedience In the second part where Christ condemneth them which doe not beleeue he meaneth the rebellious who while they do refuse saluation offered doe draw vpon themselues a more grieuous punishment and they are not now onely ensnared in the common destruction of mankinde but they do sustaine the fault of their owne ingratitude 17. These tokens shall follow them which beleue As the Lord had by myracles confirmed the faith of his Gospell so long as hee was conuersant in the world so nowe he causeth the same to flourish in the time to come least the disciples shuld thinke y t the same were tied to his corporall presence For it was to great purpose that the diuine power of Christ shuld flourish amongst the faithfull that it might manifestly appeare that he was risen from the dead wherby his doctrine might remain continue and his name should be immortall Further where he furnisheth the faithfull with this gift it must not be drawn to all For we know that the giftes were diuersly disposed that the power of myracles shoulde be but in the hands of some But because that which was giuen to a few was common to the whole church and the signes which one wrought auailed for the coÌ„firmation of all Christ doth rightly name the beleuers generally The meaning therfore is that the faithful shuld be ministers of the same power he had ben wonderful before in Christ that in his absence the seale of the gospel might be y e more sure as in Iohn 14. 12. he promiseth that they shal doe the same greater things And for the setting forth of the glory deity of Christ it was sufficient that some few of the beleeuers were furnished with this power And though Christ doeth not expresse whether he wold that this gift shuld be but for a time or remaine for euer in his church Yet it is more probable that these myracles were promised but for a time for the setting forth of the gospel which was newe as yet obscure And it may be that for the fault of vnthankfulnes the world was depriued of this honor yet I do think that this was the properend of myracles that the doctrine of the gospel should at the beginning waÌ„t no approbation And we do certainly see that the vse of them ceased not long after or at the least the examples of them were so rare that it may be gathered that they were not like common to all ages Yet either the preposterous couetousnes or ambition of them which followed after so wrought least they shuld be without myracles altogither that they fained vain myracles for themselues And by this meanes there was a gate opened to sathans falsehodes that not only false sleights shuld succeede in the place of truthe but that vnder pretence of signes the simple might be led away from the right faith And certainly it was meete that curious men who not content with a lawful allowance but seking after newe myracles should be deluded by such deceits This is the reason why Christ otherwhere foretold that the kingdom of antichrist should be ful of lying signs Mat. 24. 24. that Paul testifieth the same 2. The. 2. 9. VVherefore that myracles may rightly confirme our faith let our mindes containe themselues in that sobriety wherof I spake whereof it also followeth that it is a foolish quarrell of theirs which do obiect that our doctrine wanteth myracles As if that it were not the same whych Christ hath most sufficiently sealed heeretofore But in this argument I am the shorter because that I haue entreated of it already more fully in sundry places MAT. 20. Teaâ—â—iâ—g them to obserue By these wordes as I said before Christ sending foorth his disciples doth declare that he doth not wholely resigne vnto them those things which appertained to him as if that he wold leaue off to be the master of his church For he dismisseth the apostles with this exception that they shoulde not thrust foorth their owne deuises but that they shoulde purely and faithfully dispence from hand as they say to hand that which he commanded And I wish that the Pope would submit the power which he chalengeth to himself to this rule For we shuld easily suffer him to be Peter or Pauls successor so that he would not raigne tyrannically ouer soules But sith he reiecting the gouernment of Christ defileth the church with his owne filthy trifles it doeth heereby appeare sufficiently howe farre he falleth from the Apostolicall function In summe let vs learne that by these woordes they are made doctours of the Church not which doe vtter what soeuer they shal thinke good but which shall also themselues depend vpon the mouth of this one maister that they may procure disciples to him and not vnto themselues Beholde I am with you Because Christ did lay a charge vpon the Apostles which they could not discharge vsing onely the power of man he doth comfort them with the hope of his helpe from heauen For before that he promiseth to be present with them he sayeth first that he is kinge of heauen and of earth who with his hand power gouerneth all things Therefore this pronowne I must be red as a word of great force as if he had sayd if the Apostles would throughly doe their duety they must not looke what they can doe themselues but they must depende vppon his inuincible power vnder whose directions they do goe to warre But the maner of his presence which the Lorde promiseth to his must spiritually be vnderstoode for it is not needefull that he shoulde descende from heauen to helpe vs sith by the grace of his spirite as with a hande stretched out from heauen he may helpe vs. For he which in respecte of his body is a great way distant from vs doeth not onely spreade the efficacie of his spirite throughe the whole worlde but doeth also verely dwell in vs. Furthermore it is to be noted that this was not spoken to the Apostles only for the Lorde promiseth his helpe not to that age only but vnto the ende of the worlde Therefore it is as muche as if hee
the Euangelist addeth immediatly after that they are made the sonnes of God not by the proper will of the flesh but when as they are borne of God And if faith doe regenerate vs that we may bee the sonnes of God and God doe inspire the same faith from heauen it is most manifest that Christe doth not only offer vs the grace of adoption potentially but euen actually as they say And truly the Grecians doe sometimes take exousia for axioma because the sense doth best agree with this place And the circumlocution which the Euangelist vseth is of greater force to set foorth the excellencie of grace then if hee had saide in one worde that all those that beleeue in Christe are made by him the sonnes of God For hee speaketh in this place of the vnclean and prophane who being condēned of perpetuall ignominy did lye in the shadowe of death Therefore Christ shewed a wonderfull token of his grace that he vouchsafed to extoll suche vnto this honour that they shoulde begin sodainely to be the sonnes of God And the Euangeliste extolleth the greatnesse of this benefite woorthily as doth Paule also Ephesians 2. 4. But and if the common signification of the word do please any man better yet notwithstanding the Euangelist doth not make power a certaine middle facultie which may take away the full and perfect effecte but hee meaneth rather that Christe gaue vnto the vncleane and vncircumcised that which seemed to bee vnpossible For there was an vncredible alteration of thinges wrought at that time when Christe raysed vp to God children of stones Therefore power is that sufficiencie whereof Paule maketh mention Col. 1. 12. where hee giueth thankes to God who hath made vs fit to be partakers of the lot of the saintes VVho beleeue in his name Hee noteth briefly the maner howe to receiue Christe namely when wee beleeue in him Therefore beeing ingrafted into Christe by faith wee obteine the right of adoption that wee may bee the sonnes of God And truely seeing hee is the onlie sonne of God this honour doth in no case appertaine vnto vs saue only so farre foorth as wee are his members Againe that vaine surmise concerning power is refuted out of this place The Euangelist sayth that this power is giuen to those who doe nowe alreadie beleeue and it is certaine that they are now the children of God in deede Therefore they doe derogate too much from faith who say that a man doth obtain this thing only by beleeuing to be made the childe of God if hee will because they put a suspenced power insteede of the present effect There appeareth a grosser contrarietie in that which followeth immediatelie The Euangelist saith nowe that they are borne of GOD who beleeue Therefore there is not onely an habilitie to choose offered seeing that they doe nowe obtaine that selfe same thing about which they are occupyed And although the Hebretians doe oftentimes take name for power yet there is heere a relation vnto the doctrine of the Gospel For we doe then rightly beleeue in Christe when he is preached vnto vs I speake of the ordinarie meanes whereby the Lorde bringeth vs vnto faith And this must be diligently noted because many men do foolishly forge to themselues a confused faith without any vnderstanding of doctrine Like as amongest the Papistes there is nothing more common then this woorde beleeue whereas notwithstanding there is no knowledge of Christe by the hearing of the Gospel Therfore Christ offereth himselfe vnto vs by the Gospell but we receiue him by faith 13 VVho are not borne of blood Willingly doe I embrace the opinion of those who thinke that the Euangelist toucheth heere by the way the wicked boldnesse and confidence of the Iewes They had alwayes in their mouth the worthinesse of their stocke as if they who discende of an holy progenie were naturally holy And they might worthily haue bragged of the stock of Abrahā if so be it they had bin the lawfull sons of Abraham and not degenerate children but the boasting of faith arrogateth nothing at all to the carnall begetting but it acknowledgeth that it hath receiued all that goodnesse whiche it hath of the grace of God alone Therefore Iohn saith that the Gentiles who beleeue in Christ who were before vncleane are borne the sonnes of God not of the wombe but they are fashioned againe by God that they may begin to bee He seemeth to haue put blooddes in the plurall number to the ende hee might the better expresse the long succession of the stocke For this was a part of the Iewish boasting that they were able directly to proue that they came from the patriarkes by a continuall course The will of the fleshe and of man Doe signifie all one thing in my iudgement For I see no cause why fleshe shoulde be taken for the woman as manie doe thinke with Augustine But rather in this that the Euangeliste repeateth one thing in diuers wordes hee beateth in the same the better and imprinteth it more deepely in mens myndes And although he doe properly respect the Iewes who dyd bragge of the fleshe yet may there a generall doctrine be gathered out of this place that this is not proper to our nature neither doth it proceede from vs that wee are accounted the children of God but because the Lorde of his owne wyll that is of his free loue begate vs. Heereupon it followeth first that faith proceedeth not from vs but that it is a fruite of spirituall regeneration For the Euangelist saith that no man can beleeue vnlesse hee be begotten of God therefore faith is an heauenly gift Secondly that faith is not a colde and bare knowledge sithence none can beleeue but hee that is fashioned againe by the spirite of God Notwithstanding it seemeth that the Euangelist dealeth disorderly in putting regeneration before faith seeing that it is rather an effect of faith and therefore to bee set after hym I answeare that both of them doe very well agree because we doe both conceiue the incorruptible seed by faith wherby we are borne againe into a newe and diuine life and yet notwithstanding faith is a worke of the holy ghost who dwelleth in the sonnes of God alone Therefore in diuers respectes faith is a part of our regeneration and an entrance into the kingdome of God that it may number vs amongest his children For whereas the spirite doth illuminate our mindes that doth now appertaine vnto the renuing of vs. By this meanes faith doth flowe from regeneration as from a fountaine But because we receiue Christ by the same faith who doth sanctifie vs by his holy spirite therefore it is saide to be the beginning of our adoption Although there may another more plaine redie distinction be brought For when the Lorde inspireth faith hee begetteth vs againe secretely by a secrete meanes which we knowe not And beeing indued with faith we lay holde vpon with a liuely feeling of the
conscience not only the grace of adoption but also the newnesse of life and other giftes of the holy Ghoste For seeing that faith doeth receiue Christe as it is saide it bringeth vs after a sort into the possession of all his good giftes So that according to our sense we begin not to be the children of God vntyl such time as we haue faith And if sobeit the inheritaunce of eternall life be the fruite of adoption wee see howe the Euangelist ascribeth all our saluation to the grace of Christe alone And surely howe narrowly soeuer men doe sift themselues they shall finde nothing meete for the children of God but that which Christe hath bestowed vpon them 14 And the woorde was made fleshe and dwelt amongest vs and wee sawe the glory of it as the glory of the only begotten of the father ful of grace and of truth 14 And the worde was made flesh Nowe he teacheth after what sort Christe came whereof he made mention namely that hauing put on our flesh he shewed himselfe openly to the worlde And although the Euangelist doth briefly touch this vnspeakeable secrete and mysterie that the sonne of God did put on mans nature yet is this breuitie merueilous plaine Certaine foolishe fellowes doe heere delude and toye with friuolous shiftes that it is saide that the woorde was made fleshe because God did sende his sonne into the worlde being made man as hee had conceiued in his minde As if that worde were a shadowish vaine conception of the minde But wee haue shewed that the true person in the Essence of God is expressed in this worde Moreouer the worde fleshe is of greater force to expresse his minde then if hee had saide that he was made man His meaning was to shew vnto howe vile and base an estate the sonne of God came downe from the highnesse of his heauenly glory and all for our sake VVhen as the Scripture speaketh of man contemptuously hee calleth him fleshe Therefore albeit there is so great difference betweene the spirituall glory of the woorde of God and the rotten dregges of our fleshe yet notwithstanding the sonne of God did abase hymselfe so muche that hee tooke vpon him this flesh which is subiect to so great miserie But flesh is not takeÌ„ in this place for the corrupt nature as Paule doth oftentimes take it but for the mortal man although it doth by contempt signifie his frayle brittle nature Psalme 78. 39. Hee remembred them because they are fleshe Isay. 40. 6. All fleshe is grasse and in suche like places Yet must we note herewithall that this is a kinde of speeche wherein is Synechdoche because the inferiour parte comprehendeth the whole man Therefore did Apolinaris dote who feigned that Christe did take vpon him the body of man only without the soule for wee may gather out of infinite testimonies that hee was no lesse indued with the soule then with the body And when the scripture calleth men fleshe it doth not therefore depriue them of soules Therefore the sentence is plaine that the word which was begotten of God before the beginning of the worlde and whiche did alwayes abide with the father was made man In this poynt of faith wee must chiefly holde two thinges that the two natures in Christ dyd so growe togeather into one person that one and the same Christe is very God and man And the other that the vnitie of the person doth no whit let but that the natures may remaine distinct so that the diuinitie doth retaine whatsoeuer is proper to it and that the humanitie hath also seuerally whatsoeuer belongeth to it Therefore whensoeuer Satan did goe about by heretikes to ouerthrowe sounde doctrine with diuers dotings hee alwayes brought in the one of these errors eyther that Christ was the sonne of God and of man so confusedly that neyther his diuinitie remained in hym neyther was he coÌ„passed about with the true nature of maÌ„ or els that he was so clothed with the fleshe that hee was as it were double and had two natures Thus dyd Nestorius in times past plainely confesse both natures but hee made one Christe God and another man On the contrarie when Eutiches did acknowledge one Christ to be the sonne of God and of man he left hym neither of the two natures but feigned that they were both mixed together And Seruetus at this day feigneth with the Anabaptists such a Christe as is confusedly coÌ„pounded of a double nature as a diuine man In woorde hee affirmeth that hee is God but if you receiue his vaine glosses the diuinitie was turned for a time into the humaine nature and nowe againe is the humane nature swallowed vp of the diuinitie The wordes of the Euangeliste serue fitly for the refuting of both these sacriligies VVhen hee saith that the worde was made fleshe the vnitie of the person is plainely gathered hence for it is not meete that there shoulde bee another man now beside him who was alwayes very God seeing that it is said that that God was made man Againe seeing that this woorde woorde is attributed distinctly vnto Christe as hee is man it followeth that Christe ceased not to bee that which he was before wheÌ„ he was made man and that there was nothing altered in that eternall essence of God which put vpon it fleshe Finally the sonne of God began to bee man in suche sorte that notwithstandynge hee is as yet that eternall woorde whiche hath no beginnyng of time And dwelt They that expounde that the fleshe was vnto Christe as an house they doe not vnderstande the meaning of the Euangelist For doubtlesse he doth not here assigne vnto Christe a perpetuall abiding amongst vs but he saith that he was conuersant amongest vs for a season For the word escenâ—sen which hee vseth is fet from tabernacles Therfore it doth signifie nothing els saue this y t Christ did execute that functioÌ„ vpon earth which was inioyned him or that he did not appeare one moment onely but that he did abide amongst men vntil such time as he did finish the course of his office But heere may a question be moued whether he doth speake of men in generall or of himselfe alone and the other Disciples who sawe that with theyr eies whiche hee saith I doe rather allowe this latter for hee addeth by and hy And wee sawe his glory For although the glory of Christe might haue beene seene of all men yet was it vnknowen to the greatest parte because of their blindnesse only a fewe saw this manifestation of his glory whose eyes the holy spirite did open The summe is that Christ was so knowen as he was man that he shewed in himselfe some farre greater and more excellent thing VVhereupon it followeth that the maiestie of God was not extenuated although it were compassed about with the flesh it laide hid indeede vnder the humilitie of the fleshe yet so that it sent foorth the brightnesse thereof As is not in this
place a note of improprietie but it doth rather betoken a true and sounde approbation As when Paule saith walke as the children of light hee will haue vs to testifie by our workes in deede this selfesame thing that wee are the children of light Therefore the Euangelist meaneth that the glory appeared in Christe whiche was meete for the sonne of God and was a certaine and sure testimony of his diuinitie Hee calleth him the only begotten because he is his onlye sonne by nature as if he did place him aboue men and angels and dyd attribute that vnto him which doth not agree with any creature Full of grace This is a confirmation of the next sentence The maiestie of Christe did appeare in other things but the Euangelist did choose this token aboue all other that he may the rather exercise vs in actiue then in the speculatiue knowledge of him whiche thing wee must diligently obserue Truely when Christe went vpon the waters drie foote when he did driue away Diuels did declare his power by other myracles it might haue been knowne that he was the only begotten sonne of God but the Euangelist bringeth foorth a parte of approbation wherby faith reapeth sweete fruite namely because Christ did testifie that he was in deed the fountaine of grace and truth which can neuer be drawen drie It is also saide that Stephen was full of grace but in another sense For the fulnesse of grace in Christe is that fountaine out of which wee must all draw so as we shall hereafter declare more at large This may be expounded by hypallage for the true grace or expositiuely thus that he was ful of grace which is truth or perfection But because he wil repeate the same maner of speeche againe I thinke that the sense is all one in both places He will afterwarde set this grace and truth against the law therfore I interprete it simplie that Christe was knowen to his Apostles to be the sonne of God by this because hee had the fulnesse of all thinges which doe appertaine vnto the spirituall kingdome of God in himselfe Finally because he shewed himselfe in all thinges to bee a redeemer and the Messias indeede which is the most excellent token mark wherby he ought to haue beene knowen from other men 15 Iohn doth testifie of himselfe and cryed saying This is hee of whome I saide he whiche commyng after mee was set before mee because hee was more excellent thâ—n 〈◊〉 16 And wee haue all receiued of his fulnesse and grace for grace 17 Because the Lawe was giuen by Moses grace and truthe were maâ—e by Iesus Christe 18 No man hath seene God at any time the only begotten sonne who is in the bâ—some of the father he hath shewed him 15 Iohn doth testifie Nowe hee declareth what maner of preaching that of Iohns was By the verb of the presentense he denoteth the continuall act And truely this doctrine ought alwayes to bee of force as if the voyce of Iohn did sounde continually in the eares of men So he putteth in afterwarde the worde cryed that hee may signifie that the doctrine of Iohn was not obscure either harde to bee vnderstoode and that he whispered not the same in the eares of a fewe but that he preached Christe openly with a loude voyce The first sentence tendeth to this ende that he was sent for Christes cause and that therefore it was an absurde thing that hee shoulde florish and that Christe shoulde lye vnderfoote This is hee saith he of whom I saide By which words he meaneth that this was his whole intent from the beginning to make Christ knowen and that this was the ende of his sermons like as hee coulde no otherwise execute the office of his embassage theÌ„ by calling his disciples vnto Christe Hee that commeth after mee Although he were a fewe monethes elder then Christ yet he speaketh not in this place of his age but because he had exercised the office of a Prophete some space before Christe came abroade therefore he maketh himselfe former then Christ in time Therefore Christe succeeded Iohn in respect of the publik manifestation That which followeth is thus word for worde hee was made before mee because he was my first But the sense is this that Christ was preferred before Iohn because he was more excellent Therefore he gyueth place to Christe and as the Prouerb goeth he giueth him the light to beare But because he came after him in time hee sheweth that this is no let why he may not be preferred for the desert of his dignitie So it becommeth all men who excell either in the giftes of GOD or degree of honour to remaine in their degree that they may be inferiour to Christe 16 And of his fulnesse Nowe he beginneth to preache of the office of Christe that hee conteineth in himselfe the aboundance of all good thinges so that wee must not fet any part of saluation from any other With God truly is the well of life of righteousnesse of vertue of wisdome but this Well is hydden from vs and wee cannot attaine thereunto But plentie of all these things was laide open to vs in Christ that wee may fet them thence For he is readie to flowe vnto vs of his owne accorde if we make way for him by faith To be briefe he saith plainely that there is no good thing to be sought without Christe although this sentence consisteth vpon moe members For it sheweth first that all of vs are poore and altogether voide of spirituall good thinges For Christ aboundeth to this ende that hee may helpe our want that he may diminish our pouertie that hee may fill the poore and hungry Secondly hee telleth vs that so soone as we are departed from Christ wee doe in vaine seeke euen one droppe of goodnesse because God woulde haue all goodnesse whatsoeuer to remaine in him alone Therefore we shall finde the angels and men to bee drie heauen to be vaine the earth to bee barren and finally all thinges to be nothing worth if wee will be made partakers of the giftes of God by any other meanes then by Christe Thirdly he telleth vs that we neede not to bee afraide of the want of any thing if so be it weâ— drawe out of the fulnesse of Christe which is so perfect in all pointes that we shall perceiue that he is a Well which can neuer be drawen drie And Iohn maketh himselfe one of the rest not for modesties sake but that it may more plainely appeare that there is none at all excepted Yet it is to be doubted whether hee speake generally of all mankinde or he vnderstand those onely who were made partakers of all his good thinges after that Christe was reuealed in the fleshe Certaine it is that all the godly men who liued vnder the lawe did drawe out of the same fulnesse but because Iohn addeth by and by a difference of time it is more like to be true that hee
hand Furthermore wee must note whether he leadeth men principally namely that they may finde remission of sinnes in him And like as Christ did of set purpose offer himself vnto the disciples that they might come vnto him so doth he nowe gentlie encourage and exhort them Neither doth he stay till they speake first but hee asketh VVhat seeke yee This so faire gentle a bidding which was once made vnto two doth now appertaine vnto all VVherefore wee neede not to feare that Christ will withdraw himselfe from vs or will deny vnto vs an easie accesse if so be it he see vs desirous to come vnto him to make towards him but that he will rather stretch foorth his hande to helpe vs. And how shall he not meet those that come vnto him who seeketh the wandering and those that goe astray that hee may bring them into the way 38 Rhabbi This name was common to those that were potentates and endued with any honor but in this place the Euangelist noteth an other vse of his time namely that by this name they did salute doctors interpreters of the word of God Although therfore they do not yet acknowledge Christ to be the only master of the church yet being moued with the title that Iohn giueth him they account him in steede of a Prophet Doctor which is the first step vnto readinesse to bee taught VVhere abidest thou By this example are we taught that wee must take such a tast of Christe out of the first rudiments of the church as may inflame vs with a desire to goe forwarde Secondly that wee must not bee contented with a bare and vanishing sight but we must desire to come to his house that he may receiue vs as his gests For there are many that doe only smell the Gospel a farre off and so they suffer Christ to vanish away sodainly and all that to escape them whatsoeuer they had learned concerning Christ. And although they were not then made his continual disciples yet questionlesse hee instructed thē more fully that night that he might haue them wholy addicted vnto him shortly after 39 And it was almost That is it was almost night because it was with in two houres of the setting of the Sunne For they did then diuide the day into twelue houres which were longer in Sommer and shorter in winter Yet out of this circumstance of time we gather that these two disciples desired so earnestly to heare Christe and to knowe him better that they were nothing carefull for their nights lodging But we for the most part are much vnlike vnto them who driue of without ende from day to day because it is neuer commodious for vs to follow Christe 40 Andrewe the brother of Simon Peter was one of the two that heard of Iohn followed him 41 Hee founde his brother Simon first and said vnto him we haue found the Messias which by interpreting is called Christe 42 Therefore he brought him vnto Iesus Iesus beholding him said Thou art Simon the sonne of Iona thou shalt be called Cephas which is if thou expound it a stone 40 Andrewe The drift of the Euangelist vnto the end of the chapter is this that we may know how disciples were brought vnto christ by litle litle Here he speaketh of Peter he wil speake afterward of Phillip Nathanael In that that Andrew bringeth his brother by and by is expressed y t nature of faith which choketh not the light within but doth rather spread it abrode on euery side Andrew hath scarce one sparkle yet doth he lighten his brother therewith VVoe be vnto vs therfore if when we be lightened we doe not indeuour to make others partakers of the same grace Yea we may note two thinges in Andrew which Isaya◠requireth of the children of God namely that euery man do take his neighbour by the hand and then that he say Come let vs goe vp into the mountaine of the Lord he shal teache vs. For Andrew reacheth out his hand but in the meane while he doth it to this end that he may be his schoolefelow in the schoole of Christ. Furthermore we must note God his purpose that he would haue Peter who was about to be the far more excellent to bee brought vnto the knowledge of Christ by the meanes and ministerie of Andrew Let none of vs how excellent soeuer he be refuse to be taught of him that is our inferiour For he shall bee grieuously punished for his churlishnes and pride that wil not vouchsafe to come vnto Christe for the contempt wherewith he despiseth man 41 VVe haue found the Messias The Euāgelist turneth this worde Messias into Greeke that he might make that knowen vnto all the world which was kept close amongst the Iewes Furthermore this was the ordinary title of kings like as they were annointed solēnly But in the mean while they were not ignorāt that there was one king that should be annoynted of God vnder whō they should hope for perfect eternal felicitie especially seeing that they had tried the vnstable earthly kingdome of Dauid Furthermore as God raysed them vp being brought down oppressed with diuers sorrowes vnto the waiting for the Messias so did hee more manifestly declare vnto them that his cōming drew neere For the prophesie of Daniel excelleth the rest is more plain as touching the name of Christ for he doth not attribute the same vnto kings as doe the prophets before him but he maketh it proper vnto the Redeemer only Here by it came to passe that when as mention was made of the Messias or of Christe they vnderstood none other saue the redeemer The greater wōder is it that he was receiued of so few who was so muche desired of all men was in the mouth of al men 42 Thou art Simon c. Christ giueth Simon a name not as it falleth out commonly amongst men according to any euent that is past or according to that that is seene but because hee was about to make him a stone first hee saith Thou art Simon the sonne of Iona. He setteth downe the name of his father vnperfectly which is cōmon enough when as names are translated into other tongues For it shall manifestly appeare out of the last chapter that he was the sonne of Iohanna or Iohn And all this is asmuch as if he should say that he shal be another maner of person thē he is now Neither doth he make mention of his father for honors sake but he affirmeth that for all that he came of a base stock and was of no estimation among men yet should this no whit hinder him frō making a man of inuincible force Therfore the Euangelist reciteth this as a prophesie that Simon had a new sirname giuen him I meane a prophesie not so much because Christ foresaw that Peter wold be constant in the faith but because he foretold what he would giue him Therfore he setteth foorth with
as muche force as the vniuersall sentence who soeuer shall not be borne againe c. Furthermore by this worde borne againe he doth not meane the amending of one parte but the renuyng of the whole nature VVhereuppon it followeth that there is nothing in vs but that whiche is corrupt For if it bee necessary that the whole and euery part be renued it must needes followe that the corruption is spread abrode euery where Concerning which matter wee will speake shortly after Erasmus following Cyrillus his iudgement did euill translate the aduerb anothen from aboue I confesse that the signification thereof is doubtfull amongest the Grecians but we know that Christe did talke with Nicodemus in Hebrew Furthermore there had beene no place there for the doubtfull saying wherewith Nicodemus being deceiued doth childishly doubt of the second natiuitie of the flesh Therefore he conceiued no other thing out of the words of Christ but this that a man must be borne againe before he can enter into the kingdome of God 4 How can a man be borne Although the manner of speeche whiche Christ vsed was not expressed in the law tho prophets notwithstanding forasmuch as there is mention made euery where in the scripture of renouation and it is one of the first principles of faith it is manifest what euill successe the Scribes had as then in the reading of the Scripture It was not only one mans fault to be ignoraunt of this what the grace of regeneratiō ment but forasmuch as they were al almost occupyed in friuolous shiftes and fallacies that which was the chiefest in the doctrine of godlines was neglected The like example haue wee in papistrie at this day For seeing that they doe weatie themselues all their whole life in hidden speculations they doe no more knowe what belongeth properly vnto the worship of God the hope of our saluation vnto the exercises of Godlinesse then coblers and neatheards do know the course of the starres yea whilest that they delight them selues in strange mysteries they doe openly contemne the naturall doctrine of the scripture as vnmeete for the degree of a master teacher It is therfore no maruel that Nicodemus doth here as it were stumble at a straw For this is the iust vengeance of God that those who seeme to themselues to bee most excellent and graund Doctors with whom the simplicitie of the common doctrine is base and vile are astonied in small points 5 Vnlesse a man be borne of water This place hath beene diuersly expounded For some haue thought that the two partes of regeneration are distinctly expressed and that by this worde water is signified the deniyng of the olde man and by spirite they vnderstoode the newe life Othersome doe thinke that it comprehendeth an hidden matching of contraries as if Christ did set water and the spirite namely the pure moyst elements against the grosse nature of man So that they expound this saying Allegorically as though Christ did commaund vs to put off the heauie and weightie masse of flesh and to be made like to water and the ayre that we may couet vpward or at least be not so muche depressed toward the earth But both these opinions seeme to me to be contrary to Christe his meaning Chrysostome vnto whom the greater part subscribeth referreth the worde water vnto Baptisme so that the sense shold be that we enter into the kingdome of God through baptisme because the spirit of God doth regenerate vs ther. And here came in that opinion that baptisme was necessarie to the hope of eternall life But admitte Christe doth speake in this place of Baptisme yet the wordes are not so to be vrged that he includeth saluation in the outward signe but he rather ioyneth water with the spirite because he doth testifie and seale vnto vs by that visible signe the newnesse of life which GOD alone doth worke in vs by his spirite It is true indeede that we are driuen from saluation by neglectyng of baptisme and I doe confesse that in this sense it is necessary but the hope of saluation is falsly included vnder the signe And a concerning this place I can by no meanes bee persuaded to thinke that Christe speaketh of baptisme for that had beene out of due time For wee must alwayes marke what was the intent and purpose of Christ which we haue before declared namely that hee intended to exhort Nicodemus vnto newnes of life because he was not fit to receiue the Gospel vntyll he began to be another man Therefore it is one and a simple sentence that we must be borne againe that we may be the children of God and that the holy spirit is the authour of this second begetting For whereas Nicodemus did dreame of Pythagoras his regeneration Christe to the ende hee might take from him this errour added this in steede of an interpretation that it commeth not to passe naturally that men are borne againe neither yet that it is needful that they put on another body but that they are borne when as they are renued in minde and heart through the grace of the spirite Therefore hee putteth the spirite and water both for one thing neyther ought this to seeme hearde or racked For it is an vsuall maner of speakyng in the scripture when as mention is made of the spirite to adde this woorde water or fire to expresse the force thereof Now we haue sometimes had this that it is Christe that baptiseth with the holy spirite and fire where by fire is meant nothing els but the spirite and doth onely shewe how the same doth worke in vs. And whereas he doth heere put water first it skilleth not much yea this speech runneth better then the other namely because the plaine and manifest meaning doth followe the Metaphore As if Christe did say that no man is the child of God vntill he be renued by water and that this water is the spirite that purgeth vs and which being powred into vs by his power inspireth the power and force of the heauenly life seeing that we are by nature altogether drie and wythered And to the end Christe may vpbraid vnto Nicodemus his ignorance he doeth induce a kinde of speeche vsed in the scripture For Nicodemus ought to haue acknowledged at length that that which Christ said was taken out of the common doctrine of the Prophetes Therfore water is nothing els but the inward purgation and quickening of the holy spirite Moreouer the cōiunctiō copulatiue is cōmōly takē expositiuely namely when as the former member is expounded by the latter And moreouer the text agreeth with mee For when as Christ doth by and by adde a reason why we must be borne againe making no mention of water he teacheth that the newnes of life which he requireth consisteth only in the spirite whereupon it followeth that the water is not to be separated from the spirite 6 That which is borne of flesh Hee proueth by contraries that the kingdome
had rather haue him to be the authour of death then of life Hee that beleeueth in him is not condemned VVhereas he doth so often so diligently inculcate this point that all the faithfull are out of danger of death wee may gather hence howe necessarie the certaintie and stabilitie of hope is that the conscience may not continually feare and be tormented Therefore he affirmeth againe that there doth no damnation remaine when as we shall beleeue which thing he will expound more at large in the first chapter The presentence is taken in this place for the future according to the custome of the Hebrewe tongue for he will haue the faithfull to be free from the feare of damnation The next sentence but hee that beleeueth not c. Signifieth vnto vs that there is no other remedie whereby any man can escape death As if hee shoulde say that there remaineth nothing but death for those who reiect the life that is giuen theÌ„ in Christ seeing that life coÌ„sisteth only in faith alone He putteth in the preterperfectence of the verbe emphatically that he might the better expresse that all vnbeleeuers are quite vndone And we must note that Christ speaketh peculiarly of those whose impietie shall bewray it selfe in the manifest contempt of the gospel For although it be true that there was neuer any other way to escape death then to flie vnto Christe yet because Christ intreateth in this place of the preaching of the gospel which was to be spread abrode throughout the whole worlde he vttereth these wordes agaynste those who doe wickedly and malitiously extinguish the light which GOD hath kindled 19 And this is the iudgement that light came into the worlde and men loued darkenes more then light for their workes were euill 20 For euery one that doth euill hateth the light and commeth not vnto the light least his workes should bee reproued 21 But he that doth truth commeth to the light that his workes may be made manifest because they are done in God 19 And this is the iudgement He preuenteth the murmurings complainings which profane men are wont to vtter against the too too great rigour as they thinke of GOD when as he dealeth more sharpely with them then they woulde wishe It seemeth to them an harde matter that all those should perish which do not beleeue in Christ. Therfore least any man should ascribe his damnation vnto Christ he teacheth that it is to bee imputed to euery mans owne fault The reason is because infidelitie is a witnesse of an euill conscience VVhereby it appeareth that the wickednesse of the vnbeleeuers doeth keepe them backe from comming to Christ. Some there be who thinke that the signe and tokeÌ„ of daÌ„nation is only set downe in this place But Christ his intent and purpose is to tame the wickednesse of men least after their accustomed maner they turne theyr backes or chide with God as if hee did handle them vniustly whilest that he doth punish their incredulitie with eternall death Therefore he sheweth that such iudgement is iust not subiect to any such false slaunders not only because they deale frowardly who preferre darknesse before light and doe of their owne accord flie from the light which is offered them but because that hatred of the light doth spring only from a giltie and wicked minde There shineth in many a goodly shew of holinesse who notwithstanding are enemies to the gospel but how so euer they appeare to be more holy then angels it is questionlesse that they are hypocrites because they refuse the doctrine of Christ for no other cause saue only because they loue their lurking dennes whereby their filthinesse may be couered Therefore seeing that hypocrisie alone doth make God to bee displeased with men they are all giltie because vnlesse being blinded with pride they did flatter theÌ„ selues in their vices they would be ready and willing to receiue the doctrine of the Gospel 20 For whosoeuer doth euill His meaning is that they do hate the light for this cause because they are euill so muche as in them lyeth they desire to couer their sinnes whereupon it followeth that they do as it were of set purpose nourish the matter of daÌ„nation by driuing away the remedy Therfore we are much deceiued if we think that they are carried with a godly zeale who rage against the gospel seeing that they do rather abhor the light that they may more freely flatter themselues in darknesse 21 But he that doth This seemeth to be spoken vnproperly absurdly vnlesse you will confesse that there are some that be righteous which speake the truth before they be regenerate by the spirite of God VVhich thing agreeth not with the perpetuall doctrine of the scripture For wee know that faith is the roote from which the fruits of good woorkes doe spring To the end that Augustine may resolue this doubt hee expoundeth these wordes doth the truth thus hee which acknowledgeth howe miserable we are and destitute of all power to doe well And indeede this is the true preparation vnto faith when as being inforced with the feeling of our pouertie we flie vnto the grace of God But all this is contrarie to Christe his minde for his meaning was simplie to affirme that those who deale sincerely doe desire nothing more then the light that their workes may be proued and tryed because after that such tryall is made it doth better appeare that they spake the truth before God and were cleane from all deceite But some man will inferre falsly and ignorantly that mens consciences doe not accuse them before faith commeth For Christe doth not say that the elect doe beleeue that they may winne prayse for their good workes but he declareth onely what the infidels woulde doe vnlesse theyr owne consciences did accuse them Furthermore Christe vseth this worde truth because beeing deceiued with the externall shew of workes we doe not consider what lurketh with in Therefore he saith that perfect men and those who are no dissemblers do willingly come foorth into the sight of God who is onely fit to giue iudgement of our workes For those workes are saide in this place to be done in God which he alloweth and are good according to his rule Hereby wee may learne that wee must not iudge of woorkes vnlesse we beholde them with the light of the Gospel because our reason is altogether blinde 22 After these thinges came Iesus and his disciples into the land of Iudea and he was conuersant there with them and did baptise 23 And Iohn was also baptizing in Aenon nigh vnto Salim because there was muche water there Therefore they came and were baptised 24 Because Iohn was not yet cast into prison 25 Therefore there arose a question betweene the disciples of Iohn and the Iewes concerning purging 26 And they came vnto Iohn and said vnto him Rabbi he that was with thee beyond Iâ—rdan to whome thou bearest witnesse beholde he baptiseth and
that the spirite is giuen euery man according to the measure of the giuing so that none aboundeth vnto the full For seeing that this is the mutuall bonde of brotherly participation that no man be sufficient for himselfe apart but that one haue need of another christ differeth from vs in this that the father hath powred out vpon him the infinite aboundance of his spirite And truly the spirit must remaine in him without measure that we may all receiue of his fulnesse as it was said in the first chap. And to this ende tendeth that which followeth immediately after that the father hath giuen all things into his hand For Iohn doth not onely in these woordes shew foorth the excellencie of Christe but also the ende and vse of that plentie wherewith he is endowed namely that being appointed as an arbitratour of his father he may distribute vnto all men as it seemeth good vnto him and is expedient for them as Paul doth declare more at large in the 4. chap. vnto the Ephesians which I cited of late Therfore how much soeuer God doth inrich his children diuersly this is proper to Christ alone to haue all thinges in his hand 35 The father loueth the sonne and hath giuen all things into his hand 36 Hee which beleeueth in the sonne hath eternall life and hee that beleeueth not the sonne shall not see life but the wrath of God abideth vpon him 35 The father loueth the sonne But what meaneth this reason Doth he hate all other men VVe may easily answere that he intreateth not of the common loue wherewith God loueth men whom he hath created or other his workes but of that singuler particuler loue which beginning at the sonne doth flow vnto all creatures For this loue wherewith embrasing his sonne he embraceth vs also doth cause him to impart vnto vs all his good things by his hand 36 Hee which beleeueth in the sonne He added this that we may not only knowe that we must aske all good thinges of Christ but also vnderstād and know the maner how to enioy them Furthermore he teacheth that this enioying consisteth in faith and that not without cause forasmuche as wee possesse thereby Christe who bringeth with him both righteousnesse and life the fruite of righteousnes And whereas faith in Christ is called the cause of life wee doe thereby gather that life is contained in Christe alone and that we are made partakers thereof only through the grace of Christe But all men doe not agree concerning this point how the life of Christ cōmeth vnto vs. For som men do vnderstand it thus because through beleeuing we receiue the spirit which doth regenerate vs vnto righteousnesse we doe obtaine saluation by such a kinde of regeneration And although I confesse this to be true that wee are renued by faith that the spirite of God may rule vs yet I say that the free remission of sinnes is first and formost to be considered whereby we are made acceptable vnto God and also I say that all the hope of saluation is both grounded and doth consist in this alone because righteousnesse can by no other meanes be imputed vnto vs before God saue only whilest that he doth not impute vnto vs our sinnes But he which beleeueth not As he set before vs life in Christ that the sweetnesse thereof might allure vs So now he condemneth them vnto eternall death whosoeuer doe not beleeue Christ. And by this meanes doth he amplifie the benefite of god when he telleth vs that there is no other way to escape death saue the deliuerance which we haue in Christ. For this sentence dependeth hereupon that we are al lost in Adā And if it be the office of Christ to saue that which was lost they do worthily abide in death who refuse the saluation which is offered in him VVe said of late that this doth properly appertaine vnto those who doe reiect the Gospel which is reuealed vnto them For although all mankinde bee wrapped in the same destruction yet there remaineth a heauier and double vengeance for those who refuse Christe their deliuerer And doubtlesse the intent of the Baptist was this by denouncing death to the vnbeleeuers to prick vs forwarde vnto the faith of Christ. Furthermore it is manifest that all that righteousnesse whiche the worlde doth thinke it hath without Christe is condemned and brought to nought by these woordes Neither is there any cause why any man should obiect that this is vniust dealing that those who are otherwise godly and holy should perish for this cause because they do not beleeue For in vain is there any holines feigned to be in men besides that which is giuen them of Christe Hee putteth this phrase to see life in steede of to enioy life And to the ende hee may the better declare that there remayneth no hope for vs vnlesse wee bee deliuered by Christe hee saith that the wrath of GOD abideth vpon the vnbeleeuers Although that which Augustine doth teach doth not much displease me that is that he vsed this word abide that we may knowe that wee are appointed vnto death euen from our mothers wombe because wee are all borne the children of wrath At least I doe willingly admit suche a kinde of allusion so we holde that that is the true and plaine meaninge which I haue set downe that death doth so lie vpon all vnbeleeuers doth so keepe them downe that they can neuer escape And truly althogh the wicked and reprobate be cōdēned naturally yet do they bring vpon themselues another death through their infidelitie And to this ende is there power giuen to the ministers of the gospel to binde For this is the iust vengeance which besalleth mans stubbornnesse that they shoulde binde themselues with the bondes of death who shake of the wholesome yoke of God Chap. 4. 1 THerefore after that the Lorde knewe that the Pharisees had heard that Iesus did make and baptise more disciples then Iohn 2 Although Iesus himselfe did not baptise but his disciples 3 He left Iudea and went againe into Galilee 4 And he must needes goe through Samaria 5 Therefore he came into a citie of Samaria which is called Sichar nigh to the field which Iacob gaue to his sonne Ioseph 6 And there was the VVell of Iacob and Iesus being wearie of his iourney did sit downe thus vpon the VVell for as much as it was almost the sixt houre 7 There came a woman of Samaria to drawe water Iesus saith vnto her giue mee drinke 8 For his disciples were gon away into the citie to buie meate 9 The woman of Samaria saith vnto him howe is it that thou seeing thou art a Iews doest aske water of mee which am a Samaritane For the Iews meddle not with the Samaritanes 1 Therefore after that hee knewe The Euangelist being now about to intreat of the conference which was betwene Christ and the Samaritane doth first of all set downe the cause of his
eyes to see his manifest glory withall VVee doe also offend dayly both wayes First of all this is vnto vs a great let that we doe only beholde Christ with fleshly eyes whereby it commeth to passe that we doe see in him no worthie thing For wee doe peruert whatsoeuer is in him and his doctrine with our corrupte sense such sinister interpreters are we Againe being not contented therewith wee catch hold of many false thinges which may breed the contempt of the Gospel Moreouer many men doe forge to themselues monsters vnder colour whereof they may hate the Gospell Therfore the worlde doeth of set purpose beat back the grace of God The Euangelist expresseth the Iewes by name that we may know that the murmuring did proceede from them who did boast of the title of faith and the Church that al of vs may learne reuerently to receiue Christ when he commeth humblie vnto vs and the nigher he is vnto vs so much the more willingly to come vnto him that he may extoll vs vnto his heauenly glory 43 Murmur not amongest your selues He layeth to their charge the faulte of murmuring as if he should say my doctrine containeth no matter of offence but because you are reprobates it moueth your poysoned minds and therefore is it vnsauerie because you haue an vnsauerie palate and taste 44 No man can c. He doth not only accuse their wickednesse but doth also tell them that this is the peculiar gift of God to embrace the doctrine which hee setteth before them which he doth for this cause least their vnbelief do trouble the weake For many mē are holden with this foolishnesse that they do depend vpon the respect of men in matters appertaining vnto God whereby it commeth to passe that they suspect the gospel so sone as they see that the world doth not receiue it Againe the vnbeleeuers flattering themselues in their frowardnes dare condemne the gospel because it doth not please them Therfore christ affirmeth on the contrary y t althogh y e doctrine of the gospel be preached vnto al men generally yet cānot all men receiue it but that they haue need of a new mind a new vnderstāding and that therfore faith is not in mans will but that it is God who giueth it Because to come vnto Christ is put metaphorically in this place for to beleeue the Euangelist to the end he may frame the metaphor in the contrary member sayth that they are drawen whose mindes God doth illuminate and whose heartes he bendeth and frameth vnto the obedience of Christ. This is the summe that it is no maruell if many do loath the gospel because no man shall euer bee able to come vnto Christ willingly saue he whom God shal preuent with his spirite And thereupon it followeth that all men are not drawen but that God doth graunt this grace vnto those whom he hath chosen As touching the manner of drawing the same is not violent whiche may compel a man with an externall motion yet notwithstanding it is an effectuall motion of the holy spirit which maketh men that were vnwilling to be willing VVherfore that is false and prophane that none are drawen saue those who are willing as if man did shew himselfe obedient vnto God of his owne motion For in that men do follow God willingly they haue that now of him who hath framed their heartes to obey him 45 It is written in the prophetes Christ confirmeth that whiche he saide with the testimonie of Iesaias that no man commeth vnto him saue he whom the father draweth He calleth them the Prophetes in the plural number because al the Prophesies were gathered into one body so that all the bookes of the prophets might worthily be counted one booke Furthermore the place which is cited is extant in Iesaias chap. 54. 13. and Ier. 31. 34 VVhere speaking of the restoring of the Church he promiseth vnto her sonnes taught of God VVhence we may easily gather that the Church can by no other meanes be restored vnlesse God taking vpon him to play the scholemaster do bring the faithfull vnto himselfe The maner of teaching whereof the Prophet speaketh is not placed only in the external voyce but also in the secret working of the holy ghost To bee briefe this teaching of God is the inward illumination of the heart In that hee saith all it ought to bee restrained vnto the elect who are only the true children of the Church Now it is no hard matter to see how Christ applyeth this prophesie vnto the cause which he hath in hand Isaias teacheth that the Church is then edified indeed whē it hath childrē who are taught of God Therefore Christ inferreth fitly that men haue not eyes to see the light of life vntil God doth open thē Also he standeth vpon the vniuersall word because he reasoneth thence that all those who are taught of God are drawen effectually that they may come And hereunto appertaineth that which foloweth by and by VVhosoeuer therfore hath hearde The summe is that the reprobate are euen giuen ouer vnto destruction whosoeuer doe not beleeue because God doth make all the children of the Churche and the heyres of life his obedient schollers VVhereupon it followeth that none of the elect of God are strangers from the faith of Christ. Therefore as Christ did before denie that men are apt to beleeue vnlesse they be drawen so he doth nowe pronounce that it is the effectuall grace of the spirite wherby they are drawen that they may necessarily beleeue By these two members is quite ouerthrowen all the libertie of free will whereon the Papistes doe dreame For if wee begin to come vnto Christe then when the father hath drawen vs the beginning of faith is not in vs neyther any preparation againe if all doe come whome the father hath taught he doth not only giue them the earnest of faith only but faith it selfe Therefore in that we doe willingly obey the direction of the spirite this is a parte of grace as it were the sealing because God should not draw vs if reaching out his hand only he left vs to our own choise And he is properly said to draw vs when he extendeth the power of his spirite euen vnto the full effect of faith They are said to heare of God who do submit themselues vnto God when he speaketh vnto them inwardly that with all their heart because the spirite reigneth in their hearts Commeth vnto mee Hee sheweth the vndiuisible coniunction which he hath with the father For the meaning of the wordes is that it cannot be but that they shal addict themselues vnto Christ whosoeuer are the disciples of God and that they are vnapt to bee taught of God who do reiect Christ because this is the only wisedome which the elect do learn in Gods schoole to come vnto Christ. For doubtlesse the father who sent him cannot denie himselfe 46 Not that any man hath seene the father saue he who
did professe that they were of his flocke but their sodaine falling away did discouer their hypocrisie The Euangelist saith that their vnfaithfulnesse when as it was as yet hidden from others was knowen to Christe and that not so much for his sake as that wee may learne not to iudge before we knowe the truth of matters For in that Christ knew it from the beginning this was proper to his diuinitie Our condition is otherwise for because we know not the heartes wee must suspende our iudgement vntill vngodlinesse do bewray it selfe by outward signes and so the tree may be iudged by his fruites 65 And he said therefore haue I saide vnto you that no man can come vnto me vnlesse it shal be giuen him of my father 66 After that many of his disciples went backward neither did they walke any longer with him 67 Therefore Iesus said vnto the twelue will you also goe away 68 Therfore Simon Peter answered him Lorde vnto whom shall wee goe Thou hast the wordes of eternall life 69 And wee haue beleeued and knowen that thou art Christ the sonne of the liuing God 70 Iesus answered them haue not I chosen you twelue and one of you is a Diuâ—ll 71 For he spake of Iudas Iscariot the sonne of Simon for hee was about to betray him although he was one of the twelue 65 Therefore haue I saide Hee telleth vs againe that faith is a verye rare and singuler gift of the holy ghoste least wee shoulde maruelye that the Gospell is not euerie where receiued of all men For as we are sinister interpreters wee thinke not so honourably of the Gospell as we ought because the whole worlde doeth not agree thereto For we thinke thus with our selues how can it be that the greater parte of the worlde doth reiect their owne saluation Therfore Christ as signeth the cause why the faithfull are so few because no man commeth vnto faith by his owne quicknesse of witte for all men are blinde vntyll they bee illuminated by the spirite of God and therefore they only are made partakers of so great a good thing whom God doth vouchsafe to make partakers thereof For if this grace were common to all men then shoulde mention be made hereof in this place besides the matter and out of season For we must marke Christ his drift that there are not many who beleeue the Gospell because faith proceedeth from the secrete reuelation of the spirite alone He vseth the woorde giue for that which hee said before drawe VVhereby hee meaneth that God hath none other cause to draw vs saue only because he fauoureth vs freely and of his own accorde For no man doth attaine vnto that by his owne industrie whiche we obtaine by the gift and grace of God 66 After that many of the disciples The Euangelist declareth nowe what great perturbatioÌ„ did followe that Sermon This is a very strange and horrible matter that so mercifull and gentle an inuiting of Christ could estraunge the mindes of many especially those who had giuen him their names before and were such familiar disciples of his But this example is set before vs as a glasse wherein wee may see what great wickednesse frowardnesse and vnthankfulnes there is in the worlde which findeth matter whereat to stumble euen the plaine way least it should come vnto Christ. Many would say that it had been better that no such talke had been moued which was vnto many a cause of falling away but we must thinke farre otherwise For it was requisite that that which was foretold of Christ should appeare in his doctrine and it must now dayly appeare namely that hee is a stone of offence As for vs we must so temper our doctrine that we offend none through our fault So much as in vs lyeth we must keepe all Finally we must beware least by speaking vnaduisedly we trouble the ignorant weak yet can we neuer take so good heed but that the doctrine of Christe is vnto many an occasion of offence because the reprobate being giuen ouer vnto destruction doe suck poyson out of most wholsome meate and gall out of honnie The sonne of GOD knewe well what was profitable yet wee see that hee doth not escape but he offendeth many of his Therfore howso euer many do detest pure doctrine yet is it not lawfull to suppresse the same Onely let the teachers of the Church remember Paule his admonition that the worde of God ought rightly to bee cut and then they must goe forward couragiously through all manner of stumbling blockes And if sobeit it chaunce that many doe fall away let the worde of the Lorde be neuer a whit the lesse sauourye in our mouthes because it doth not please the reprobate for they are too daintie faint hearted whom the falling away of many doth so pearce that they begin also to saint when these men fall VVhen the Euangelist addeth that they walked no longer with Christ his meaning is that their reuolting was not full but that they did only withdraw theÌ„selues froÌ„ keeping coÌ„pany with Christ. Yet doth he coÌ„demne theÌ„ as reuolts VVhence we may learne that wee cannot goe a footes breadth backward but that there stayeth for vs the steepe downefall of vnfaithfull deniall 67 Therefore Iesus saith vnto the twelue Because the Apostles faith might before shaken when as they sawe that there did only remaine suche a few of so many Christ turneth his talke vnto them and teacheth that there is no cause why they shoulde suffer themselues to be carried away with the lightnesse and inconstancie of other men For when as hee asketh them whether they also would depart or no he doth it to confirme their faith For whilest that he setteth himselfe before them with whom they may remaine he doth also exhort theÌ„ that they do not adioyn theÌ„selues vnto the reuoltes And truly if faith shal be grounded in Christ it shall not depend vpon men neither shall it euer quaile although it shall see heauen and earth go together VVe must note the circumstance that Christe beeing depriued of all his Disciples almost doth onely retaine twelue as Esay 6. 16. was commanded first to binde the testimonie seale the law in the disciples Euery one of the faithfull is taught by such examples to followe GOD although hee haue neuer a companion 68 Therefore Simon Peter answered him Simon answereth in this place as els where in the name of them all because they thought all the same saue only y t in Iudas there was no sinceritie Furthernore there are two meÌ„bers of this answer For Peter sheweth a cause why he together with his brethren doth rest vpon Christ because they perceiue that his doctrine is wholesome and liuely vnto them Secondly he confesseth that whyther soeuer they goe when as they haue left him there remaineth nothing but death VVhen as he saith the wordes of life the genetiue case is put in steede of the adiunct which is common amongest
in the Gospel replenished with power wisdome righteousnesse puritie life and with al the giftes of the spirite And he doth here confirme the promise more plainely which we touched of late for he teacheth that he hath store wherewith he is able to refresh vs sufficiently It is indeede a metaphore hard enough at the first sight whē as he saith that there shal floods of liuing water flow out of the belly of the faithfull yet is the sense no whit doubtfull that the beleeuers shall neuer want any spiritual good thing He calleth that liuing water the spring whereof doth neuer waxe drie neither doth the continuall flowing cease I expounde that the manifold graces of the spirite are called floods in the plurall number whiche are necessarie vnto the spirituall life of the soule To bee briefe aswell the perpetuitie of the giftes of the spirite as the aboundance thereof is promised vs in this place Some doe thinke that waters doe flow out of the bellie of the beleeuers when as he that is endowed with the spirit doth impart some part vnto his brethren as there ought to be a mutuall participation amongest vs. Notwithstanding the sense seemeth to me to bee more simple that whosoeuer shall beleeue in Christ he shall haue a well of life as it were springing in him Like as Christe said before in the fourth Chapter Hee that shall drinke of this water shall neuer bee a thirst For whereas the ordinarie drinke doth only quenche the thirst for a short time Christ saith that we doe draw vp by faith the spirite whiche is a fountaine of water leaping out vnto eternall life And yet notwithstanding he doth not teach that the faithfull are so full of Christe the first day that they are afterward neither an hungred nor a thirst but rather that the enioying of Christ doth kindle a new desiring of him and the sense is that the spirit is like to a liuely fountain which runneth alwaies in the faithfull Like as Paule also doth testifie that he is life in vs although we doe yet carry about the matter of death in the relikes of sin And truly seeing that euerie one is made partaker of the giftes of the spirite according to the measure of his faith there can no perfect fulnes thereof be had in this life But in the mean season the faithful do so aspire oftentimes vnto new encreasings of the spirit by going forward in faith that the first fruites which they haue are vnto them sufficient vnto the continuaunce of life But heereby wee are also admonished howe small the measure of our faithe is seeinge that the graces of the spirit do scarse drop by little little in vs which should run like floods if we did yeeld vnto Christ due place as we ought that is if faith did make vs able to receiue him As saith the scripture Some doe restraine this vnto the former member other some vnto the latter but I doe extend it vnto all the whole sentence Againe in my iudgement Christ doth not here assigne any certaine place of the scripture but he taketh a testimonie from the commō doctrine of the Prophets For so often as the Lord promising the aboundance of his spirite doth compare it vnto liuely waters he doth chiefly respect the kingdome of Christ and directeth the minds of the faithfull thyther Therfore all the prophesies concerning the liuely waters haue their fulfilling in Christ because he alone hath opened and reuealed vnto vs the hidden treasures of God Therefore the graces of the spirite are powred out vpon him that wee may all draw of his fulnesse Therefore they are worthie miserablie to perishe who being called so gently and mercifully of Christ doe wander hyther and thither He spake of the spirite The spirite is sometimes called by the name of water because of the cleannesse because it is proper to it to purge our filthinesse but in this place and such like the maner of this phrase is vnlike namely that we are destitute of all ioyce and humor of life saue only whenas the spirit of God doth quicken vs doth water vs as it were with a secret force And here is the figure Synecdoche vsed because all y e parts of life are comprehended vnder one worde water VVhence we do also gather that whosoeuer are not regenerate with the spirite of Christ they are to bee accounted as dead howsoeuer they boast themselues as if they did liue For the spirite was not yet VVe know that the spirit is eternall but the Euangelist saith that that grace of the spirite which was powred out vpon men after Christ his resurrectiō did not appeare openly so long as Christ was conuersant in the world vnder the humble shape of a feruaunt And he speaketh comparatiuely like as when the new Testament is set against the olde God promiseth his spirit vnto the faithful as if he had neuer giuen it vnto the fathers The Disciples had then receiued the first fruites of the spirite for whence commeth faith but from the spirite Therefore the Euangelist doth not simply denie that the grace of the spirit was giuen vnto the godly before Christ his death but that it was not then so apparant as it should be afterward For this is the principall worship of the kingdome of Christe that hee doth gouerne his Church with his spirite But he did then take iust and as it were solemne possession of his kingdome whenas he was lifted vp vnto his fathers right hande It is no marueile then if he did deferre the perfect giuing of his spirite vntill that time Yet there remayneth one question whether he vnderstandeth in this place the visible graces of the spirite or regeneration which is a fruite of adoption I answere that the spirite appeared in these visible giftes as in glasses which was promised by the comming of Christ yet doth hee properly intreat in this place of the power of the spirit whereby we are borne againe and are made new creatures In that therefore that Christe being glorious and indued with great maiestie of gouernment doth sit at the right hand of God but we doe lie vpon the earth poore hungrie and almost voide of spirituall giftes it is to bee imputed to our flownes and weaknesse of faith 40 Therfore many of the companie when they heard these words said This is indeed a Prophet 41 Other some said This is Christ. And others saide shall Christe come out of Galilee 42 Saith not the Scripture that Christ shall come of the seed of Dauid and out of the towne of Bethlehem 43 Therfore there was a strife in the companie because of him Furthermore certaine of them would catch him but no man laid handes on him 40 Therfore many of the companie Nowe the Euangelist reciteth what fruit did spring of the last sermon namely that whilest one thought one thing another another there arose dissention amongest y e people VVee must note that Iohn speaketh not of the
am from aboue you are of the worlde I am not of this world 24 Therefore said I vnto you that you shall die in your sinnes for vnlesse you shal beleeue that I am you shall die in your sinnes 21 I goe After that he seeth that he can do no good amōgst the obstinate he denounceth vnto them destruction And this is the end of all those that doe refuse the Gospel For it is not rashly throwen into the ayre but it must needes breath out the sauour of life or death The summe of the words is that the wicked shall once perceiue that to their great dammage they haue reiected Christ offering himselfe vnto them willingly but to late when as there shall be no more place left for repentance And to the end he may the more terrifie them with the nighnesse of the punishment he saith first that he wil be gone shortly which signifieth that the Gospel is preached vnto them only for a short time and if so be it they passe ouer this opportunitie there shall not alwayes be an acceptable time and dayes appointed for saluation So likewise when as Christ knocketh at our gate at this day we must straightway goe to meete him least being wearie of our slouthfulnesse he withdrawe himselfe from vs. And truly it hath been knowen by many experiments of all times how greatly we ought to bee afraide of this departure of Christe But we must now first of all note how these sought Christ of whom the Euangelist speaketh For if their conuersation had been true then they had not sought him in vain because he did not falsly promise that he woulde be present so often as a sinner should grone Therefore Christ meaneth not that they would seeke him with true faith but as men being brought into great distresse doe seeke deliueraunce euery where For the vnbeleeuers would couet to haue God to bee mercifull vnto them but in the meane season they cease not to flie from him God calleth them the comming consisteth in faith and repentance But they set the hardnesse of their heart against God and being discouraged with despayre they fret and fume against God To be briefe they are so farre from desiring to come truly vnto God that they leaue no place for his ayde vnlesse he denie himself which he will neuer doe In like sort how wicked soeuer y e Scribes were they wold willingly haue applied vnto thēselues the redēption which was promised by the hand of the Messias so Christe would haue transfigured himselfe vnto their nature Therefore Christ threatneth in these wordes and denounceth vnto all the vnbeleeuers that they shal be brought into such straits after that they haue despised the doctrine of the Gospel that they shal be enforced to crie vnto God but yet this their owling shall be in vaine because as we haue said in seeking they doe not seek And that is expressed plainly enough in the next clause when he saith You shall die in your sinne For he teacheth that this is the cause of their destruction because they shal be disobedient and rebellious against God euen to the end And we shal see by and by what manner of sinne this is 22 VVill hee flea himselfe The Scribes goe on forward not onely in carelesse contempt but also in frowardnes For they mocke him because he said that they cannot follow him thyther whyther he was about to go as if they should say if he kill himselfe we confesse wee cannot beare him companie because we will not doe so For they did both make no account of Christ his absence and they thought that they were his superiours in all thinges Therfore they bid him be packing whither hee will This is horrible dulnesse but Satan doeth so bewitch the wicked that through their more then drunken slouthfulnesse they throw themselues into the middest of the fire of Gods wrath Doe we not see the same fury in many at this day who hauing their consciences made amazed doe make a mock of al that which they heare of the feareful iudgements of God Although it is certaine that this laughter is but from the teeth forward because they are digged within with blind prickings but by and by they burst out into furious nickerings like mad men 23 You are from beneath Because they were vnworthie to be taught his meaning was onely to strike them with short chidinges as in this place he affirmeth that they doe not receiue his doctrine because they doe altogether loath the kingdom of God Furthermore he comprehendeth vnder these wordes worlde and beneath what thing soeuer men haue of nature and so he maketh his Gospell and the sharpnes and quicknesse of mans minde to disagre Because the Gospel is heauenly wisedome and our minde resteth vpon the earth Therfore no man shall be a meete disciple for Christ saue only he whom he shall fashion with his spirite And this is the cause that faith is so rare in the worlde because all mankinde is naturally estraunged and turned away from Christe saue only those whome he lifteth vp with the peculier grace of his spirite 24 You shall die in your sinnes He putteth in the plurall number nowe whereas he vsed the singuler before in the same sense saue only because he meant to note in the former place that vnbeliefe in the cause fountaine of all euilles not because only vnbeliefe is sinne or because it alone doth make vs giltie of eternall death before God as some do say too hyperbollically but because it doth estrange vs frō Christ depriueth vs of his grace from whence we should haue set deliueraunce from all our sinnes Therefore because the Iewes doe of obstinate malice refuse medicine this is vnto them a deadly euill and hereby it commeth to passe that being made the bondslaues of Satan they cease not to heape sinne vpon sinne and to make themselues gilty againe againe Therefore he addeth by and by Vnlesse you beleeue that I am For doubtlesse the lost haue no other meanes whereby they can recouer saluation saue only by flying vnto Christ. And in these wordes that I am is contained a great force because all these thinges are to be vnderstood whatsoeuer the scripture doth attribute vnto the Messias and commaundeth vs to hope for at his handes Notwithstanding the summe is the restoring of the Church the beginning whereof is the light of faith whence spring righteousnes and newnesse of life Certaine of the old writers did falsly applie this vnto the diuine essence of Christ whereas he intreateth of his office towarde vs. This sentence is worth the marking for men doe neuer sufficiently consider the euils wherein they are drowned againe although they be enforced to acknowledge theyr destruction yet neglecting Christ they looke about them vnto vaine remedies VVherfore we must holde this that vntill such time as the deliueryng grace of Christe doe shewe it selfe there raigneth an innumerable sinke of all euils 25 Therefore they said vnto
from indignation because this vnbeliefe whereof we haue spoken did offende him But the other way seemeth vnto me more fit namely that he did rather behold the thing it selfe theÌ„ the men There follow diuers other circumstances which doe more set foorth the power of Christe in raysing Lazarus from death namely the space of foure dayes that y e graue was couered with â— stone which Christ commandeth to be taken away in presence of them all 39 Iesus saith vnto them take away the stone Martha the sister of him that was 〈◊〉 saith vnto him he â—â—inketh by this for he hath been dead foure dayes 40 Iesus saith vnto her said I not vnto thee that if thou beleeue thou shalt see the glory of God 41 Therefore they tooke away the stone where he was laid that was dead and Iesus lifted vp his eyes and said Father I thanke thee that thou hast hearde mee 42 And I did knowe that thou hearest mee alwayes but because of the companie which standeth aboute I haue saide it that they may beleeue that thou haste sente mee 43 VVhen he had spoken these wordes hee cryed with a loude voyce Lazarus come foorth 44 And hee that was dead came foorth bounde hande and foote with bandes and his face was bounde with a napkyn Iesus saith vnto them loose hym and let him goe 39 Lord be stinketh by this This is a signe of distrust because shee is not so fully persuaded of the power of Christe as becommeth her The roote of this euill is because she measureth the infinite and incomprehensible power of Christ with the sense of her flesh For because there is nothing which agreeth lesse with life then rottennesse and stinke Martha gathereth that hee was alreadie past remedie So that when as peâ—â—ers cogitations doe possesse our mindes God is after a sorte driuen away from vs so that hee cannot fulfil and accomplish his worke in vs. Truly there wanted no will in Martha to haue her brother lie in the graue continually because cutting of all hope of his life from her selfe shee doeth also endeuour to stoppe the way before Christe and keepe hym backe from raysing him vppe and yet shee intended nothyng lesse This commeth to passe through the weaknesse of faith that being drawen hyther and thyther we fight with our selues and whilest that reaching out the one hand we craue helpe of God we put backe the same with the other wheÌ„ it is offered vnto vs. Martha lied not when she said I know that whatsoeuer thou shalt desire of God hee will giue it thee but a confused and intangled faith helpeth but a little vnlesse when we are come vnto the matter it bee applyed vnto our vse And in Martha may we see what manifold defects and wants there be in faith euen in the best She came the first of all to meete Christe this was no small testimonie of godlynesse and yet doth she not cease to let him Therfore to the end we may make way for the grace of God that it may come vnto vs let vs learne to attribute farre greater power vnto him then our senses can comprehend And if sobeit the first and only promise of God be not of sufficient force with vs yet at least let vs stay our selues as did Martha wheÌ„ he confirmeth vs the second and third time 40 Did not I say vnto thee He reproueth the distrustfulnesse of Martha because shee had not conceiued sufficient hope of the promise which she had heard And it appeareth by this place that there was somewhat more saide to Martha then Iohn doth set downe worde for worde although as I haue said Christ meant thus much when hee called him selfe the resurrection and the life Therfore Martha is condemned because she doth not wayt for some work of God If thou beleeue This is said for this cause not only because faith openeth our eyes that we may see the glory of God shining in his woorkes but because our faith maketh a way for the power and goodnes of god that it may shew foorth it selfe towards vs as is said Psal. 81. 11. Open thy mouth wide and I will fill it Like as on the other side vnbeliefe stoppeth the way before God and doeth as it were keepe his handes fast shut in which respect it is said in another place Iesus coulde not shew any myracle there because of their vnbeliefe Math. 13. 58. Not that the power of God is tyed vnto the wil of men but because so much as in them lyeth they driue away the same with the let of their wickednesse they are vnworthie that he should reueale himselfe vnto them It commeth to passe oftentimes that god doth ouercome such lets yet notwithstanding so often as hee plucketh backe his hande from helpyng the vnbeleeuers he doth it for this cause because they doe not admitte and accept the same beeing enuironed with the straytes of vnbeliefe Thou shalt see the glory of God Note that the myracle is called the glorye of God wherein whilest God sheweth foorth the power of his hande he glorifieth his name Martha being at length content with this second saying of Christ doth suffer the stone to be remoued she saw nothing as yet but because she heareth that the sonne of God did not in vaine commaund them to doe this she doth willingly depend vpon his commandement alone 41 And Iesus lifted vp his eyes This was a token of a mind that was well framed to pray for to the ende a man may rightly call vpon god he must be ioyned with him which cannot be vnlesse being lifted vp aboue the earth hee ascend vp into the very heauens This is not done with the eyes seeing that hypocrites who are drowned in the deepe filth and dregges of their flesh seeme with their sterne countenance to draw heauen vnto them but the children of GOD must sincerelie perfourme that which they doe feigne Neither yet must he that lifteth vp his eyes toward heauen there include God in his cogitation who is euery where and filleth heauen an earth but because mens mindes can neuer escape from and acquit themselues of those grosse inuentions but that they â—â—all surmise some base and earthly thing of God saue onely when they be lifted vp aboue the worlde the scripture calleth vs thyther and testifieth that heauen is Gods seate As touching the lifting vp of eyes it is no continuall ceremonie which lawfull prayer cannot want For the publicane that prayeth with his countenance turned towarde the earth doth neuerthelesse pearce the heauens with his faith Yet that is a profitable exercise whereby men awake and stirre vp them selues to seeke God Yea the feruentnesse of prayer doeth so affect and moue the body oftentimes that besides meditation it doth willingly folow the minde Certainely it is without all doubt that when Christe lifted vp his eyes towards heauen hee was carried thither with singuler vehemecie Moreouer as he was wholy with the father so he would also bring others
who doth not thinke that he is conuersaunt amongest his weake brethren vpon that condition that hee may submit himselfe meekely and gently vnto those offices whiche seeme to be vncomely and filthie VVe must also note that Christ telleth them that he had giuen them an example Neither must we make all his facts examples in generall that we may follow them The Papists do boast that they doe keepe the fast of Lent imitating therein the example of Christ. But we must first mark whether he did this to the end his disciples should frame themselues to doe the like or no. VVe reade of no such thing wherfore it is no lesse peruers emulation then if they did assay to flie into heauen Moreouer whereas they ought to haue followed Christ they became Apes rather then followers They ordeine euery yere a publike washing of the feete as it were vpon a stage so that they thinke that they haue fulfilled the bare and vaine ceremonie excellently when they haue done this they suffer themselues freely to contemne their brethren And not that onely but after that they haue washed twelue mens feete they pull in peeces all Christes members cruelly and so consequently do euen spit in Christ his face VVherefore that comicall pompe is nothing els but a meere and filthie mocking of Christ. Neither doth Christ in this place commende vnto vs a yeerely ryte but hee commaundeth vs to bee readie duringe our whole life to washe the feete of our brethren 16 Verily verily I say vnto you These are prouerbiall sentences the vse whereof reacheth farther which notwithstanding are to bee applyed vnto this present circumstaunce VVherefore they are deceiued in my iudgement which take them generally as if Christe did in this place exhort his disciples to beare the crosse for this is true that he vsed them for his purpose Hee addeth afterwarde that they are blessed if they know them and doe them For that doth not deserue to bee called true knowledge which doth not bring the faithfull so far that they may become like to their head It is rather a vaine imagination whilest that we beholde Christe and those thinges which are Christes without vs. Gather hence that vntill suche time as a man shall learne to submit himselfe vnto his brethren he knoweth not whether Christ be his master or no. And forasmuch as no man doth submit himselfe vnto his brethren in all respects and many men doe also exercise themselues sleightly and coldly in the duties of loue it appeareth heereby how farre we are as yet froÌ„ the full light of faith 18 I speake not of you all I knowe whome I haue chosen but that the Scripture may bee fulfilled hee that eateth bread with mee hath lifted vppe his heele agaynste mee 19 Now I tell you before it be doone that when it is done you may beleeue that I am 20 Verily verily I say vnto you he that receiueth if I shal send any he receiueth meâ— and he that receiueth me receiueth him that sent mee 18 I speake not of you all Hee giueth them to vnderstand againe that there is one amongest the Disciples who is nothing lesse in very deede then a Disciple and this doth he partly for Iudas his sake to the ende he may make him the more inexcusable partly because of the rest of the companie least Iudas his fall doe subuert any of them Neither doeth he only encourage them to stand neuerthelesse in their calling though Iudas doe fall but because the felicitie whereof he make mention is not common to all men hee teacheth that it is so much the more earnestly to be desired and that we must so much the more constantly abide therin Nowe hee attributeth this thing to their election in that they shall stand For as mans power is fraile it should yeeld at euery blast and should fall with euery vehement motion vnlesse the Lorde did vphold it with his hand and because he gouerneth those whom he hath chosen what engines soeuer Satan doth erect against them yet shall he not preuaile but they shall perseuere firme and constant euen vntil the end Neither doth he only affirm that they must confesse y t they receiue perseuerance froÌ„ their electioÌ„ but also the beginning of godlines How coÌ„meth it to passe that one man doth more addict himselfe vnto the worde of God then another euen because he is elected Againe how commeth it to passe that the same man goeth forwarde in the right course of godly life saue only because Gods purpose is stable and that he will finishe the worke which he hath begunne with his â—ande Finally this is the fountaine of the difference betweene the children of God and the vnbeleeuers that the former sort are drawen vnto saluation by the spirit of adoption the other are carried headlong into destruction by their vnbrideled flesh Otherwise Christ might haue saide I knowe what euerie one of you will be And to the end they may arrogate nothing to themselues but may rather acknowledge that they differ from Iudas by grace only and not by their owne power he setteth before them free election that in it they may be grounded VVherefore let vs learne that all the partes of our saluation doe depend thereupon And whereas hee reckoneth Iudas in another place amongest the elect it is another manner of speech not contrary For he speaketh in that place of the temporall election whereby God appointeth vs vnto some certaine kind of work as Saul who was elected to bee a king yet was he a reprobate But Christ intreateth now of the eternall election wherby we are made the children of God wherby God hath predestinated vs vnto life before the worlde was made God doth sometimes adorne the reprobate with y e gifts of the spirit that they may execute that function whereunto they are called So princely vertues do appear for a time in Saul so Iudas did excel in such notable gifts as were meet for an Apostle of Christ. But y â— sanctificatioÌ„ of the spirit which y e Lord doth vouchsafe to bestow vpon none saue only his children is farre vnlike to these For he renueth them in minde and heart to the ende they may bee holy and without blame in his sight Secondly it hath a liuely roote in them which can neuer be plucked vp because God doth not repent him selfe of his adoption In the meane season this remaineth sure and certaine that it is the gift of Gods election that whenas we haue embraced Christ his doctrine by faith we doe also followe it in life and that this is the onely cause of our blessednes whereby we are distinguished from the reprobate that they being destitute of the grace of the spirite do wickedly perish we haue Christ to be our keeper who gouerneth vs with his hand defendeth vs with his power Furthermore Christ giueth in this place an euident testimonie of his diuinitie First of al when he saith that he iudgeth not after
they despise the heauenlye illumination Although this pride dooth reigne euery where which extinguisheth the light of the holy spirite asmuch as is possible yet let vs who acknowledge our owne pouertie knowe that what sound vnderstanding soeuer wee haue it proceedeth from no other fountaine Neuerthelesse the woordes of Christe doe declare that nothing canne be perceiued concerninge the holye spirite by humane sense but that hee is knowne by the experience of fayth alone The worlde saieth hee cannot receiue the spirit beecause it knoweth him not but yee knowe him beecause hee abydeth with you Therefore it is the spirite aloane whiche reuealeth himselfe vnto vs by dwellinge in vs beeing otherwise vnknowne and vncomprehensible 18. I will not leaue you as Orphanes This place teacheth what menne are and what they are able to do when they are depriued of the ayde of the spirit to witte they are fatherlesse children layd open to all manner deceites and iniuries vnfitte to gouerne themselues finally vnfitte of them selues to doe any thing The onely remedy of so great want is if Christe doe gouerne vs by his spirit which thing he promiseth he wil do Therefore the Disciples are firste admonished of their owne weakenes to the ende they may distrust themselues and depende vppon Christe his ayde alone Secondly he putteth them in good hope by promising a remedie because he saith that he wil not faile them VVhen as he saith I wil come vnto you he declareth how he dwelleth in his and fulfilleth all thinges to witte by the power of his spirit VVhereby it appeareth also that the grace of the spirite is an excellent and euident testimonie of hys diuinitie 19. Yet a litle and the world shal see me no more but you see me because I liue and you shal liue 20. In that day yee shall knowe that I am in the Father and you in mee and I in you 19. Yet a litle He proceedeth in the commendation of the peculiar grace which ought to haue sufficed the disciples to lighten yea quite to remoue their sorrowe VVhen as saieth hee I shall be remoued out of the sight of the world I will neuerthelesse be present with you And to the ende we may enioy this secrete beholding of Christe wee must not esteeme his presence or absence by the sense of the flesh but we must endeuour to behold his power with the eyes of faith VVhereby it cōmeth to passe that the faithful haue Christe alwayes present with them by his spirite and doe also beholde him how farre soeuer they be distant from him in body because I liue There may be a double sense and meaning of these words eyther that this sentence may be a confirmation of the next member or that it may be read by it selfe that the faithfull shall liue for this cause because Christ liueth I do willingly embrace the former sense out of which notwithstāding this other doctrine is gathered that the life of Christ is the cause of our life He dooth first of al note the cause of the difference why he shal be seene of his not of the world because Christ cānot be seene saue only according to the spiritual life wherof y e world is depriued The world seeth not christ it is no merueil for death is y e cause blindnesse But so soone as a man beginneth to liue by the spirit he is also endowed with eyes to see Christ. And this falleth out therefore beecause our life is also ioyned with Christe his life and floweth thence as from a fountaine For we are dead in our selues and the life wherein we flatter our selues is most wicked death Therefore when wee are occupied about obtaining life we must turne our eies toward Christ must translate his life vnto our selues by faith that our consciences may be fully assured that we are free from al daunger of death so long as Christe liueth for that is sure and certeine that his life is no life when his members are dead 20. In that day Many referre it vnto the daye of Pentecost but the continuall tenor as it were of one day is noted rather from the time that Christ shewed forth the power of his spirit vntill the laste resurrection They beganne to know already but it was a certeine slender rudimente or first instruction because the spirit had not wrought so effectuallye in them as yet For the wordes tende to this end that it cannot bee knowne by an idle spectulation what maner spiritual and mistical vnion that is which is betweene him and vs and againe betweene him and the father but that this is the onely way and meanes to know the same when as he powreth out his life into vs by the hidden woorking of the spirite and that is the experiment of faith whereof I spake a litle before And wheras the Arrians abused this testimony in times past that they might proue that Christ was God onely by participation and grace their cauill is easily aunswered For doubtlesse Christ entreateth not simply of his eternall essence but he commendeth that diuine power which was reuealed in himselfe For as the father hath giuen vnto the sonne the fulnesse of all manner of good thinges so againe the sonne hath powred out himselfe into vs. VVee are saide to bee in him beecause when as wee are engrafted into his body we are made partakers of righteousnesse and of all his good things hee is said to be in vs because hee dooth plainely declare by the efficacie of his spirit that he is vnto vs the authour and cause of life 21. He that hath my preceptes and keepeth them it is he that loueth me and hee that loueth me shal be loued of my father and I wil loue him and will reueale my self vnto him 22. Iudas saith vnto him not Iudas Iscariotes Lord what is done that thou wilt shew thy self vnto vs and not vnto the world 23. Iesus aunswared and saide vnto him if anye manne loue mee hee will keepe my woorde and my father will loue him and wee will come vnto him and wil abide with him 24. He that loueth not me keepeth not my sayings and the word which you haue heard is not mine but his that sent me 2◠Hee that hath my preceptes Hee repeateth the former sentence agayne because the true tryall of our loue toward him consisteth therin if we keepe his commaundementes VVhereof he putteth the disciples so often in minde least they misse the marke because we are most bent to fall awaye vnto carnall affection so that wee loue something else then Christ vnder the name of Christ. VVherunto appertaineth that of Paul likewise 2. Corin. 5. 16. Although we haue knowne Christe according to the flesh yet doe we know him so no more Therfore let vs be a new creature To haue the preceptes of Christ signifieth to be well instructed in them and to keepe them is to frame a mans selfe and his life according to their rule He that loueth me Christe speaketh
litle while and yee shall see me And that I goe to the father 18. Therefore they saide what is this that he saieth A litle while we wâ—te not what he saith 19. Therefore Iesus knew that they would aske him and he said vnto them you enquire of this amongst your selues which I said a litle while and ye see me not and againe a litle while and ye shal see me 20. Verely verely I say vnto you that ye shal weepe and mourne but the world shal reioyce and ye shal be sorowful but your sorow shal be turned into ioy 16. A litle while and ye see me not Christ foretold the disciples ofteÌ„times of his departure partely that they might endure the same with a more valiant courage partely that they might more earnestly desire the grace of the spirite whereof they were not very much desirous so long as they had Christ present with them in body Let vs take heede therefore that we read not that lothsomly which Christ beateth in not in vaine First of al he telleth them that he shal be taken from them shortly to the ende that being depriued of the sight of him wherein they onely rested they may not yet cease to be of a good courage Secondly he promiseth them the ayde of his absence yea he promiseth that he shal be restored agayne shortly after that he shal be taken away but after an other sort to witte by the presence of the holy Ghost Although othersome do expound this second member otherwise yee shall see me when I shal rise againe from death but only for a short time because I shal be receiued into heauen by and by But as it seemeth to mee the woordes will not beare that seÌ„se A litle and ye shal see me Yea rather he doth lighten and mittigate the sorrow of his absence with this consolation that it shal not be long and so he commendeth the grace of the spirite whereby he wil be present with them continually as if he shuld promise that he wil returne shortly after and that they shall not be depriued of the sighte of him any long tyme. Neyther ought that to be accounted an absurd thing in that he saith he is seene whilest he dwelleth in the disciples by the spirit for although he be not seene with the bodily eyes yet his presence is known by the certeine experiment of faith That is true which Paule saieth 2. Cor. 5. 6. that the faythfull are absent from God so long as they are conuersante vppon earth because they walke by faith and not by sight but it is as true that they may worthily boast in the meane season that they haue Christ abyding in them by fayth that they â—leaue vnto him as the members to the head that they possesse heauen with him by hope Therefore the grace of the spirite is a glasse wherein Christ wyl be beholden according to that of Paule in the same place 16. Althoughe wee haue knowne Christ according to the flesh yet doe we know him no more If any manne be in Christ let him be a new creature Because I goe to the father Some doe expound it that the disciples shuld see Christ no more because he shuld bee in heauen and they vpon earth I doe rather referre it vnto the second member yee shall see me shortlye because my death is not destruction which may separate mee from you but a passage into heauenly glory whence my diuine power shall come euen vnto you Therefore hee meant in my iudgement to teach in what estate hee should stand after death that they might be contente with his spirituall presence and that they might not thinke that they were anye whitte the worse for this that he liued no longer with them as a mortall man 19. Iesus knew Although the Lord doth seeme sometimes to speak to deaffe men yet doth he at length so prouide for the rudenes of his than his doctrine is not vnprofitable And it standeth vs vpon to doe our endeuour that neither pride nor slouthfulnes may be added vnto slowenes but let vs rather shew our selues to be humble desirous to learne 20. Yee shal weepe and mourne Hee sheweth for what cause he foretolde that his departure was at hand and did also adde a promise concerning his speedy returne to witte that they might the better know how necessary the ayde of the spirit was There is prepared for you saieth hee an hard and sore temptation for so soone as I shal be taken away by death the world shal triumph You shall be in great heauines the worlde shall account it selfe blessed and you miserable Therefore I thought good to furnish you with necessary weapons vnto this fight And he speaketh of the time which should be betweene his death and the sending of the spirite because their faith laid then as it were oppressed and hidden Your sorrow shal be turned into ioy Hee meaneth that ioy wherewith they were endued when they hadde receiued the holy Ghoste not that they were free afterward from sorrow but because al their sorrow and heauines which they should suffer was swallowed vp with the spiritual ioy VVe know that the Apostles were enuied were slaundered had manye causes of mourning so long as they liued but when as they were renued by the spirite they put off the feeling of the former infirmitie that they might with heroâ—call loftines easily treade vnder foote what euilles soeuer were brought vppon them Therefore the presente infirmitie is conferred in this place with the power of the spirite wherewith they should be endowed shortly For being almost ouerwhelmed for a time they did afterward not only fight ioyfully but they did also triumphe gloriously in the middest of the battels Althogh we must also note that he doth not only meane the meane season betweene Christ his resurrection and the death of the Apostles but that which followed afterward also as if Christ should say ye shal lye as it were prostrate for a time but when as the spirite shal set you vppe there shall new ioy begin which shal be augmented coÌ„tinually vntil ye reioyce perfectly being receiued into the heauenly glory 21. A woman when she bringeth forth hath sorow because her hâ—ure is come but wheÌ„ she hath brought forth a sonne she remembreth the afflictions no more for ioy that a man is borne into the world 22. And ye haue sorow therfore but I wil see you againe and your heart shal reioice and no man shal take your ioy from you 23. And in that houre ye shal not aske me any thing verely verely I say vnto you that whatsoeuer ye shal aske the father in my name he shall giue it you 24. Hitherto haue ye asked nothing in my name aske and yee shal receiue that your ioy may be full 21. A woman when she bringeth forth Hee confirmeth the sentence next going before with a similitude yea he expresseth his meaning more plainlye to witte that their heauy hearts shal
immediately when I wil not speake with you any more figuratiuely Truely the spirit taught the Apostles nothing else saue those thinges which they had heard from Christ this own mouth but wheÌ„ as he shed forth his bright beames vpon their hearts hee did so driue away their darknes that hearing Christ speake as it were after a new fashion they did easily vnderstand what he meant VVhen as he saith that he wil tel them of the father he teacheth that this is the drifte of his doctrine that he may bring vs vnto God in whom is placed perfect felicitie But there remaineth one question how he saith in an other place that it is graunted to the discipls to know the misteries of y e kingdoÌ„ of god vnto whoÌ„ he coÌ„fesseth he spak darkly in prouerbs for there that is Mat. 13. 11 he putteth a difference betweene them and the rest of the common people that he speaketh vnto the common people in parables I aunswere there was not so great ignoraunce in the disciples but that they did lightlye taste what their Maister meant So that he separateth them froÌ„ the flock of the blind not without cause He saieth now that his word hath bene hitherto allegoricall vnto them in respecte of that manifest light of vnderstanding which he would giue them shortly by the grace of his spirite Therefore both these thinges are true that they did far passe those vnto whom the woord of the Gospel was vnsauerie and that they were but young beginners in respect of the new wisdome which the spirite brought them 26. In that houre He repeateth the cause againe why the celestial treasures shall be opened then so liberally to witte because they shall aske in the name of Christ whatsoeuer they shall haue neede of and GOD will deny nothing which shal be asked in his sons name But there seemeth to be some disagreement in the words For Christ addeth immedidiately after that it shal be superfluous that he should aske the father But to what end serueth it to pray in his name vnlesse he take vpon him the office of a patrone And 1. Ion. 2. 1. he calleth him our Aduocate Furthermore Paule doth testifie Rom. 8. 32. that he maketh intercession for vs now The authour of the Epistle to the Hebrewes confirmeth the self same thing 7. 25. I aunswere that Christ dooth not simply deny in this place that he is an intercessour but his onely meaning is this that the father shal be so inclined towarde the disciples that he shall willinglye and readily giue them whatsoeuer they shall pray for The father saieth he shall meete you and for his infinite loue towarde you shall preuente your patrone whoe shoulde otherwise speake for you And when as Christ is said to make intercession for vs vnto the father let vs imagine no carnall thing of him as if falling down at the fathers knees hee didde humbly pray for vs but the power of his sacrifice whereby hee once reconciled God vnto vs being alway greene and effectual the bloud wherwith he purged our sins the obedieÌ„ce which he perfourmed are a continual intercession made for vs. This is a notable place whereby wee are taught that we haue the heart of God so soone as we haue set the name of his sonne against him 27. Because you haue loued me VVe are taught by these words that this is the onely hand of our coniunction with GOD if we be ioyned vnto Christ. And we are ioyned by a faith not feigned but such as proceedeth from a sincere affection which he signifieth by this woord loue For there is no man that beleeueth in Christ purely saue he that loueth imbraceth him with his whole heart VVherefore he did well expresse the force and nature of faith by this word But if sobeâ—t God beginne to loue vs then after that we haue loued Christ it followeth that the beeginning of our saluation is of our selues because we preuent the grace of God But very many testimonies of the scripture are against this opinioÌ„ and sentence The promise of God is I wil make them loue me And 1. Ioh. 4. 10. he saith not that we loued him first It were superfluous to gather any more places because there is nothing more certeine theÌ„ this doctrine that the Lord calleth those thinges which are not that he rayseth vp the dead that he adioyneth himsel vnto strangers that he maketh fleshy harts of stony harts that he appeareth vnto those that seeke him not I answere that men if they be of the number of the elect are beloued of god before their calling after an hiddeÌ„ maner who loueth al his before they are created but because they are not as yet reconciled they are worthily couÌ„ted Gods enemies as Paul saith Ro. 5 10. After this sort we are said in this place to be loued of god when as we loue Christ because we haue a pledge of his fatherly loue of whom we were afraid before as of a seuere iudge which hated vs. 28. I came out from the father This speach setteth forth vnto vs Christ his diuine power for our faith shuld not be firmly fixed in him vnlesse it did lay hold vpon his diuine power For his death resurrection which are two pillers of faith should helpe vs litle or nothing vnlesse his heauenly power were annexed thereunto Now we vnderstand how we ought to imbrace Christ to witte that our faith doe weigh and consider the purpose and power of God by whose hand he is offered vnto vs. Neither must we take this coldly that he came out from God but we must know also to what end and wherefore he came out to wit that he might be vnto vs wisdome sanctification righteousnesse and redemption In the second member whiche he added by by is noted the perpetuitie or continuance of his power For the Disciple might think that that was a temporall benefite that their master was sent to be the redeemer of the worlde Therfore he said that he returned vnto the father to the ende they may bee fully persuaded that none of those good thinges doe fall away by his departure which he hath brought because he powreth out the force and effect of his resurrection out of his heauenly glory Therefore he left the world when as he was receiued into heauen putting off our infirmities yet neuerthelesse his grace is forcible toward vs because he sitteth at the right hand of the father that he may enioy the gouernment of al the whole world 29 The Disciples say vnto him behold now speakest thou plainely and speakest no Prouerbe 30 Now we know that thou knowest all thinges and hast no need that any man should aske thee any question in this we beleeue that thou camest out from God 31 Iesus answered them Doe yee nowe beleeue Behold the houre shall come commeth nowe wherein you shall bee scattered euery man to his owne and yee shal leaue me alone although I am not alone
is a manifest distinction made heere betweene his person and the person of the father VVhence wee gather that God is not only eternall but that the worde of God is also eternall which was begotten of the father before the beginning of the worlde 6 I haue declared thy name to the menne whiche thou gauest mee out of the worlde thine they were and thou gauest them mee and they haue kepte thy woorde 7 Nowe haue they knowne that all thinges whiche thou hast giuen mee are of thee 8 Because I haue giuen them the wordes which thou gauest mee and they haue receiued them and they haue knowen indeede that I came foorth from thee and they haue beleeued that thou hast sent mee 9 I pray for them I pray not for the worlde but for them whom thou hast giuen me because they are thine 10 And all mine are thine and thyne are mine and I am glorified in them 11 And I am no longer in the worlde and they are in the worlde and I come vnto thee O holy father keepe them in they name whom thou hast giuen mee that they may be one as we are one 6 I haue declared thy name Christ beginneth here to pray vnto the father for his Disciples And he commendeth their safetie now with the like affection of loue wherewith he was about to suffer death for them straightway And the first reason of this his commendation is because they haue embraced the doctrine whiche maketh men the children of God truly and indeede There was no faithfulnesse and diligence wanting in Christ to call al men vnto God but his labour was effectual profitable only in the elect his preaching was commoÌ„ to all men which did declare and make manifest the name of God neither ceased hee to aâ—ouch his glory amongest the obstinate VVhy saith he then that hee declared it only vnto a fewe saue only because the elect alone doe profite being taught inwardly by the spirite Gather therefore that all men before whom doctrine is set are not taught truly and effectually but those only whose minds are illuminated Christ assigneth the cause vnto Gods election because he putteth no other difference why passing ouer some he declared the name of the father vnto othersome saue only because they were giuen him VVhereupon it followeth that faith floweth from the secrete predestination of God and that therefore it is not giuen vnto all men in generall because all men doe not appertaine vnto Christ. VVhen he addeth Thine they were and thou gauest them me the eternitie of election is first of all noted and secondly how we must consider it Christ declareth that the elect were alwayes Gods Therefore God distinguisheth them from the reprobate not by faith or any merite but by meere grace because whilest that they are the farthest most estraunged from him yet he accounteth them his owne in his hidden counsell The certaintie consisteth in that that he giueth all those to his sonne to keepe whom he hath chosen least they perishe And wee must turne our eyes vnto this that we may knowe assuredly that we are of the order of the children of GOD. For Gods predestinaâ—â—tion is hidden in it selfe and it is reuealed vnto vs in Christe alone They haue kept thy worde This is the third degree For the first is free election the second that giuing whereby we passe ouer into Christes tuitioÌ„ Being receiued by Christ we are gathered by faith into his sheepfolde The worde of God is soone forgotten amongest the reprobate but it taketh roote in the elect whereby they are said to keepe it 7 Now they haue knowen That which is the chiefest thing in faith is expressed here whilest that wee beleeue in Christ in such sort that faith stayeth not in the beholding of the fleshe but conceiueth his diuine power For when he saith They know that all these things are of thee which thou hast giuen mee he meaneth that the faithfull doe perceiue that all that whiche they haue is celestiall and diuine And truly vnlesse we lay holde vppon God in Christ we must needes stagger continually 8. And they haue receiued them Hee expresseth the manner of thys knowledge because they haue receiued the doctrine which he taught And least any manne shoulde thinke that his doctrine was of manne or that it sprange vppe in the earth he professeth that GOD is the authour thereof when hee sayeth The woordes which thou haste giuen mee haue I giuen vnto them Hee speaketh according to his custome in the person of a mediatour or minister when hee sayeth that he hath taught that onely which hee receiued of the father For in as muche as his estate in the fleshe was yet base and his diuine Maiestie lay hidde vnder the shape of a seruaunt he doeth rather signifie God vnder the person of the father Neuerthelesse we must remember that which Iohn testified in the beginning that in as muche as Christe was the eternall woorde of God he was alwayes one God wyth the father The sense therefore is thys that Christe was a faithfull witnesse of GOD amongest the Disciples that their faith might be grounded in the onely trueth of God seeingâ— that the Father himselfe spake in the Sonne But the receiuinge whereof he speaketh commeth thence because he declared the Fathers name vnto them effectually And they haue knowen in deede Hee repeateth the selfe same thinge in other woordes which he hadde touched before For that Christe came foorth from the Father and that he was sent of the Father are as muche as that which went before that al thâ—se things are of the Father which he hath The summe is that faith must straight way beholde Christe yet so that it conceiue no earthly and contemptible thing of hym but that it be caryed vpwarde vnto his diuine power that it maye be fullye perswaded that it hath God and what soeuer is Gods perfectly in him VVe must also note that he vseth this worde knowen in the former member and afterward this woord beleeued for by this meanes he teacheth vs that there can be nothing rightly knowen concerning God saue only by faith and that there is so great certaintie in faith that it may worthely be called knowledge 9. I pray for them Christ hath hitherto rehearsed that whiche might purchase fauour for the Disciples with the father nowe hee frameth the prayer it selfe wherein hee declareth that hee asketh nothynge but that whiche is agreeable to the will of the father because hee doeth onelye commende those vnto the father whome hee loueth of hys owne accorde For hee sayeth flatly that hee prayeth not for the world because he is carefull for none but for his owne flocke whiche he hath receiued from the fathers hande Yet this may seeme to be an absurde thynge for there canne no better rule of prayer be inuented then if wee followe Christe our guide and maister But we are commaunded to praye for all menne and againe Christe himselfe prayed
shall suffer Therefore if wee couet to be preserued according to the rule whiche Christe hath deliuered wee must not wishe to be free from euilles neither must we pray God to translate vs by and by into blessed rest but let vs bee content with the certaine and sure hope of victorie and let vs in the meane season resist all euilles valiauntly from whiche that wee may escape Christ hath prayed vnto the father In summe Christ taketh not his out of the wold because he will not haue them to be soft an slouthfull yet notwithstanding he deliuereth them from euill that they may not be ouerwhelmed For he will haue them to striue but hee will not suffer them to be wounded to death 16 They are not of the worlde likeas Hee repeateth againe that all the whole worlde hateth them to the end that his heauenly father may the more beningly help them he doth also declare that this hatred procedeth not from their offence or fault but because the world hateth God and Christ. 17 Sanctifie them in thy truth This sanctification comprehendeth the kingdome of God and the righteousnesse thereof to wit when God doth renue vs by his spirite and confirmeth and prosecuteth vnto the ende the grace of renouation Therefore he requesteth first that the father woulde sanctifie his disciples that is that he woulde addict them wholy vnto himselfe and challenge them as an holy flocke Secondly hee assigneth the meanes and manner of sanctification and that not without cause For brainsick men doe babble many things foolishly concerning sanctification yet they passe ouer gods truth wherby he consecrateth vs vnto himselfe Again because other mē being ful out as foolish do trifle cōcerning the truth and doe in the meane season neglect the woorde Christe saith plainely that the truth is no where els saue only in the worde by which truth God doth sanctifie his children For the woorde is taken for the gospell whiche the Apostles had alreadie hearde proceede from the mouth of their master and which they should shortly preach vnto others In this sense Paule teacheth Ephe. 5 2. 6. that the Churche is made cleane in the fountaine of water in the worde of life It is god alone that sanctifieth but because the Gospell is his power vnto saluation to euery one that beleeueth Rom. 1. 16. whosoeuer hee bee that departeth from the meane hee must needes waxe more and more vile Truth is taken in this place by the excellencie for the light of the heauenly wisedome wherein God reuealeth himselfe vnto vs that hee may conforme vs and make vs like to his owne image The externall preaching of the worde doth not this of it selfe which the reprobate do wickedly profane but let vs remember tha◠Christe speaketh of the electe whome the spirite doth regenerate effectually by the woorde And seeing that the Apostles were not altogether voide of this grace wee must gather out of Christ his wordes that this sanctification is not finished in vs the first day but that wee goe forwarde in the same during our whole life vntill God doe fulfill vs with his righteousnesse when we haue put off the flesh 18 As thou hast sent mee He confirmeth his prayer with another argument to wit because he and the Apostles haue both one calling I saith he doe put vppon them the same person which at thy commandement I haue borne hytherto Therefore they must needes bee furnished with thy spirite that they may bee able to beare so great a burthen 19 And for their sakes doe I sanctifie my selfe He doth more plainely declare by these wordes out of what fountaine that sanctification doeth flowe which is wrought in vs by the doctrine of the Gospell to wit because hee hath consecrated and dedicated himselfe vnto the father that his holinesse might come vnto vs. For the blessing is spread abroad from the first fruites vnto al the other fruite so the spirit of God sprinkleth vs with Christe his holinesse and maketh vs partakers thereof and that not by imputation only for by this meanes he is said to bee made vnto vs righteousnesse 1. Cor. 1. 13. but he is also saide to bee made vnto vs sanctification because he hath offered vs vnto his father after a sort in his owne person that wee may bee renued by his spirite into true holinesse Furthermore although this sanctification doe appertaine vnto the whole life of Christ yet it is made most apparant in the sacrifice of his death because hee appeared then to be y ◠true Priest which should consecrate the temple the altar all the vessels and the people by the power of his spirite 20 And I pray not for them only but for those which shall beleeue in mee by theyr worde 21 That they may be all one as thou O father in me and I in thee that they may be one also in vs that the worlde may beleeue that thou hast sent me 22 And I haue giuen thē the glory which thou gauest me that they may be one as we are one 23 I in them and thou in mee that they may be made one and that the world may knowe that thou hast sen◠mee and hast loued them as thou hast loued mee 20 And I pray not for thē onely Hee extendeth that prayer farther nowe wherein he comprehendeth the Disciples only hytherto to wit vnto all the Disciples of the Gospell which should be vnto the ende of the worlde This is certainely notable matter of hope for if wee beleeue in Christ through the doctrine of the Gospell wee neede not to doubt but that wee are alreadie gathered with the Apostles into the faithfull custodie least any of vs doe perish This prayer of Christ is a quiet hauen wherein whosoeuer arriueth he is free from all danger of shipwracke For it is as muche as if Christ had sworne by solemne wordes that he careth greatly for our safetie And he beginneth with his Apostles that their safetie wherof we are certaine might make vs also more certain that we our selues shal be safe Therefore so often as Satan assaulteth vs let vs learne to holde vp this buckler that wee are not in vaine ioyned vnto the Apostles by the holy mouth of the sonne of God that the safetie of vs all might be included as it were in the same bundle Therefore there is nothing which ought more vehemently to pricke vs forwarde to embrace the Gospell For as it is an vncomparable good thing for vs to be offered to God by the hand of Christ that we may bee preserued from destruction so we ought worthily to preferre the loue and care thereof before all other thinges The slouthfulnesse of the worlde in this point is wonderfull All men are desirous to bee safe Christ deliuereth the sure and certaine way and meanes to obtayne the same from whiche if any man turne aside there remaineth no good hope for him yet there is scarse one amongst an hundreth which doth vouchsafe to receiue that which
Christ did indeede execute the office of a teacher yet he vsed the hidden reuelation of the spirit and not onely the sound of the voice to make his father manyfest His meaninge is therefore that he taught the Apostles effectually but because their fayth was yet weake he promyseth vnto them greater proceedinges and that they should profit better in time to come and so he prepareth them to hope for greater grace of the spirit And although he speaketh of the Apostles we may gather a common exhortation thence that wee study to go forward dayly and that we do not think that wee haue runne so wel but that we haue yet far to go so long as we are compassed aboute with the flesh That the loue c. That is that thou maist loue them in me or that the loue wherewith thou hast loued me may spread it selfe abroade euen vnto them For the loue wherewith God loueth vs to speake properlye is no other loue saue that wherewith he hath loued his sonne from the beeginning that he might make vs also acceptable amiable vnto himself in him And certeinly as I haue sayd a litle before we are hated of God as touching our selues without Christ and he beginneth to loue vs theÌ„ when as we grow into the body of his well beloued sonne This is an vnestimable priueledge of fayth in that we know that the father loued Christ for our sakes that we might be may be partakers of the same loue continuallye But we must note this particle I in them whereby wee are taught that we are no otherwise comprehend in that loue whereof he speaketh vnlesse Christ dwel in vs. For as the father cannot behold the sonne but that he hath all his body before him together so if wee wyll haue him to beeholde vs we must be his members indeede Chap. 18. 1. VVHen Iesus had spoken these thinges he went out with his disciples ouer the brock Cedron where was a garden whereinto he entred his disciples 2. And Iudas knew the place also which betrayed him because Iesus came thither often with his disciples 3. Therefore when Iudas had receiued a band and ministers of the Priests and Pharises he came thither with lanternes and lightes and weapons 4. And seeing that Iesus knew what thinges soeuer should come vpon him hee went out and said vnto them whom seeke yee 5. They answered him Iesus of Nazareth Iesus said vnto them I am he And Iudas which betrayed him stoode with them 6. Therefore so soone as he sayde vnto them I am he they went backward and fell to the ground 1 VVhen Iesus had spoken these thinges In this hystory Iohn omitteth many thinges which are read in the other three Euangelistes and this doth he with good aduisement like as he determined to gather many thinges worthy to be remembred which they conceale Therefore let the readers borrow these thinges of the other Euangelistes which are wantinge heere Ouer the brooke Cedron In the Greeke the article is added as if the brook had his name of Cedars but it is like that it crept in through errour For there is mention made oftentimes of the valleye or brooke Kidrâ—n in the scripture The place was so called by reason of the darknes beecause the valley was hollow and therefore darke Although I doe not contend about that matter I bring that onely whiche is more like to be true wee must especially note the Euangelists purpose in shewing the place for he meant to shew that Christ went forth willingly vnto death Hee cometh into the place which he knew Iudas knew familiarly Why so saue only that he may willingly offer himself vnto the traitor his enemies Neither did vnaduisednesse or rashnesse deceiue him seeing that he knew al things before which were at hand Iohn addeth afterward that he went to mete them Therefore he died not being constrained but of his owne accord that he might be a voluÌ„tary sacrifice for without obedience our sinnes had not ben purged Furthermore he entreth into the garden not that he may hide himselfe there but that he might haue freer and more space to pray And in that he desired thrice to be deliuered from death it is not contrary to that willing obedience whereof we haue spoken For it was meete that he should wrastle with difficulties and daungers that he might at length get the victorie now hauing subdued the horrour of death he maketh haste vnto death freely and ioyfully 3. Therefore Iudas In that Iudas commeth furnished with souldiours and so great a garde in is a signe of an euill conscience which feareth alwayes for no cause It is certaine that he receiued the band of menne at the Presidents pleasure who sent also a Tribune who was a captaine of a thousand footemen For there was a garrison of soldiours alwaies in the citie for feare of sodaine tumultes and the President himselfe did alwayes carie with him a companie of soldiours which wayted vppon him whether soeuer he went the rest were the seruaunts of the priestes But Iohn nameth the Pharisies apart whose madnesse was most hotte as if they cared more religion 4. And seeing Iesus knâ—we The Euangelist setteth downe more plainely how willingly Christ went vnto death and yet he doth also shew what great power he breathed out in one voyce and woorde to the ende we may knowe that the wicked could doe no more to him then he suffered them Hee answeareth courteously that he is the same man whome they seeke and yet he throweth them downe to the ground as if it had been with a violent whirlewinde yea with a thunderbolte Therefore hee wanted no power to stay and restraine their hands if he had thought it good but he woulde obey his father by whose decree he knewe he was called to die Hence we gather how horrible and fearful Christ his voice shal be to the wicked when as he shal sitte vppon his iudgement seate to iudge the world He stode then as a lambe ready to be offred vp in sacrifice he was depriued of his maiestie then to loke to he throweth down his enemies at a sodaine with one word which were armed fre from feare and with this word he did not accuse them but doth only answer I am hee VVhat shall befall them then when hee shall come not to bee iudged of men but to be the iudge of quicke and dead not in that base and simple apparell but in his heauenly glory with his Angelles But he meant to shew some token of that force and efficacy which Isaias 11. 4. giueth to his voyce The Prophet reckeneth this amongst other powers vertues of Christ that he shall strike the earth with the rodde of hys mouth and he shal flea the wicked with the breath of his lips Paul suspendeth and deferreth the fulfilling of this prophesie vntill the ende 2. Thes. 2. 8. Yet we see the wicked fall daily with their fury and pride at the voyce of Christ.
he teacheth els where to wit that Christ came with water and blood by which woordes he signifieth that he brought him the true purgation of sinnes and the true washing For the forgiuenesse of sinnes and righteousnesse and purity of the soule were figured in the law by these two signes sacrifices and washings In sacrifices blood did purge sinnes and was the price to pacifie Gods wrath withall washings were testimonies of true puritie and remedies to purge vncleannesse and to wash away the filthinesse of the flesh Least faith should abide any longer in these elements Iohn testifieth in the sith chapter of his Epistle that the fulfilling of both these graces is in Christe and heere he bringeth foorth a visible signe of that thing To the same end serue the sacraments which Christe hath left vnto his Church For the purging puritie of the soule which consisteth in newnesse of life is shewed vnto vs in baptisme and the supper is as a pledge of the purging which is finished But they differ much from the figures of the old lawe because they offer Christ as being present whom the figures of the lawe did shew to be farre off as yet VVherefore I doe not mislike that which Augustine writeth that our sacrameÌ„ts flowed out of Christes side for we are then washed from our filthines indeed and we are renued into an holie life then doe wee liâ—e before God being redeemed from death and deliuered from giltinesse when as Baptisme and the holie Supper doe bring vs vnto Christes side that wee may draw thence by faith as out of a fountaine that which they represent 36 Yee shall not break a bone This testimonie is fet out of the twelfth of Exodus 46. and Num. 9. 12. where Moses intreateth of the paschall lambe And Iohn taketh that for a thing which all men do graunt that that lambe is a signe of that true and onely sacrifice whereby the church was to be redeemed Neither doth that any whit hinder that it was offered in the remembrance of the redemption which was alreadie past For God woulde haue that benefite so remembred that it might promise the spirituall deliuerance of the Church in time to come VVherefore 1. Cor. 5. 7. Paule doth also applie vnto Christ without doubting that forme of eating the lambe which Moses prescribeth And by this proportion and similitude doth our faith gather no small fruite because it beholdeth in the ceremonies of y e law the saluatioÌ„ exhibited in Christ. And to this end tendeth Iohn his drift y t Christ was not only the true pledge but also the price of our redemption because wee see that fulfilled in him which was shewed in times past to the olde people vnder the figure of the passeouer VVhereby the Iewes are also taught that they must seeke the substance of all thinges in Christ which the lawe prefigured but performed not in deed 37 They shall see him whom they haue thrust through They wreste this place too violently who goe about to expound it of Christ according to the letter Neither doth the Euangelist cite it to this ende but rather that he may shewe that Christe is that God who complained in times past by Zacharie 12. 10. that the Iewes did thrust through his brest And God speaketh in that place after the maner of men signifying that hee is wounded with the wickednesse of the people and especially wyth the obstinate contempt of his woorde as it is a deadly wounde in man whose heart is thruste throughe As he sayeth in another place that his spirite is heauy Mat. 26. 38. Now because Christ is God reuealed in the flesh Iohn sayeth that that was fulfilled openly in his visible flesh which his diuine maiestie suffered of the Iewes in such sort as it coulde sufter Not that God is subiect to the iniuries of men or that the external blasphemies and reproches vttered against him doe come vnto him but because he meant to expresse of howe great sacriledge the vngodlinesse of men is guiltie whilest that it lifteth vppe it selfe vnto heauen stubbernly And Iohn doeth for good causes ascribe that vnto the Iewes which was done by the hande of a souldiour of Rome like as they are sayd in an other place to haue crucified the sonne of GOD although they touched not his body with one finger Nowe the question is whether God promiseth repentance vnto the Iewes vnto saluation or he threatneth that he will come as a reuenger VVhilest that I weigh the place diligently I thinke that it comprehendeth both to witte that God shall at lengthe gather vnto saluation the reliques of the lost and desperate nation and he shall shew vnto the conteÌ„ners by his horrible vengeance with whom they had to deale For we knowe that they were woont no lesse boldlye to mocke the Prophets then if they had babbled without any commandement of God God sayeth that they shall not escape vnpunyshed for this because he will at length defend his owne cause 38. And after these things Ioseph of Aramathia who was Iesus his disciple but secreatly for feare of the Iewes besought Pilate that he might take downe the body of Iesus and Pilate suffered him The refâ—re he came and tooke downe the body of Iesus 39. And Nicodemus came also who came vnto Iesus first by night bringing a mixture of Myrrhe and Alâ—es about an hundred pound weight 40. Therefore they tooke the body of Iesus and they wound it in linnen clothes wyth the odours as the maner of the Iewes is to burie 41. And there was in the place where he was crucified a garden and in the garden a newe tombe wherein was neuer man laied 42. There then layed they Iesus because of the preparation of the Iewes for the sepulchre was nigh at hande 38. Ioseph besought Pilate Iohn setteth downe now by whom in what place howe honourably Christ was buried Iohn nameth two whiche buried Christ Ioseph and Nichodemus the former whereof desired Pilate to giue him the body of the dead which should otherwise haue ben left to the pleasure of the souldiours Mathewe affirmeth that he was riche and Luke sayeth that he was a counsellour that is of the order of the Senatours And we sawe that Nichodemus was had in great reputation amongest his and we may also easily gather that he was riche by the great cost which hee bestowed in bringing the mixture Therefore their richesse hindered them hitherto from giuing their name to Christ and they might no lesse haue hindered them heereafter from takinge vppon them so odious and infamous a profession The Euangelist sayeth expresly that Ioseph was kept backe by feare from professinge that hee was a disciple of Christe But hee repeateth that concerninge Nichodemus whych wee hadde before that hee came vnto Iesus secreatlye and by nighte Therefore whence hadde they suche Heroicall fortitude of a sodaine that they come abroade in extreeme dispaire I omitte the manifest daunger which they must of necessitie haue incurred
the name of faith vnproperly because it was conceiued only of the doctrine of the Gospel and tended to no other end saue only vnto Christ. Out of this seede came at length true and sincere faith which hauing lefte the sepulchre did ascend vnto the heauenly glory of Christe VVhen as the Scripture speaketh of the rudiments and first of faith it sayeth that Christe is engendered in vs and we againe in him But the disciples are to bee accounted more then infants almost whilest that they are ignoraunt of Christe his resurrection Yet the Lorde nourisheth them as vnborne children in the wombe They were before like children and they were gone a little forward but the death of Christ brought vpon them such weakenesse that they were to be begotten and fashioned againe as Paule speaketh of the Galathians fourth chapter and ninthe verse In that Peter who made lesse haste goeth first into the sepulchre lette vs learne that there is more giuen vnto many in the hinder ende then appeareth in the forefront or beginning And vndoubtedly we see many who were very feruent and hotte in the beginning faint and faile when they are come to the conflict and others which were thought to be sluggish to take to themselues fresh courages 5. Hee sawe the linnen cloathes lying The linnen cloathes were as it were things putte off to make the resurrection of Christe more credible For it was not to be thought that his body was stripped that it might be caried vnto some other place Neither friende nor foe woulde haue done this VVhereas he sayeth that his head was wrapped in a kerchiefe thereby is refuted the vanitie of the Papistes who faine that the whole body was sewed vppe in one sheete whiche they cause the miserable common people to woorshippe I omitte their ignorance in the Latine tongue whereby it came to passe that they called the cloath which couered the whole bodye a napkin wherewith menne wipe sweat from their faces I omit their impudencie that they boast that they haue the same hande kerchiefe in fiue or sixe diuers places But this so grosse a lie is vntollerable which is quite contrary to the historie of the Gospell Heereunto is added that feigned myracle whiche they feigned of the image picture of Christs body painted vpon the linnen cloath I pray you if there had beene any such myracle wrought woulde the Euangelist haue passed ouer the same without making any mention therof who reckoneth vp thinges which were of lesse importance so diligently Therefore let that simplicitie be sufficient for vs that Christe hauing cast away the tokens of death meant to testifie that hee put vpon him the blessed and immortall life 8 Hee saw and beleeued That is a colde exposition which some men bring that Iohn beleeued that which he had heard of Mary to wit that the body of Christ was taken away For you shall neuer find the word beleeue in this sense especially whereas it is put simplie and without any thing added vnto it Neither is that any let that Peter and Iohn returne home againe doubting for Iohn vsed this speech in some places before when he would note the going forward of faith And nowe Luke saith 24. 12. that Peter marueiled when hee sawe the sepulchre lye in such sort VVhereby he signifieth that there came some greater and higher matter into his mind then that whiche Marie had told him They had oftentimes heard that of Christs mouth which they sawe then with their eyes but they had forgotten this but beeing now admonished with the beholding of some new thing they begin to think diuinely of Christ although they be yet far from the pure and euident knowledge of faith Therefore Iohn accuseth himselfe whylest that hee confesseth that this was vnto hym the beginning of beleeuing when as hee sawe the signes of the resurrection of Christ. Moreouer hee amplifieth his owne and his brethrens fault in that they had not onely forgotten Christe his wordes but they knewe not the scriptures For he ascribeth the want of faith vnto this ignorance whence we may also gather a profitable admonition that it is to be imputed vnto our owne sluggishnesse when wee know not those thinges which we shoulde haue knowen concerning Christe because we haue not profited so much in the Scriptures as became vs whiche reueale the power of Christe to the full That we may not fet an example any farther the resurrection of Christe is shewed there obscurely and darkely but there are manyfest testimonies extant to attentiue Renders Paule proueth Act. 13. 34. that Christe ought to haue risen agayne because God saith by Iesaias 55. 3. that the mercy promised to Dauid shall be stable vnder his kingdome Some vnskilfull man would thinke that that is nothing appertinent vnto the matter which Paule bringeth but whosoeuer doe holde the principles of faith and are rightly exercised in the Scripture doe easily knowe howe fitlie he reasoneth For to the ende Christe may continually establishe vnto vs the grace of God hee must needes liue continually There bee many such like places whiche I need not to gather nowe Therefore let vs be content with three Psalm 16. 10. we reade thou shalt not suffer thine holy one to see corruption Peter and Paule expounde this prophesie of Christe and that for good causes sithence there is no one of the children of Adam whiche is not subiect to corruption of himselfe Therefore Christe his immortalitie is auouched there And it is not to bee doubted but that that sentence doth belong vnto Christ The Lorde said vnto my Lord sitte at my right hande vntill I make thy foes thy foote stoole Psalm 110. 1. And death shall not be destroyed vntill the last day Therefore the kingdome is giuen vnto Christe vntill the ende of the worlde which cannot stand withou this life And Iesaias speaketh the plainest of all other 53. 8. VVho after that he hath fortolde the death of Christ addeth immediately after that this age shall be vndeclarable In summe we must hold that the doctrine of the scripture is so full and perfect in all pointes that whatsoeuer is wanting in our faith ought iustly to be accounted the ignorance thereof 10 Therefore the Disciples went againe vnto their owne home 11 But Mary stood without weeping at the sepulchre furthermore when shee wepte she bowed her selfe downe into the sepulchre 12 And shee saw two angels sitting in white garments one at the head and another at the feete where the body of Iesus was laide 13 And they say vnto her woman why weepest thou Shee saith vnto them because they haue taken away my Lord and I know not where they haue laid him 14 VVhen she had saide thus she turned backe and saw Iesus standing and the knew not that it was Iesus 15 Iesus saith vnto her woman why weepest thou whom seekest thou she thinking that it was the gardiner saith vnto him Sir if thou hast taken him away tell mee where thou hast
not only he but we had a new help to testify Christ his resurrection But the stubbernes of Thomas is vnto vs an example that this frowardnesse is ingendered almost in all men that they doe hinder themselues of their owne accord when as the entrance vnto saith is set open 25. Vnlesse shal see The fountain of the vice is noted in this place because euery mā wil be wise according to his own sense doth beare too much with himselfe These words do nothing agree with faith but it is a sensual iudgement that I may so cal it Therfore this befalleth all mē who are addicted to thēselues that they leaue no place for the word of God It skilleth not whether you read it the place or figure or print of the nailes For it may be that the scriueners haue tourned tupon into topon or on the cōtrary yet the sense is not altered therfore Therfore let the readers chuse whether they had lieuer 26. Bring in thy finger We haue already spoken once of Christ his entrance and his forme of salutation which he vsed Furthermore in that Christ doth so readily graunt Tho. that which he asked so wickedly so consequently doeth bid him feele his hands handle the wound of his side we gather hereby how diligently he prouided both for his our faith For he had not respect vnto Tho. only but vnto vs also least any thing should be wanting to the establishing of our faith The dulnes of Tho. is wonderful mōstrous being not content when he saw Christ he wold also haue his hands to be witnesses of his resurrection So that he was not only stubberne but also proud reprochful against Christ. He ought at least to haue been confounded with shame to haue ben afraid so sone as he saw Christ. But he thrusteth in his hand boldly and without feare as if he were not guilty of any fault For we may easily gather out of the words of the Euangelist that he came not to himselfe again before such time as he was conuicted by the touching it self So whilest that we giue lesse honor to the word of the Lord then is meete there cōmeth vpon vs by litle litle vnawares a worse stubbernes which bringeth with it cōtempt of it yea it taketh from vs all reuerence of him VVherefore we must take so much the more paines to bridle the wantonnes of our wit and nature least whilest that euery man doth giue himselfe greater liberty to resist then is lawful he shut the gate of faith against himself after that all feeling of godlines is as it were extinguished 28. My Lord and my God Thomas is awaked at length out of his dreame and he crieth out throughe admiration as men are wont to do who returne vnto themselues after that they haue beene beside themselues My Lord and my God For the abrupt sentence hath greater force and it is not to be doubted but that he brake out into these words being enforced with shame that he might therby condemn his sluggishnes Furthermore this so sodaine an outcry doth shew that faith was not quite extinguished in him although it was choked For he handleth not Christ his diuinity in his side or hands but he gathereth much more by out of these signs then they shew Whēce commeth this saue only because he returneth to himself sodainly out of forgetfulnes drousines Therfore it appeareth that that is true which I said euen now that the faith which semed to be abolished did lie hid in his hart as if it had been couered The same thing doth also befal many sometimes for they are wanton for a time as if they had cast away the feare of God so that there appeareth in them no faith but so sone as they are chastned with some light chastisement of God they come to thēselues againe when the fiercenesse of the flesh is brought vnder Certainly a disease should not be sufficient of it selfe to teach godlinesse whence we gather that so soone as the impediments are purged the good seede which lay hid beginneth to appeare VVhereof there was an excellent example in Dauid for we see howe carelesly he triumpheth after that he hath obtained hys lust all men would haue thought that faith had been quite abolished out of his minde at that time But he is so sodainly called into the way by suche a short admonition of the Prophet that we may readily gather some small fire although it were couered yet was in his minde which did without delay break forth into a flame As touching men they are guilty euen as if they had dispoiled themselues of faith of al the graces of the holy Ghost But it cōmeth to passe through the vnmeasureable goodnes of god that the elect do not so run hedlōg into alienatiō Wherfore we must take good heed that we fall not away frō the faith Yet we must perswade our selues that god doth kepe back his elect wyth an hidden bridle that they fal not deadlily that he doth myraculously nourish alwaies in their harts some sparcles of faith which he setteth on fire afterward with a new blast of his spirit in due time But this cōfession hath 2. members Tho. confesseth that christ is his lord then he climeth higher calleth him his god also We know in what sense y ◠scripture calleth christ Lord to wit because he is made by his father the chief moderator and gouernor who hath al things vnder his gouernment before whō euery knee must bow And finally because he is his fathers vicegerent in gouerning y e world So that this name lord belōgeth properly vnto him in as much as he is the mediator reuealed in the flesh and the head of the church But so sone as Th. knew the lord he is by by caried vp vnto his eternal diuinity that for good causes for Christ came down vnto vs for this cause was first of al abased then afterward he was placed at the right hād of the father he obtained the gouernment lordship of heauen and earth that he might lift vs vp vnto his diuine glory the glory of his father Wherfore to the end our faith may come vnto the eternall diuinity of Christ it must begin at that knowledge which is nigher more easie So y t it was truly said of some mā that we are brought led from christ as he is mā vnto christ as he is god because our faith goeth forward in such sort by degrees that laying hold vpō christ in earth as he was born in the stable hāged vpō the crosse it may passe vnto the glory of his resurrection and frō thēce at lēgth vnto his eternal life power wherin his diuine maiestly shineth Neuertheles we must know this y t we cānot rightly know that christ is the lord but that the knowledge of his diuinity succedeth immediately Neither is it to be douted but that this ought to be the
promises of God his word I answear that myracles haue none other vse giueÌ„ them in this place saue only that they may be helps shoares vnto faith For they serue to prepare the minds of men that they may y e more reuerently heare receiue the word of god For we know how cold slowe our attentiuenesse is vnlesse it be pricked forward by some other thing And again there is no smal authority added vnto the doctrine receiued then when the Lord reacheth out his mighty haÌ„d out of heauen to vnderprop the same as Marke sayeth 16. 20. that the apostles taught the Lord working togither confirming the word with signes folowing Therfore although faith doth leane properly vnto the word of god and doth looke vnto the word as vnto the only marke yet myracles are not in vaine so that they be referred vnto the word also and directe our faith thither VVe haue sayd else where why myracles are called signes to witte because the Lord stirreth vs vp by them to consider hys power whilest that hee sheweth some newe and straunge thinge That Iesus is Christe He vnderstandeth Christe as he was promised in the lawe and the Prophets to witte the mediatour betweene GOD and men the chiefe Embassadour of the father the onely restorer of the worlde and the authour of perfecte felicitie For Iohn did not take the bare title that he might therewithall adorne the sonne of God but hee comprehended vnder the name of Christe all those offices whiche the Prophets doe assigne vnto him Therefore we must consider him as hee is described vnto vs in that place VVhereby that doeth more plainlye appeare which we sayde of late that faith doeth not sticke in myracles but is brought straightway vnto the worlde For it is all one as if Iohn should haue sayd that that was proued by myracles which the Prophets taught some times by woord of mouth And we see that the Euangelists themselues doe not stande simply in reckening vp myracles but are rather occupied in doctrine because myracles shoulde of themselues procure nothing but a confused woondering VVherefore this is the meaning of the wordes that these things are wrytten that we may beleeue in as much as faith may be holpen by myracles He addeth the sonne of God because no fitte man coulde haue beene founde amongest the common sort of men to doe so great things to witte to reconcile the father vnto vs to purge the sinnes of the worlde to abolish death to pull downe the kingdome of sathan to bring vnto vs true righteousnesse and saluation But seeing that this woorde Sonne belongeth vnto Christ only it followeth that hee is not the sonne of GOD by adoption but by nature wherefore the eternall diuinitie of Christe is contained in this woorde And certainly he that knoweth not Christ to be God by suche manifest testimonies which are extant in the Gospell because he is blinde in perfecte light he is not woorthy to see the sunne and the earth That beleeuing yee may haue eternall life This effecte of faith is added also to bridle mennes lust and desire that they maye not couette to knowe more thinges then are sufficient to obtaine life For what wickednesse were this not to be content with eternal saluation and to desire to passe the bounds of the kingdom of heauen And in this place Iohn repeateth the principal poynt of his doctrine that we obtaine eternal life by faith because being dead without Christe we are restored to life by his grace alone Concerning which thing we haue spoken inough before in the third and fift chapters In that he sayde rather the name of Christ then Christ we haue shewed the reason of this speach before in the first chapter 12. Let the reader repaire thither if he thinke good least I become tedious by repeating the same things oftentimes Chap. 21. 1. AFterwarde Iesus shewed himselfe againe to his disciples at the sea of Tyberias and he shewed himselfe thus 2. Symon Peter and Thomas which is called Dydimus were gathered togither and Nathaniel which was of Cana 〈◊〉 Galilee and the sonnes of Zebedeus and two other of his disciples 3. Symon Peter sayeth vnto them I goe to fishe they saye vnto him and wee come also with thee They went out and entred straightway into a shippe and that night they caught nothing 4. But when the morning was nowe come Iesus sloode vppon the shoare neuerthelesse the disciples knewe not that it was Iesus 5. Iesus sayeth vnto them Children haue ye any meaâ— They answeared him no. 6. But hee sayde vnto them Cast out the nette on the right side of the shippe and yee shall finde So they cast it out and nowe they were not able to drawe it for the multitude of fishes 7. Therefore that disciple whome Iesus loued sayde vnto Peter It is the Lorde VVhen Simon Peter hearde that it was the Lorde he girded his coate to him for he was naked and did cast him else into the sea 8. But the other disciples came by shippe for they were not farre from lande but about two hundreth cubites they drew the nette of fishes 9. Therefore so soone as they came on lande they sawe â—cales layed there and fishe layed vppon them and breade 10. Iesus sayeth vnto them Bring of the fishes which yee caught nowe 11. Simon Peter went vppe and drewe the nette vnto the laâ—de full of great fishes an hundreth and three and fiftie and although they were so many the net was not broken 12. Iesus sayeth vnto them come â—ine And none of the disciples durst aske him who arâ— thou Seeing they knewe that it was the Lorde 13. Therefore Iesus came and tooke bread and giueth them and fishe likewise 14. This is nowe the thirde time that Iesus shewed himselfe to his disciples after that he was risen from the deade 1. Afterwarde he shewed himselfe The Euangelist standeth yet vppon the proouing of the resurrection of Christe and he telleth that he appeared vnto seuen disciples amongst whom he reckeneth Thomas not so much for honours sake as that his testimonie is so muche the sooner to be beleeued the more obstinate his vnbeliefe was The Euangelist is long inough because he gathereth all the circumstances whiche make to the certainty of the hystorie VVe haue sayd else where that the lake of Tiberias is called the see after the maner of the Hebrewes 3. I goe to fishe VVhereas Peter giueth himselfe to fishinge it ought not to be thought to be contrary to his office He was ordained an Apostle by breathing as we sayd of late but he stayed vntill such time as he was indued with â—ewe power For he was not yet commaunded to exercise the office of teaching but he was onely admonished of the calling to come that he and the rest might vnderstand that they were not chosen in vaine from the beginninge In the meane while they doe as they were woont and as became priuate men Paule did get his
and pure frō all prophane follies and corruptions and to be filled with spirituall grace which maye edifie and with his sauour maye perfume all that shall heare it If this exposition stande then the last clause must be vnderstode of mutual peace which is nourished with that salte Yet because it is more probable that this latter sentence doeth depende of the former speache Christ seemeth to me to exhort his disciples to preserue the force and strengthe of theyr faith which may also helpe others As if he shoulde haue sayde you must doe your diligence that you be not onely seasoned within but also that you may season others yet because salte doeth bite with hys sharpnesse he therefore doeth presently admonish that the seasoning shoulde so be tempered that peace may yet remaine safe MATH 14. You are the lighte of the worlde Thoughe wee be all children of the light after that we be lightened with faith and are commanded to beare burning lightes in oure handes least wee wander in darkenesse and also to shewe the waye of life to others yet because the preaching of the Gospell was committed to the Apostles aboue all others at this day commaunded to the pastours of the Church therefore Christ geueth thys title peculiarely to them as if he shoulde haue sayd that they were on thys condition placed in suche a degree that they mighte geue lighte as from an highe to all others After hee addeth two similitudes A towne sette vppon a hill cannot be hidde neither is it vse to hide a candle when it is lighted By which woordes he woulde signifie that they should so liue as if they were sette oute to be looked vppon of all menne And certainly the higher a manne is placed the greater hurte he doeth by hys euill example if he behaue himselfe peruersly Therefore Christe willed hys Apostles to bende themselues the more to godly and holy life then any meane men of the common sorte because that all mennes eyes were sette vppon them as vppon lanternes neither are they by any meanes to be borne wyth except that godlinesse and integritie of life doe answeare to the doctrine whereof they are ministers The applying of this similitude by Marke and Luke seemeth to be vnlike for there Christe generally admonisheth them diligently to take heede least any manne beinge in darkenesse shoulde nourish vppe himselfe in a libertye of sinning for that which is hidde for a season shall at lengthe bee reuealed And thys is the meaning excepte that Christ rehearsed both these sentences abruptly not depending of the text MATH 16. Let your light so shine before menne After that he had taught his disciples that they are so placed that their vices as well as their vertues are seene farre off either for good or for euill example nowe he commādeth them so to frame their life that they may mooue all men to glorifie God Let men sayeth he see your good woorkes For as Paul witnesseth the faithfull doe prouide for good things not only before God but also before men For that he doeth after commaunde them in secrete and priuily to doe their good woorkes is only spoken to reprooue their ambition But now he commendeth to them a farre other end that is the glory of God alone Furthermore if the glory of good workes cannot be rightly attributed to God except they be acknowledged as receiued frō hym and he accounted as the only authour of them Heereby it appeareth that without open and grosse contempte of God freewil cannot be exalted as if that good workes either in parte or in whole sprang out of the power of man Againe it is to be noted howe louingly God dealeth with vs in calling good woorkes ours whereof by right he shoulde ascribe the whole praise vnto himselfe Mathewe 5. 17. Thinke not that I am come to destroy the lawe or the Prophets I am not come to destroy them but to fulfill them 18. For truely I saye vnto you Till heauen and earth pearish one iote or one title of the Lawe shall not scape till all things be fulfilled 19. VVhosoeuer therfore shall breake one of these least commaundements and teache men so he shall be called the least in the kingdome of heauen but whosoeuer shall obserue and teache them the same shall be called great in the kingdome of heauen Marke Luke 16. 17. Nowe it is more easie that heauen and earth shoulde passe awaye then that one title of the lawe shoulde fall 17. Thinke not Though Christ was of that perfection of life that he might rightly say that he came to fulfill the law yet he doth not here entreat of life but of doctrine Because that he did proclaime that the kingdome of God was come and did stirre vppe the mindes of menne wyth an vnwoonted hope and did also receiue his disciples by baptisme It is probable that the mindes of many doubted and diligently sought to what purpose that newnesse tended Nowe Christ declareth that his doctrine is so farre from any dissenting with the lawe so that it agreeth very well with the lawe and the Prophets and not so onely but it bringeth a full perfection to the same And it seemeth that he was especially led by two causes to testifie this consent of the law and the Gospel Assone as there springs out any newe kinde of teaching the common people take it as if there shoulde be an alteration of all things And the preaching of the gospell was in that order as I sayde euen nowe that made them hope that the Churche shoulde bee altered into an other estate then it was before they did therefore thinke that the olde and vsuall kinde of gouernment was abolished VVhich opinion had bene very hurtfull many wayes for the godly woorshippers of God woulde neuer haue embraced the Gospell if it had beene a defection from the lawe and the light and troublesome spirites would assay by taking suche an occasion greedily to ouerthrowe the state of religion for we knowe howe ouerthwartly rashnesse lifts vp it selfe in new things Furthermore Christe sawe very manye of the Iewes which thoughe they professed that they beleeued the lawe yet they were altogether prophane and degenerate for the estate of thinges amongest that people were so decaied and all thinges were filled wyth suche corruptions so that through either slouthe or malice the Priestes hadde quenched the pure lighte of doctrine so that there remayned no greate reuerence of the lawe If that there hadde beene brought a newe kinde of doctrine that shoulde haue discredited the lawe and the Prophetes then religion hadde beene miserably shaken This seemeth to be the first cause why Christe denied that hee came to destroye the lawe as it may be easily gathered oute of the texte For to confirme the same he presently addeth that it cannot be that one iote or title of the lawe shuld passe vnfilled and hee accurseth those teachers that doe not labour faithfully in mainteining the authoritie of the same And
a title now the grace wherewith he determined to indue him afterward for this cause hee saith not that this is his sirname now but he deferreth it vntill the time to come Thou shalt be called Cephas saith he It is meete that all the godly bee Peters or stones that beeing founded in Christe they may be made fit to build vp the temple of god but he alone is called so because of his singuler excellencie In the meane while the papistes are to be laughed at who put him in Christs steed that he may be the foundation of the Church As if hee the rest were not founded in Christ. But they are twice ridiculous whilest that they make a stone the head For ther is extaÌ„t in the repetitions of Gratianus a doltishe canon vnder the name of Anacletus which changing the Hebrewe name with the Greeke making no difference betweene Cephale Cepha thinketh that Peter was made by this name the head of the church Furthermore Cepha is rather a Chaldean then an Hebrew name but that was the vsuall kinde of pronunciation after the captiuitie of Babylon Therefore there is no doubtfull thing in the wordes of Christ. For hee promiseth Peter that which he would neuer haue hoped for and therein doth he set foorth his grace vnto al ages that his former estate can no whit hurt him seeing that this excellent title declareth that he was made a new man 43 The next day Iesus would goe foorth into Galilee and he founde Phillip and hee said vnto him follow me 44 And Phillip was of Bethsaida the citie of andrew and Peter 45 Phillip found Nathanael and he saith vnto him we haue found Iesus the sonne of Ioseph of Nazareth of whom Moses writ in the lawe and the prophetes 46 Nathanael saide vnto him Can there any good thing come out of Nazareth Phillip said vnto him come and see 43 Follow me For asmuch as the minde of Phillip was inflamed with this one word to follow Christ we do thereby gather what great force there is in the word but it doth not appeare in all alike For god doth cal many but without fruit as if he did only strike their eares with a vaine sound Therefore the externall preaching of the worde is of it selfe vnfruitfull saue only that it doth wound the reprobate to death y t they may be made inexcuseable before god But wheÌ„as y e secret working of y e spirit doth quicken the same it must needs be that all the senses must so bemoued that men may be redie to follow whither soeuer God calleth them Therefore we must desire Christe that hee wyll shewe foorth the same power of the gospel in vs. But Phillip followed Christe after a particuler maner for he is commaunded to follow not only as euery one of vs but as a fellowe and vnseparable companion yet notwithstanding this calling is a figure of the calling of all men Hee was of Bethâ—aida It seemeth that the name of this citie is put in of set purpose to the ende the goodnesse of God may appeare more manyfestly in the three Apostles VVe knowe how sharpely Christ threatned and cursed that Citie els where VVherefore in that some of that wicked and cursed nation are receiued by God into fauour it is to bee accounted as if they had been brought out of hell And whereas hee vouchsafeth to aduaunce those vnto so great dignitie whome he had deliuered out of that deepe dungeon that hee maketh them Apostles that is a most excellent benefite and a benefite worthie to bee remembred 45 Phillip founde Nathanael Howsoeuer proude men do despise these young beginnings and childhoode of the Churche yet it is our dutie to see and espie greater glory of God in them then if the estate of the kingdome of Christe had been mightie and very gorgeous from the begynning For we know what great aboundance did spring by and by from this little seede Furthermore wee see that there was heere in Phillip the same desire to edifie that was before in Andrew VVe see furthermore his modestie that the coueteth and goeth about no other thing saue only to haue some to learne with him of the coÌ„mon master of al men VVe haue found Iesus It appeareth hereby what a slender portion of faith was in Philip that he cannot speake foure wordes concerning Christe but he intermingleth two grosse errours Hee maketh him the sonne of Ioseph and falsly assigneth vnto him Nazareth for his countrie and yet notwithstanding because he coueteth sincerely to profite his brother and to make Christe knowen God doth alowe this his diligence and it hath also prosperous successe VVee must euery one of vs doe our indeuour to keepe our selues within our bonds Neyther doth the Euangelist recite this as a thing worthie commendation in Phillip that hee doeth twice disgrace Christe but declareth that his doctrine howsoeuer it was corrupt and intangled with errour was profitable because the ende thereof was to haue Christe made knowen He calleth Iesus the sonne of Ioseph foolishly he maketh him a Nazarite vnskilfully but in the meane season he bringeth him vnto none other but vnto the sonne of God that was borne in Bethlaim neithey doth hee forge any false Christe but he will only haue such a one to be knowen as was described by Moses and the Prophetes Therefore we see that this is the principall thing in doctrine that they may by one meanes or other come vnto Christe that heare vs. Manie when they doe dispute subtilly concerning Christe doe notwithstanding so inwrappe and so darken him with their subtilties that hee can neuer bee founde In like sorte the Papistes wil not say that Iesus was the sonne of Ioseph for they know wel what his name is but in the meane while they depriue him of his power So that they shewe a shadow in steed of Christ. VVere it not better to stammer grosly with Phillip and to retaine the true Christe then to bring in a feigned Christ by an eloquent craftie kinde of speeche On the other side there be at this day many poore idiots who being ignorant of eloquence and rhethorike doe notwithstanding teach Christe more faithfully then all the Pope his Diuines with their deepe speculations Therefore this place teacheth vs that we must not hautilie refuse it if the simple and vnlearned speake anye thing of Christ vnfitly so that they direct vs vnto Christ. But least that we be drawne away with the false glosses of men from Christe let vs alwayes haue this remedie in readinesse that we â—â—t the sincere knowledge of him from the lawe and the prophetes 46 Out of Nazareth At the first Nathanael starteth backe being offended with the countrie of Christe as it was declared by Phillip But he is first deceiued with the speech which Phillip vttered without consideration For he taketh that for a certaintie which Phillip thought foolishly TheÌ„ there foloweth a preposterous iudgemeÌ„t proceeding froÌ„ the hatred and contempt of