daunsing They meruayle if a man eate fleshe in Lent but they meruell not if all man prouoke GOD to wrath with sinne A. Reade more concerning the obseruation or breaking of the Sabboth in oure exposition of the twelfe Chapter of Mathew beginning at the second verse 24. Iudge not after the vtter appearaunce but iudge with a ryghteouse Iudgement After he had ended his defence hée vseth also reprehension because they being caried awaye with euill affections Deu. 1.16 iudge not rightlye of the cause R. The Law commaundeth Iudges to iudge with a righteous iudgement and not to respect any mans person because the iudgement is Godes Of this Law Christ putteth the Iewes in minde that in this cause concerning the breaking of the Sabboth Iust iudgement they should not with respect of persons neyther with enuie nor with fauour iudge but with iust iudgement that is to say the only cause considered Bv As if hée should saye in iudging of my déede yée must not follow the affection of anger nor of hatred but equitie and the minde of the Lawe Ye shoulde verilye be conuinced of great iniustice if so be in one and the selfe same facte ye iustifie Moyses and condemne mée but your iudgement shall be iust if that be not imputed to me for sinne which was not hurtfull to him Furthermore Circumcision was iustely reuerenced among them When the same was done vppon the Sabboth daye they knew that the Law was not broken because the workes of GOD among themselues doe rightlye agrée And why doe they not so thinke of Christes work but onely because a conceyued preiudice of the person possesseth their mindes therefore the iudgement shall neuer be right except it bée moderated by the truth of the matter For so soone as the persons come in sight they bende their eyes and scences vppon them Preiudice in iudgement so that truth quight vanisheth awaye R. The Iewes excused Moyses because of the aucthoritie of the person of the breaking of the Sabboth although by his decree and by the decrée of the Fathers also an infaunte might be circumsised and sacrifices killed and they accused Christ because of the contempt and basenesse of the person who by the same example of Moses had not cut of a mannes member but had healed the whole man on the Sabboth day Therefore Chirst reuoketh them to the rule of right iudgement C. The which admonicion ought to take place in all causes and matters but most necessarie it is when wée haue to doe with deuine and heauenlye matters For wee are most easilye drawne from the same by the hatred or contempt of men M. For wheras they which commonlye are counted learned men are so greate enimies to wholesome doctrine and are drawne awaye in iudgement who séeth not that this is the fault therof that they haue more respect eyther to the Rulers or to the Bishops or to the persons of the Princes and to the outwarde shewe of religion which the common people best alowe than what is true or false in these matters whereabout they contende And it is to be noated that Christe sayde not I will not haue you simply to iudge of my facte for I am the Lorde of all things and am subiect to no mans iudgement but he sayde Iudge not after the outewarde apperaunce but Iudge with a righteouse Iudgement By whiche wordes verely he doeth not refuse to haue Iudgement geuen of his workes but he requireth that wee Iudge rightly of the same What Insolencie and pride is it then whiche remayneth in the Bishop of Rome who sayth not with Christe whose vicar notwithstanding he boasteth him selfe to be Iudge not after the vtter apperaunce of my dedes but simply he sayth I will not haue you to Iudge of me and of my déedes at all A. So many Théeues Robbers murtherers would say yf it might be graunted them But Christe doth not thus although he were Lord of all but setteth his workes and doctrine before the wicked to bée Iudged so that theey obserue right iudgement As we shall sée also hereafter in the eyghtéene chapter EVS. We gather also by this place that Moyses and christ doe not disagrée as the Iewes thought Moyses Christe agree nay the Lawe and the doctrine of Christ as touching the Spirite doe very well agrée A. As maye also easily be proued by sondery places of Scripture 25. Then sayde some of them of Ierusalem Is not this he whom they goe aboute to kill These thinges shewe howe the doctrine of truth preached to the worlde is receiued what troubles soeuer aryse for the Gospelles sake For after the truth is preached the wauering and constante multitude are deuided into sondery affections M. These men of Ierusalem of whome the Euaungelist speaketh here were not of the Rulers Scribes Phariseis and Seniours of the people but of the Citizens and Indwellers of Ierusalem to whome the beginning of thys lyinge in waight was knowen and who knewe howe greatly Christe was enuied These men therefore kowing what greate hatred the Rulers of theyr nation bare to Christ marueile not in vaine they béeing nowe quiet that Christe woulde not only walke openly in the Temple but also bouldly preache in the same but in this they offende that they doe not waye and consider the prouidence of God in a myracle altogether deuine Euenso carnall men so often as they behoulde some straunge worke of God do marueile but in the meane time there commeth not into their minde any consideration of Gods power But it is our parte more wisely to expende and waye the workes of God specially when the wicked notwithstanding all theyr practises hynder not the race of the Gospell as they desyer because God with his mighty hande doeth caste them downe 26. But lo he speaketh bouldly and they saye nothing to him Doe the Rulers knowe in deede that this is very Christ M. These Citizens séeme to be gréeued that Christe preacheth so fréely the Scribes and Phariseis houlding their peace whose lying in wayte they knewe well ynough Here is to be noated the libertie of Christ in teaching For he did not preache couldly in the Temple as some doe but openly fréely and bouldly So muste they speake which mayntayne the trueth with a good conscience knowing that they do not speake their owne phantasies nor the dreames of other men but the worde and trueth of God in the Church although the same be impugned and withstoode by wicked Bishopes and Rulers of the people It is not sufficient to speake that whiche is trueth but this specially is required that those thinges be spoken whiche are true that the same be spoken truely and bouldely not obscurely but manifestlie not fearfully but constantlye R. Christe knewe well ynough the hatred and liynge in wayte of the Phariseis for he sayde before Bouldnesse in preaching the truth why do ye seke to kill me and yet notwithstanding hée speaketh before them voyde of all feare
and of his Pontificall maiestie in that Christ answered not seruilely fearefully and abiectly saying May it please your Holynesse most Reuerende father to aske those which haue heard me but with a certayne reprehension and holde spéeche he sayth VVhy askest thou me aske them vvhich heard me what I sayd vnto them Therefore one of them thinking to do the high Priest a pleasure as a maynteyner of his Pontificall honor gaue the Innocent a blowe on the face béeing captiue and bounde and withall taunted him saying Ansvverest thou the high Priest so As if he should say Is this thy reuerence which thou geuest vnto the dignitie of the Priesthood Art thou so rashe that thou answerest the highe Priest no better than thou wouldest speake to a priuate person and one of the common sorte C. Therfore this was added fyrst of all that we might knowe how great the madnes of the enimies of Christ was what tyrannicall gouernment and also what discipline was amongest those hye Priests M. There is a Prouerbe Such a master such a man A man might know what this high Priest was by hys seruaunt It is too muche inhumanitie to checke taunt and beate a prisoner before a Iudge C. They sitte as Iudges and yet they are more fierce and cruell than brute beastes This was a Session in the which there should haue béen great grauitie and yet notwithstanding a seruaunt is so boulde and presumptuous that in the middest of the Plea euen before the Iudges he striketh the Prisoner which was found gilty in nothing Wherfore it is no maruell if so be the doctrine of Christ be condemned in so barbarous an assemblie M. It became the hye Priest to haue reprehended and corrected thys rashnesse of the seruaunt but bicause he séemed to be a maynteyner of his Maiestie agaynst the Lorde he alowed this wicked acte by his silence This flattering Parasite representeth all those whiche allowe and confyrme the disdayne arrogancie and iniquitie of false Bishoppes and doo iudge it great contumelie and dishonour to the Bishoply dignitie if all things concerning the same be not seruilely with submission allowed and extolled euen to heauen They can not sée their iniquitie but can with great feruencie maynteyne their Episcopall dignitie and authoritie 23. Iesus answered him If I haue euill spoken beare witnesse of the euill but if I haue well spoken why smytest thou me M. Fyrst we must note the patience of Christ He might haue reuenged hymselfe of that lewde seruaunt of the wicked hye Priest but he thought it better to suffer contumelie then to reuenge hymselfe 1. Pet. 2.23 The whiche is set downe héere for our example Luk. 9.56 A. For beside this that the sonne of man came not to destroy mens soules but to saue them he was also readie to suffer death Luk. 23.34 that we beeing enemies he might reconcile vs vnto his Father Wherevpon afterwards he prayed for those which crucified him so farre was he from wishing vengeance to be taken of them M. Therefore he suffereth contumelie and taketh not vengeance of his enemie and yet notwithstanding he holdeth not his peace at his iniquitie neyther doth he forsake his Innocencie but maynteyneth the same C. As if he should say If I haue offended accuse me that when the matter is heard I may be punished according to the offence For the foresayde violence was no lawfull dealing but another maner of order and modestie belonged to iudgements Christe therefore complayneth of greate iniurie done vnto him if he hathe not offended and that if he had offended yet they should haue delt according to lawe and equitie and not by violence But Christ here séemeth not to obserue that Mat. 5.39 which he commaunded his to do in another place For he doth not turne his right eare when his left checke was buffeted Answere R. If thou wel vnderstand the word of Christ by which he expoundeth the Law it shall manifestly appeare that Christ hath fulfilled his owne doctrine For this is the meaning of that place If so be any man do vnto thée any iniurie contumelie or harme thou muste be so farre from requiting one iniurie for another that thou must rather be prepared to suffer great iniuries Compare nowe the déede of Christ with this saying Did he reuenge him selfe Peter sayth he did not Did he geue euill words agayne Thou hearest a defence but no accusation Thou hearest an admonition but no rayling For he sayth If I haue vvell done vvhy smitest thou me As if he should say I strike not agayne I do not reuenge my selfe but I warne thée repent least worse happen vnto thée from the Lorde our God C. Wherefore it is not alway required in Christian patience that he whiche is hurte should both holde his peace and suffer iniurie but this is required that he suffer the same patiently without desire of reuenge and that he rather seeke to ouercome euill by dooing good The spirite of Sathan doth too muche carry the wicked to doo harme yea thoughe no man prouoke them M. Moreouer that whiche was done vnto Paule by Annas the high Priest Rom. 12.21 differeth little from this whiche was done vnto Christ by the presumpteous seruant of the wicked hye Priest 24. Now Annas had sent him bound vnto Caiphas the high priest R. This sentence must be included by a Parenthesis C. For bicause the Euangelist had sayd that Christ was led to the house of Annas had so prosecuted his Narration as though the counsayle and assembly of the high Priest had béene there he now giueth vs to vnderstande that he was brought backe agayne to the house of the highe priest A Thys also semeth to be added to exaggerate the iniurie done vnto Christe by the hye Priests seruants for it was very vnmeete that a prisoner bounde and vncondemned should be foully beaten before a Iudge standing at the barre pleading and defending hys owne cause Concerning the reste of the texte betwéene this and the .28 verse read oure commentarie vppon the .26 chapter of Mathevv 28. Then led they Iesus from Caiphas into the haule of Iudgemente It was in the morning and they themselues went not into the Iugemente haule leste they shoulde be defiled but that they might eate the passeouer R. This is a preparation to the second parte of the oration or communication by whiche Christe was reproued of sedition M. For the Euangelist passeth to the declaration of those things which were done before Pilate of the Romaine Lieftenant C. That examination of the whiche Sainct Iohn speaketh was very early before the breake of the day Yet notwithstanding there is no doubte but that they had in euery place of the Citie their bellowes to set the people on fyre the burning madnes of the people which with one consent required to haue Christ deliuered vp to death flamed so sodainly The hye priestes had the examining of Christ not that it was in their power to geue
what a speciall comforte and vnspeakeable Ioye maye wée haue thereby And this is sufficient to confute the Annabaptistes Anabaptistes confâ—red which affirme that Baptisme is defiled and vnperfect by the sinne and wickednesse of the Minister and for this cause they greatelye trouble the Churche as sometime did the Donatistes But concerning this matter we haue spoken sufficientlye before in the thirde Chapter the twoo and twentie verse M. By this place also wee maye easylye gather that the office of teaching is farre better than the office of Baptizing The Lorde Preached him selfe The office of teaching excelleth the office of baptizing but hée Baptized by the handes and Ministerye of other men For the Preaching of the Gospell is an office of greater power and more plentifullye setteth foorth the Grace and knowledge of God than the Ministerye of Baptising euen as it is a worke of greater Industrye and cunning to prepare the Wrastler to the Game than to geue the Garlande and price to those that winne B. Christ therefore was contented to teache and by the signe of imposition of handes to giue the spirite of God and other giftes and straight way permitted the Apostles to baptize M. So sayth Paule that hée was not sent to Baptize but to preache 1. Cor. 1.17 And Peter himselfe béeing present baptized not the house of Cornelius Acte 10.48 but commaunded them to be baptized There ought to be in the Churche boath preaching Ministers and Baptising Ministers Therefore there must be an order obserued in the Churche that they which excell others may haue the most excellent offices committed vnto them 3. Hee left Iury and departed againe into Galilee He left Iury. R. Christ by reason of the persecution of the Pharisees fléeeth out of Iudea not for feare of death for hée therefore descended from heauen that hée might dye for men but because as yet he had scarselye begon his office for the whiche hée was come For so soone as hée had done this hée went foorth to méete his enimies Iohn 18.4 so far hée was from fléeing death So Paule by the Brethren was lette downe in a Basket ouer the Wall in the night Act. 9.25 and fled but when he hadde discharged his office and calling hée was readie not onely to be bounde but also to dye at Hierusalem for the name of the Lorde Iesu Act. 21.13 And departed againe into Galilee C. Why doth hée séeke to hide himselfe in Galilee as though hée woulde not be knowne when he shoulde rather haue made him selfe manifest I aunswere that Christ woulde obserue an order in his doinges and soo vsed the oportunitie of the time that he did not let passe or forslew one moment Therefore hée determined to finishe his course in good order and with discretion Whereby also wée are taught that wée ought to be of such stoute courage that wée shoulde not be so terrified with any feare Persecution may be fled sometime but wée shoulde go forwarde in our office and that wée shoulde not be boulde in casting our selues rashelye into perils R. Christe coulde with his becke onelye haue withstande all his enimies But for our sakes hée abased himselfe taking vpon him the forme of a seruaunt Phil. 2.7 Heb. 2.18 and woulde be subiect to infirmities that hée might helpe those which are tempted 4. For it was so that hee must needes go thorowe Samaria These wordes are an introduction to the Historie of the woman of Samaria For the Euaungelist sayth that the Lord was constrained by necessitie to passe by Samaria the which coulde not be done without offence to the Iewes Hée saith therefore that these countreys or regions were so placed that going from Iury to Galilee hée coulde not passe except hée went through Samaria which laye betwéene them C. Christ then came not of set purpose into Samaria but because the necessitie of the iourney did so require For vntill hée had opened passage to the Gospell by his resurrection it was necessarie that he shoulde be occupied in gathering togither the lost shéepe of the house of Israel for the which hée was sent Wherevppon he is called a Minister of the Circumcision Rom. 15.8 And at the first preaching of the Apostles Math. 10.5 hée forbadde them to goe to teach the Samaritanes Least therefore Christ shoulde séeme to doe any thing contrary to that which hée had commaunded the Euangelist thought good to pretermitte this B. For Luke testifyeth that if a man wyll goe out of Galilee to Iudea Luke 9.52 hée must passe through the Countrey of Samaria M. But the Euangelist by the name of Samaria meaneth not that Samaria which afterwarde the name being chaunged was called Sebaste but the Countreye lying about the same as maye bée gathered by the texte For it is added 5. Then came hee to a Citye of Samaria whiche is called Sichar besides the possession that Iacob gaue to his sonne Ioseph B. Iosephus writeth that Sichima which bordereth vppon mount Garizin which is higher than al the mountaines of Samaria was the chiefe or Metropolitane Citye of Samaria in the time of Alexander the greate Herevppon it is lykelye that the same Sichima is called by the Euangelist Sichar C. which also was called Sichem the Inhabitauntes whereof were Trayterouslye slaine Gen. 34.25 Iud. 9.49 by Simeon and Leui and which Abimelech notwithstanding that hée was borne in the same afterwarde destroyed and made euen with the grounde But so notable and excellent was the place that the thirde time a Citye was builded there againe which in Hieromes time was called Naples And the Euangelist taketh awaye all controuersye by adding so many circumstaunces For it maye euidently appeare by Moyses Ge. 48.22 where that fielde was which Iacob gaue vnto the sonnes of Ioseph M. And the Euangelist maketh mencion of this geuing to commende the Faith of Iacob who being at the point of death and not vnmindefull of the promise made concerning the Lande of Canaan by faith gaue this platte of grounde to his Sonne Ioseph But if Iacob gaue this place for an Inheritaunce to his Sonne Ioseph Question Howe came it to passe that none of his posteritye but Samaritanes that is to saye a forraine Nation brought thyther out of Babilon were founde there by our sauiour Christ Reade the Historye in the seuentéene Chapter of the Seconde Booke of Kinges Aunsvvere I aunswere That God deuided the Lande to the Sonnes of menne insomuch that euery Nation was appointed his dwelling place But as we sée by this example it commeth oftentimes to passe by the iust iudgement of God that the reprobate are cast out of theyr owne Nations which their Auncestours haue receiued of God with singular grace and fauour 6. And there was Iacobs well Iesus then being wearye of his Iourneye sate thus on the well and it was about the sixte hower And there was Iacobs well R. The Euangelist maketh mencion of this
vnknowne to others was manifest to our Sauiour Christ The which the Euangelist noteth not so much because of Christ as for our sakes that wée might learne not to iudge but in such matters as are well knowne to vs For this which Christ is here sayde to knowe from the beginning is proper to his diuinitye Moreouer hée noateth it for our sakes Rash iudgement forbydde that wée which haue not the knowledge of mennes heartes might learne to suspende our iudgement vntyll suche tyme as impietye shall bewraye it selfe by externall signes and so the Trée may bee knowne by his fruite R. By this verse also hée doth fortifye the imbecillity of the Apostles against the offence which was to come by the treason of Iudas For it is a great offence and stumbling blocke to the weake when they which seeme to bee gods elect and chosen doe betraye Christ Wherefore doth he Prophesie long before that Iudas should fall awaye that they might confirme theyr Fayth and that they might not suspect the doctrine of Christ for the fall of some M. Therefore the Euangelist meant in this matter to wynne great estimation vnto Christ least hée might bée thought to bée ignoraunt of this wickednesse of him which shoulde betray him R. This place also teacheth the feare of GOD. For if the Lorde spared not the naturall braunches take héede that it come not to passe that hée doe not spare thée also M. Last of all Rom. 11.21 it is here to bée noated that there are certayne degrées of vnbeléefe and that one man in whome there wanteth Fayth maye bée more wicked than another Hée knewe sayeth the Euangelist who were not beleeuing and who it was that shoulde betraye him Hée maketh speciall mencion of the Traytour as of a man of most monstrous wickednesse Hée also was vnbeléeuing but his vnbeléefe was not without notable mallice Euenso at this daye there are many vnbeléeuers in the Churche but so that one of them doe farre excell another in examples of vnbeléefe Some of these vnbeléeuers are supersticious some Epicures othersome are notable Traytours insomuche that for gaines sake they are ready vnder the coolour of familliarity to betraye the Lordes truth the Church it selfe and all godlynesse 65. And he sayd Therfore sayde I vnto you that no man can come to me except it were geuen to him of my Father Bv. Againe hée repeateth the cause of Faith and of vnbeléefe They whiche are drawne of the Father beléeue but they which are not drawne of the Father beléeue not M. This hée sayde before to the multitude of the Iewes but here hée teacheth that his Doctrine is generall and appertayning to all those which are voyde of fayth and come not to the Sauiour These Disciples came vnto Christ corporallye and corporally followed him and for this corporal cleauing vnto him were counted for his Disciples and they agayne for theyr partes woulde séeme to bée his Disciples But howe they dyd followe him and cleaue vnto him in spirite whiche belongeth to all true Disciples it is already declared C. Hée sheweth therefore that Fayth is a verye rare and singular gyft of the spyrite of GOD least wée shoulde maruayle that the Gospell is not generally receyued of all men for the most part For wée haue the lesse estimation of the Gospell because all the worlde obeyeth not the same for it commeth into our mynde howe it can come to passe that the greatest part of the world should wyllinglye reiect theyr owne saluation Christ therefore sheweth the cause why the number of the Faithfull is so fewe namelye because no man of him selfe commeth to the Father for all men are blynde vntyll they are illuminated by Gods holy Spyrite they therefore are partakers of so great a benefite vppon whome the Father bestoweth the participation of his spyrite For if all men had this grace the making mencion of the same in this place should be out of tyme and farre from the purpose For wée must noate the purpose of Christ which is to shewe howe that many beléeue not the Gospell because fayth groweth not but by the séecréete reuelacion of the spirite A. But this verse is more at large expounded before C. But hée vseth here this woorde Geuen for Drawne to declare that there is nothing to moue God to drawe vs vnto him but his frée grace and mercye For that which wee haue by the gift and grace of God commeth not by our owne industrye 66. From that tyme many of his Disciples vvent backe and walked no more with him Bv. Nowe are ioyned to the former disputacion notable examples of suche as eate the fleshe and drinke the bloode of Christ and of suche as eate it not For those which are starters awaye from Christ do neyther eate nor drinke Christ because they want faith but the eleuen Disciples doe truelye eate and drinke For they doe beléeue in the Lord Iesus whome they doe confesse with a strong and liuelye faith M. Therefore wée sée no straunge or vnwonted thing come to passe when many doe fall awaye from the kingdome of Christ séeing that here it is sayde that many Disciples forsooke Christe him selfe Mat. 13.20 A lyuelye discription of this matter is set before vs in the Parrable of the séede which fell vpon stony ground R. Mannes nature followeth Christ so long as hée hath any hope to bée rewarded but his hope being once frustrate hée goeth awaye and forsaketh Christ C. But this is a horrible monster that so gentle louing inuitacion coulde withdrawe the mindes of so many speciallye of such as had before geuen theyr names vnto him and were his familliar Disciples But this example is set before vs as it were in stéede of a glasse in the which wée maye beholde howe great the wickednesse and ingratitude of the worlde is whiche taketh occasion to stumble euen in the very fayre and plaine way that it might not come vnto Christ That therefore which was foreshewed concerning Christ Esai 8.14 ought then to haue béene considered in his doctrine and now also hée must bée dayly a stoane of offence For here could neuer bée such dilligent taking héede but that the Doctrine of Christ must néedes bée to many an occasion of offence because the reprobats being ordayned to destruction do sucke poyson out of most wholsome meate and gaule out of Hony The Sonne of GOD truelye obserued that which was profitable and yet notwithstanding we sée that hée offended many of his Disciples Therfore howe muche so euer many doe abhorre the pure doctrine yet neuerthelesse they maye not suppresse the same onelye let the teachers of the Churche remember the admonicion of Saincte Paule 2. Tim. 2.15 that the worde of GOD is rightly an offence and they shall ouer stride all stumblyng blockes voyde of feare M. Moreouer Saint Iohn sayth in his Epistle They went out from vs but they were none of vs ◠Ioh. 2 i9 For if they had been
office of a Iudge 16. And if I also iudge my iudgement is true for I am not aloane but I and the Father that sent me C. This is a correction of the formor verse least hée might seeme vtterlye to forsake his right If I iudge sayth hée my iudgement is true that is to saye it deserueth aucthoritie And hereof commeth the aucthoritie because hée doth nothing but at the commandement of his Father R. For hee is the Sonne of God and therefore his testimonye is the testimony of God and his commendation is the commendation of God For these wordes I am not aloane is asmuch as if he shoulde denye hymselfe to be from among the number of men but rather to be considered with that person which the father had put vppon him But why doeth hée not rather defende and maintaine his deuinity the which hée might truely and iustely haue done Namely because his diuinitie laye hyd vnder the vayle of his fleshe he placeth before them his father to the ende it might be the more manifest notwithstanding to this effect tendeth his oration that whatsoeuer he did or taught might be thought to be deuine 17 And it is also writen in youre lawe that the Testimonie of two men is true M. Because he taulked with those whiche boasted very muche of the zeale and knowledge of the Lawe he citeth the testimonie of the Law lest he might séeme to arrogate to him self more then was right and méete This place is to be found in the seuenteene and ninetene Chapters of Deutronomium R. Not that the testimonie of two men is alwayes true but because it is to be counted for true M. For otherwise the testimony of two may be false as is to be séene in the twentie one Chapter of the thirde booke of Kings and in the twentie sixe of Mathewe and the syxst of the Actes C. But the argument of Christe at the firste syght maye séeme infirme and weake because no man is to be admitted a witnesse in his owne cause But we must remember howe we sayde euen nowe that Christ ought to bee exempted from among the common sorte of men because he is neyther a priuate man neither handeleth his owne pryuate busynesse M. Wee muste also noate that he sayde not here But I and the Father which begotte me leste hée shoulde make the Iewes to haue a suspition of Ioseph whome the moste part of men thought to be his father Mat. 13.55 but hée sayde I and my father which sent mee to admonishe them that he spake of god his heauenly Father by whom he was sent into this worlde C. In that he putteth a difference betwéene hym and his father he frameth him selfe to the capascitie of his hearers and that for his office sake because he was then the minister of the Father and therefore he maketh hym the author of all his doctrine as also he did very often at other times 19. Then sayde they vnto him where is thy Father Iesus aunswered ye neyther knowe mee nor yet my father yf ye had knowne mee ye should haue knoen my father also Where is thy father M. Because the Lorde had the second tyme made mention of the father by whome he was sent and had made hym the author of all those thinges whiche he spake or did and sayde that he was not aloane but that he had the father with him the Phariseis demaunded of him where his Father is C. And there is no doubt but that in the way of skoffing they demande this question R. as if they should say thou doest apeale to the testimony of thy Father but where or who is that thy Father of whome thou speakest so much Wée knowe thy Father Ioseph the Carpenter but hée is a man which is a lyer as well as thou M. Doest thou so muche regarde him that for his sake beinge a man and a Galilean wée shoulde giue more credite vnto thy testimonies than to Moyses R. Moreouer the testimonies of the father concerning the Sonne are to be suspected because the Iudgements of fathers for the moste parte whiche they haue of theire children are corrupt with blynde loue C. So that by these wordes they deny that they haue anye suche estimation of the Father that for his sake they shoulde geue any credit to the Sonne And herevpon it commeth that Christ is so presumtuously contemned at this daye because fewe consyder that he is sent of God Ye neither know mee nor my Father M. In these wordes the Lord casteth his aduersaries in the téeth with their Ignoranceth and voutsafe not to make them a direct aunswere They enquired after the Father and yet neuerthelesse they hauing the sonne before their eyes in séeing sawe not This therefore was the iust punishment of pride and wicked ingratitude that they which famyliarly despised the Sonne of God béeing familiarly offered vnto them should neuer come to the father For how should any mortall man assend vnto the height of God except he bée lifted vp a loft by his hande But GOD in Christe hath caste downe him selfe into the base estate of men that he might reache vnto vs his hande They which after this manner reiect God approchyng vnto them are they not worthy to be expulsed oute of heauen Therefore the Lord doth rightly make aunswere not only of the knowledge of the father but also of the knowledge of him selfe saying Ye neither knowe mee nor my father R. As yf he shoulde saye ye enquire after the Father to whose testimony I haue appealed as though ye had sufficient knoweledge concerning mée R. But when ye beléeue not in mee yee cannot knowe my father For no man hath sene God at anye tyme The only bogotten Sonne which is in the bosome of the father hath reueled him vnto vs. Wherefore yf ye will knowe the Father beléeue in me For Christ is onely knowen by faith And he which knoweth Christ knoweth the father For Christ is the very expresse Image of the Father insomuche that in Christ aloane we haue the whole expresse will of God C. Moreouer as they are depriued of all true knowledge which forsaking Christ striue to ascende into heauen euen so whosoeuer directeth his mind and all his sences vnto Christ shall be led the ryght waye vnto the Father for the Apostle truly sayth that we do euidently looke God in the face vnder the person of Christ by the glasse of the Gespell This verely is an vnspeakable reward of the obedience of fayth 2. Cor. 3.18 that hée which humbleth him selfe before Christ doth ascend aboue the heauens euen to those mysteries which the Aungells doe addore 20. These wordes spake Iesus in the Treasurye as hee taught in the Temple and no man layde hands on hym for hys hower was not yet come M. These wordes containe the discription of the place whiche the Euangeliste addeth to make the story of more credite and to the ende we maye knowe that Christ spake these wordes in a
sentence but bicause by their prudence they might deliuer the oppressed to the iudge as the matter concerning him were sufficiently examined and knowen M. They made haste to finishe their purpose leste the wicked acte might be preuented or let by any tumult or trouble C. The Romaines called as wel the house of the Lieftenante as the Tribunall seate where iudgement was commonly giuen the iudgement haule It was in the morning A. Reade the exposition of this in the 27. of Mathew in the .11 verse Also concerning the reste of this chapter reade our commentarie vpon the sayd 27. chap. begynning at the sayd verse ⧠The .19 Chapter Then Pilate toke Iesus therfore and scurged him M. IT appeareth by that whiche followeth wherefore Pilate caused the Lord to be scourged R. He saw that the Iewes were so enuious against Christ that no persuation nor fayre speach could stay them from murdering him Wherefore to auoide a greater mischiefe whiche was the kylling of an Innocente hée chose a lesse punishmente C. Hopyng that the Iewes by this meane punishement would be contēted whē Christ was scourged M. But this purpose of Pilate though it were directed to auoyde the necessitie of killing Christe yet notwithstanding it can not be defended as well done For he shoulde fréely haue deliuered the Innocente and haue deliuered him out of the handes of the wicked and not to haue scourged him C. And whereas he laboreth so earnestly and profyteth nothing we muste therein consider Gods decrée by whiche Christe was appointed to death Yet notwithstanding his innocency was often times mayntayned by the testimony of the Iudge to the ende we might knowe that he béeing frée in all thinges from sinne was made gylty for others and sustayned the punishemente due for the sinnes of other R. Moreouer the Lord declared in his onely begotten Sonne how he will haue hys Electe and adopted sonnes to be handled in this worlde For if he suffered his onely begotten Sonne to be scourged how much more will he suffer his adopted Sonnes too be whipped and scourged Pro. 3.12 Apoc. 3.19 Whome the Lorde loueth sayth Salomon he correcteth and he scourgeth euery sonne whom he receiueth 2. And the souldiers wounde a Crowne of Thornes and put it on hys head and they did on hym a purple garment This no doubte was done at the commaundement of Pilate to set some note of offence vppon the Sonne of God bycause he made him selfe a king and this he did to fulfill the madnesse of the Iewes as if he had beene perswaded that Christe was rightly accused of them Notwithstanding the souldiers wente beyond their commission and delte more cruelly with Christe then they were commaunded euen as all the wicked are wente to doo who when any occasion of euill doing is offered vnto them gréedely take the same R. For the souldiers with contempte Crowne Christe put on him Purple and giue him a reede in his right hand for they heard that he desired a kingdome but while the wicked deryde and contemne him the purpose of God hath his effect For by these ceremonies Christe is set in his kingdome and it is declared that the kingdome of Christe is not of this world that is to say glorious in the flesh adorned with pompe mightie in external power but a thorney and purple kyngdome that is subiecte to afflictions and passions 4. Pilate wente foorthe agayne and said vnto them Behoulde I bryng hym foorth vnto you that ye may knowe that I finde no fault in hym M. Pilate testifieth againe of the innocency of Iesu A And therfore he pronounceth sentence againste him selfe For if so be Christe be subiect to no fault why was he wipped by the commaundemente of the Iudge After the same manner the tyrants at this day whiche cruelly vexe and torment the professors of the Gospel pronoūce many thinges against them selues wherby they shall one day be iudged For they say Woonderfull is the condition of these heretiques they haue nothing in their mouth but the woorde of God they talke alway of God and of Christe and contenting them selues with the word of the Gospell they contemne humaine traditions as superfluous many suche lyke thinges they speake by which they pronounce the cause of the Godly to be most Iuste and them selues moste wicked wretches R. As touching the ciuill law Christe of right shoulde haue beene sette at lybertie seeing the sentence of the Iudge was satisfied and the Ciuill lawes can geue to one cause but one punishemente But this is the lotte of Christ and of the Gospell in this worlde to haue wrong and iniustice in this worlde offered him For as at another tyme Christ was condemned by the Phariseis hys cause not heard and the Gospell contemned before it was knowen euen so at this time Christe though he were cleare and quit by the sentence of the Iudge yet notwithstanding impietie would haue hir pleasure 5. Then came Iesus foorth wearing a crowne of thorne and a robe of purple and Pilate sayth vnto them behoulde the man M. To the ende Pilate might somewhat pacifie the Iewes and might bring them to humaine compassion and pitie he fyrst pronounceth Christe to be an innocente secondly he willeth them to behold with more pittifull eyes the man myserably handeled and intreated and to laye asyde their furie As if he shoulde say if ye be men haue pittie vppon thys poore man miserably intreated if he be iuste discharge the Innocent R. But they were so farre from being satisfied and appeased that they waxed more outerageous than they were before crying with a lowde voyce Crucyfie him Crucifie him With the lyke voyce the mad Ethnix cryed out againste the Christians saying To the Beastes To the Beastes Away with the Church robbers away with them A. So the Papistes at thys day cry out against the professors of the Gospell To the fyre To the fyre To whome we may more modestly answere To the Scriptures To the Scriptures and as the Prophet speaketh To the lawe and to the testimony But these miserable men heare not this voyce C. Wonderfull verely was the madnes of the people of the Iewes and theyr crueltie no lesse whose myndes coulde not bée moued to pittie and mercie by so sorrowfull a sight But God was the moderator of all these thinges that hée myght reconcile the worlde to him selfe by the death of hys Sonne A. Concerning the verses following reade oure commentarie vppon the .27 of Mathew beginning at the .23 verse 31. The Iewes therfore because it was the prepartion of the Sabbath that the bodies shoulde not remayne on the crosse on the Sabbath day for that Sabbath day was a hie day besought Pilate that theyr legges myght be broken and that they myght be taken downe M. Thus far commeth the hystorie of the passion and crucifying of the Lorde and the Euangelist goeth forward with that which happened after the death of Christe C. Therfore that whiche he telleth concerning the Iewes
are lame and corrupt Therefore they are here called the doers of good workes whome Paule calleth zealous and louers of good workes Titus 2.14 But this estimation and iudgement dependeth vpon the fatherly clemency and acceptation of our God who alloweth that fréelye for good which deserueth to be reiected as euill and vnperfect M. Moreouer here shal appeare a doble ende of humaine things in the resurrection euen as also the very wordes of Christ doe sufficiently declare and not without cause for there is a diuersitie among mortall men Elect and reprobate some are elctted othersome are reprobated to the ende that euerye parte might haue his right ende Therefore Christ sayth that when he hath gathered togither all Nations before him he will seperate them as a shéepheard deuideth the shéepe from the Goates and will place the shéepe on his ryght hande and the Goates on his left hande Mat. 25.33 Wherefore let it not trouble any man if he shall sée in this life Tares mixt with good féede and the stincking Goates mingled among the shéepe When that houre of iudgement shall come that is to saye when these endes that are appoynted from the beginning of the world shall come euery man shal be seperated and appoynted to his proper ende For the reprobate shall go into euerlasting paine that is to the resurrection of iudgement or condemnation and the Iust into eternall lyfe that is to saye into the resurrection of life For the Angels shall go forth and shall seperate the wicked from amonge the Iust and shall throw them into the furnace of whot burning fyre where shal be weping and gnashing of teethe Mat. 13.41 Bv. All men therefore enioy the common naturall and sensible life as well good as euell and they shall all rise from the same againe notwithstanding by the iudgement of the Iust Iudge Christ Iesus the condition and state of theire lyfe to come shall not be a lyke Psal 5 M. For seeing he is a God which is not pleased with Iniquity A. When he hath gathered the wheate into his barne that is to say when he hath called and receyued the faithfull which imbraced Godlynes to possesse his kingdome for euer he shall burne the chaffe that is vnfrutefull men and workers of iniquity with vnquenchable fyer Mat. 3.12 The whiche Sainct Iohn expressed in these woordes He which ouercommeth shall possesse all thinges and I will be his God and hee shall be my sonne But the fearefull and vnbeleeuing and abhominable Apoc. 2◠and murtherers and whoremongers and sorcerers and Idolaters and all lyers shall haue their parte in the lake which burneth wiih fier and brimstone which is the seconde death For there shall enter into it no vncleane thing neyther whatsoeuer worketh abhomination or maketh lyes but they which are written in the Lambes booke of lyfe The which also the scripture setteth foorth in other wordes saying Ver. 27 Esa 66.24 Mar. 9.41 Their worme shall not dye and the fier shall not be quenched M. The which manifestly maketh against those which pronounce generally all men to be saued For as euerlasting life is layde vp for the elect euen so there wayteth for the reprobate that eternall fier whiche is prepared for the Diuell and his Angels C. Mat. 25. ◠And wheras the Papistes of these places gather that euerlasting life is gotten by merites they may easely bée refuted for Christ speaketh not only here of the cause of saluation Merites deserue not euerlasting lyfe but also putteth a noate and difference betwéene the elect and the reprobate the which he doth to wyn and bring his seruauntes to holynesse and innocencye And wée trulye doe not deny but that faith ioyned with a desire to lyue well and vprightly iustifieth but do onely teache that we cannot repose our trust and confidence in any thing else saue in the mercy of God A. But concerning this wée haue spoken more at large Mat. 16.27 and .25.34 in our exposition of Mathew 30. I can of my owne selfe doe nothing as I heare I iudge and my iudgemen is iust because I seeke not my owne wyll but the wyll of the Father which hath sent mee I can not of my owne selfe Bv. After the confirmation and probation of his diuinitie and that he was the sonne equall to the Father in all thinges hée returneth to the proposition and occation of the disputacion from the which hée was digressed and gathereth all thinges into a certaine particular Epiloge or conclusion M. And because hée had arrogated to him selfe many thinges hée sheweth that he hath done the same iustlye and vppon good consideracion As if hée should saye B. I haue declared vnto you what I am with the Father and what I haue receyued of him that I worke all thinges with the Father and that with him I raise the dead to life By these thinges you sée that I am farre from doing any thing which is contrary or against him eyther by breaking the Sabboth or else by orrogating to my selfe that which is proper to him alone I confesse that of my selfe I can do nothing being a man as you sée these thinges are geuen to me of the Father hée bringeth all thinges to passe in mée As I heare of him and as I knowe by experience so I iudge in all thinges there is nothing in mée I saye nothing I doe nothing which belongeth not to the Father I knowe no part of my wyll which is not agréeing to the wyll of my Father I desire nothing I goe about nothing which is not according to the good pleasure of my Father so farre I am from prophaning the Lords Sabboth and that which is more from blaspheming him the which falselye ye obiect against me C. Therefore Christ speaketh not here of his bare diuinitie but as hée is endewed with our fleshe he admonisheth vs not to estéeme of him according to the outward shewe because there is more in him than there is in a man Secondlye we must sée and consider with whom he had to do His purpose was to refell the Iewes which sought to oppose or set him against God Therefore he doth deny that he doth any thing as man because God which dwelt in him was his guide moderator This alwayes we must remember that so often as Christ speaketh him selfe he doeth onely assume or take to him selfe that which is proper to a man because he had respect vnto the Iewes which wickedly sayd that he was a priuate person and no better than one of the common sort of people After the same manner he referreth to the Father whatsoeuer is aboue man This woord Iudgement as it doeth properly belong to Doctrine so also it doth appertaine to the whole administration as if he should say that he hath the Father his aucthour in all thinges whose wyll is to him a rule in all thinges And my iudgement is iust M. This is not to be
vnderstoode as though the Father had one by him selfe and the Sonne another as we haue also shewed before in the nineteene verse C. For he doth not compare his will and the will of his father together as one contrary to the other but onely confuteth that which they falsely Imagined as that he was rather caried by humayne boldenesse than led by deuine aucthority He doth deny this to be his owne proper affection and contrary to the commaundement of his Father 31. If I testifie of my selfe my testimonye is not true M. By these wordes our Sauiour preuenteth that which his aduersaries might haue obiected against him to troble the mindes of simple and ignoraunt men the whiche also they went about when they sayde Iohn 8 Thou giuest testimony of thy selfe but thy testimony is not true Therefore hée sheweth that hée doth not leane to his owne testimonye nor to the testimonye of any other man but to the testimonye of his heauenlye Father which cannot lye and which in truth far excéedeth all other testimonye To this ende doth those thinges appertaine which are spoken in this parte of the Apology So that when he sayth If I testifie of my selfe my testimony is not true he doth not deminishe the credite of his owne testimony the which mightely hée defendeth in an other place but it is a certayne manner of concession or graunting Because Christ was sufficiently instructed from heauen not to bée credited he is contented As if hée should saye If my testimonie be suspectted of you according to the common maner of men let it be so I make no account of it Wée knowe that nothing is counted true and lawfull which a man speaketh in his owne commendation how truely soeuer hée spake because no man may be a sufficient witnesse in his owne cause And although it is wicked to deale thus with the sonne of God yet notwithstanding he was content to departe from his right that by the aucthority of God he might conuince his enimies 32. There is another that beareth witnesse of me and I am sure the witnesse which hee beareth of me is true A. There are some which by this other witnesse bearer vnderstand Iohn the Baptist making this to be the scence of Christes wordes It séemeth to you that if I beare witnesse of my selfe that the same is not true but now there is another which beareth witnesse of me the which I know to be true but as for you ye saye that ye will not beléeue the same But it is better by this other witnesse bearer to vnderstande God the Father that it may agrée with that which is sayd in another place Iohn 8.18 I am one which beare witnesse of my selfe and my father which hath sent me beareth witnesse of me also B. So that the same which he sayth here is thus muche in effect My wordes are far otherwise than ye take them to be It is God and not this poore Carpenter which beareth witnesse of me and which doth acknowledge his onelye begotten and welbeloued sonne the which testimonye is so sufficient for me that I care not what men think of me M Neither doth he saye simply His testimonye is true But he sayth that hée knoweth his testimonye is true By which words hée doth not onely declare that the testimony of his Father is true but also that he himselfe doth know for a suertie that he doth arrogate nothing to himselfe which of right and by the testimonye of the Father appertained not vnto him 33. Ye sent vnto Iohn and he bare witnesse of the trueth M. Because hée had made mencion of the testimony of the Father nowe to extoll the same and therewithall to shew that his aduersaryes are reprehensible and blameworthye to the consolation and staye of simple mindes hée bringeth in the testimony of Iohn concerning him the which although it were verye notable yet notwithstanding it was contemned and neglected of the Rulars of the Iewes And this maketh verye muche to conuict them that hée sayth not simplye Iohn bare witnesse to the trueth But Ye sent vnto Iohn C. For hée vrgeth them with the aunswere of Iohn the which they coulde not without shame discredite For to what ende shoulde they haue sent vnto him except they meant to stande and geue credite to his sayinges For they sent vnto him as to a Prophete of GOD and séemed to make account of his voyce as of some diuine Oracle And although Christ here after a sort yelded vnto his enemies yet neuerthelesse verye notablye hée reproueth them and casteth in theyr téeth that nothing stayeth them from beléefe but mallice Therefore we see that this circumstance doeth make verye much to the matter that they sent vnto Iohn and as it were with a minde desirous to learne they went vnto him to knowe who was the Messias and yet notwithstanding regarded not his aunswere M. Hée sayeth not And he bare witnesse to mee but he sayth Hee bare witnesse to the truth the which is more certaine and farthest from suspicion And hée calleth the dispensation of the redemption of mankinde which hée had taken in hande the trueth for the which dispensation the sonne of God was sent to take vpon him our fleshe of the which he sayeth in another place I am the way the trueth Iohn 14. and the life But this trueth is alwayes condemned in the worlde for a lye 34. But I receyue not the recorde of man neuerthelesse these thinges I saye that ye might be safe J receyue not the recorde of man M. What meaneth these woordes Question If hée receyue not any mans testimony concerning him selfe wherefore was Iohn sent of God to beare witnesse of the trueth Also the testimonyes of the Apostles were they not the testimonies of men of whome hée saieth You also shall beare witnesse of mee because ye haue beene with me from the beginning Ioh. 15.27 Also hée sayeth Ye shall be witnesses vnto me in all Iewrye and in Samaria and to the vtmost partes of the earth To this we aunswere Actes 1.8 Christ vseth the testimony of Iohn not that hée stoode in néede of the same Aunsvvere but because it was néedefull for vs thereby to be confirmed They which séeke theyr owne glorye do not onely testifye of them selues notable and excellent thinges but do also much estéeme and bragge of the testimonies of suche others as they them selues are But Christ to the ende hée might teache that he sought not his owne glorye euen as before he said he had no néede to beare witnesse of him selfe euen so here hée sayeth that he doth not stande or depend vppon the testimony of Iohn howe great soeuer he be nor of any other man séeing hée hath testimony far greater than the witnesse of man As if he should say Bv. I doe not therefore bring foorth the testimony of Iohn concerning my selfe as though he had made me any whit the better thereby as that I might bée such a