so that he may now be worshipped euery where without any difference of places or countries 22 You worship you know not what we worship that which we know because saluation is of the Iewes 23 But the houre commeth and now is when the true worshippers shall worshippe the father in spirite and truth for the father requireth to haue such to worship him 24 God is a spirite and they that worship him must worship him in spirite truth 25 The woman saith vnto him I knowe that the Messias shall come who is called Christe therfore when he shall come hee shall tell vs al thinges 26 Iesus saith vnto her I am he that talke with thee Now he doth more at large expound that which he touched briefly concerning the abrogating of the law Yet doth he deuide the sum of his speech into two members in the former hee condemneth the manner of worshipping god vsed among the Samaritanes of superstition error and doeth testifie that the Iewes did worship God wel and lawfully He addeth the cause of the difference because the certaintie of the worship which the Iewes vsed did appeare vnto them out of the worde of God but the Samaritanes had no certaintie from the mouth of God Secondly hee declareth that the rites which the Iewes kept hytherto should shortly haue an end 22 You worship that which you know not A sentence worthie to be remembred wherein we are taught that we must assay nothing rashly and by chaunce in religion because vnlesse knowledge be present we doe not any longer worship God but a false imagination or ghost Therfore by this thunderbolt are throwen downe all good intents as they cal them For we know that men can doe nothing els but erre when their own opinion doth rule them without the word of God or his commandemēt For Christ taking vpon him his countries cause and person doth teache that the Iewes doe much differ from the Samaritanes VVhy so Because of them commeth saluation saith he By which wordes he giueth her to vnderstand that they doe exceede them in this one point because God had concluded the couenant of eternall saluation with them Some do restraine it vnto Christ who came of the Iewes And truly sithence that all the promises of God are sure and certaine in him there is no saluation saue only in him But because it is out of doubt that Christ doth preferre the Iewes for this cause because they doe not worship any vnknowen power but one God who reuealed himselfe vnto them and who hath adopted them to be his people by this word saluation must bee vnderstood that wholesome manifestation which they had by the heauenly doctrine But why doth he say that it is of them when as it is rather committed to them that they alone might enioy it He alludeth in my iudgement vnto that which was foretold by the Prophets that there should a lawe come out of Syon For they were separated for a time frō other people vpon this conditiō that the pure knowledge of god might at length flowe from them vnto the whole worlde Notwithstanding this is the summe that God is not worshipped aright vnlesse he be worshipped according to the certaintie of faith which must needs proceede frō the worde of God wherupon it foloweth y t they fal away vnto idolatry whosoeuer they be that depart frō the worde of god For Christe doth in plaine wordes testifie that an idol or vaine fictiō is set vp insteed of God where mē are ignorāt of the true god hee doth cōdemne all those of ignorāce vnto whō god hath not reuealed himself For so soone as we are once destitute of the light of his word darknes blindnes do reigne And we must note y t when the Iewes had brokē the couenaunt of eternal life with their vnfaithfulnes which was established with their fathers they were depriued of that treasure which they kept then as yet for they were not as yet driuen out of the church of God Nowe seeing that they denie the sonne they haue nothing to doe with the father The same must we thinke of all those who haue fled frō the pure faith of the gospel vnto their own inuentions Howsoeuer they flatter themselues in their stoutnes who worship god according to their own mind or mens traditiōs yet this one voyce thūdering out of heauē doth ouerthrow whatsoeuer diuine holy thing they think they haue You worship that which you knowe not Therefore to the end our religion may be approued of God it must needes leane vnto the knoweledge conceiued out of his worde 23 But the houre commeth and now is The latter member concerning the abrogation of the legall worship followeth VVhen he saith that the houre commeth or shall come he teacheth that the order deliuered by Moses shall not be perpetuall Heb. 9. 10. VVhen he saith that the houre is nowe he maketh an end of the ceremonies and so he telleth her that the time of reformation is fulfilled In the meane while he alloweth the Temple the Priesthood and all rites annexed thereunto as touching the vse of the time past Furthermore to the ende he may declare that God will neither bee worshipped at Ierusalem nor in mount Garizin he taketh vnto himself a deeper principle namely that the true worship of him cosisteth in the spirite For thereupon it followeth that he is rightly called vppon euery where Yet first of all here may a question be asked why and in what sense the worship of God is called spirituall To the end wee may vnderstand this we must note the opposition betweene the spirite and the external figures as betwene the shadowes and the truth Therefore the worship of God is said to consist in the spirite because it is nothing els but the inward faith of the hearte which bringeth forth inuocation secondly the puritie of conscience the deniall of our selues that beeing giuen to obey God we may be vnto him as holy sacrifices Heerupon ariseth another question whether the fathers did worship him spiritually vnder the lawe or no I answere seeing that God is alwayes lyke to himselfe hee allowed no other worship from the beginning of the worlde saue the spirituall worship which was agreeable vnto his nature VVhich thyng Moses doth sufficiently testifie who doth in many places declare that the ende of the lawe did tend to no other end but that the people shold cleaue vnto God with faith and a pure conscience And the prophetes doe more clearely expresse the same when as they sharply inueigh against the hypocrisie of y e people because they thought they had satisfied God after they had offered their sacrifices and executed that externall pompe It is no need to inferre many testimonies here which are common euery where yet are there most notable places before all other in the fiftie Psalme the second of Isayas verse the fiftie eight and threescore and sixt Micheas the fift Amos the seuenth But
the worship of God was in such sort spirituall vnder the law that yet notwithstanding being intangled in so many external ceremonies it did seeme to smell of some carnall and earthly thing Therefore Paule calleth the ceremonies the flesh and the beggerly elemēts of the world In like sort the Authour to the Hebrewes saith that the old sanctuarie with his appurtenances was earthly Therefore we may fitly say that the worship of the law was in his substance spirituall in respect of the forme it was after a sort carnall and earthly For all that way was shadowish the truth whereof appeareth now plainely Nowe we see wherein the Iewes did agre with vs and wherein they did dissent from vs. God would in all ages be worshipped with faith prayers thansgiuing purenesse of heart and innocencie of life neyther was he euer delighted in any other sacrifices but there were in the lawe diuers additions so that the spirite and truth did lye hid vnder diuers shadowes but now the veile of the Temple beeing rent there is nothing obscure or couered VVe haue indeede at this day certaine externall exercises of godlinesse whereof our ignorance hath neede but suche is their meane and sobrietie that they doe not darken the plaine truth of Christ. Finally we haue that plainely expressed which was shadowed vnto the fathers And this difference was not only confounded in time of poperie but quite ouerthrowen For there is no lesse thicknesse of shadowes there then there was in times past in time of Iudaisme But it cannot be denied that Christe doth here put a manifest difference betwene vs and the Iewes Out at what starting holes soeuer they seeke to escape it is manifest that we are only vnlike to the fathers in the externall forme because that they worshipping God spiritually were tyed to ceremonies which were abolished by the cōming of Christ. Therfore so much as in them lyeth they spoyle the Church of Christe of his presence whosoeuer doe burthen the same with an immoderate companie of ceremonies Neither doe I passe for these vaine colours that many of the common people haue as great neede of such helpes at this day as they had in times past amongest the Iewes For wee must alwayes respect after what sort the Lord would haue his Church to be gouerned because he alone knoweth best what is expedient for vs. And it is certayne that nothing is more contrary to the order which God hath appoynted then the grosse and twice carnall pompe which reigneth in papistrie The shadowes of the lawe indeede did couer the spirite but these visares doe altogether disfigure him VVherefore wee must in no case winke at such filthie and vnseemely corruptions Howsoeuer craftie men or those who are too fearefull to correct vices doe obecte that these are thinges indifferent and that therefore they are indifferētly to be taken truly it is not tollerable that the rule which Christ hath prescribed should be violated The true worshippers Christ seemeth briefly by the way to touche the stubbor nesse of many whiche brake foorth afterwarde For we know how stoutly the Iewes did defend the ceremonies whereunto they were accustomed Although this sentence reacheth further For seeing that he knew that the worlde would neuer be free from corruption therefore he separateth the true and right worshipers from the peruers and feigned VVith which testimonie being furnished let vs not doubt to condemne the Papistes in al their inuentions and to contemne their reproches For what need haue we to feare when we heare that this bare and plaine worship doth please God which the papistes doe contemne because it is not full stuffed with ceremonies And what doth the vaine pompe of the fleshe profite them whereby as Christ doth testifie the spirit is extinguished It appeareth plainly by that which goeth before what it is to worship God in spirite and truth namely taking away the shadowes of the olde rites simply to retaine that which is spirituall in the worship of God For the truth of Gods worship consisteth in the spirite the ceremonies they were a certaine accidentall thing And heere we must note againe that truth is not compared with lying but with the externall accession of figures so that the substance of the spirituall worship is pure and plaine as they say 24 God is a spirite This is a confirmation drawen from the verie nature of God Seeing that men are flesh it is no maruell if those thinges please them which are aunswerable to their nature Hereupon it commeth to passe that they inuent manie things in the worship of God whiche being full of vaine boasting haue in them no soundnesse But it is meete for them first of all to weigh this throughly that they haue to do with God who doth no more agree with the flesh then fire with water This one cogitation only ought to suffice to bridle the wantonnesse of our wit when as we are occupied about the worshipping of God that hee is so vnlike vnto vs that those thinges which please vs doe most of all displease him But admit hypocrites be so blinded with their pride that they are not afraide to make God subiect to their will or rather luste yet let vs know that this modestie hath not the lowest roome in the worship of God howsoeuer we thinke it pleaseth according to the flesh Furthermore because we cannot ascend vnto his hignesse let vs remēber that we must fet a rule out of his word wherby we may be directed The fathers doe oftentimes cite this place against the Arrians to proue the diuinitie of the spirite but it is falsly wrested thyther because Christ doth in this place simply affirme that his father is of a spirituall nature and that therefore he is not moued with friuolous thinges as men are wont by reason of their lightnes 25 The Mesiias shall come Although religion was vncleane and mixed with many errors amongest the Samaritanes yet were there certaine groundes which were taken out of the lawe imprinted in their mindes as was this of y e Messias And it is likely that seeing that the woman did gather out of Christ his wordes that there was an vnwonted kinde of change at hande which shoulde befall the Churche of GOD shee did straightway call to minde Christ vnder whom they hoped for a perfect manifestation of all thinges VVhen she saith that the Messias shal come she seemeth to speake of a time that was nigh at hand And truly it appeareth euery where by many arguments that the mindes of all menne did then wayte for the cōming of the Messias who should restore things which were miserablie destroyed and gone to decay This is out of doubt that the woman preferreth Christ before Moses and all the prophetes in the office of teaching For she comprehendeth three thinges in a few wordes First that the doctrine of the law was not altogether perfect but that there were only rudiments deliuered there For vnlesse there had been a
by some externall figure to the end all men might openly acknowledge that it was spirituall 16 These thinges knew not his disciples at the first but when Iesus was glorified theÌ„ they remembred that these things were written of him and that they had done these things vnto him 17 The multitude therefore which was with him when he called Lazarus out of the graue and raysed him vp from the dead bare him witnesse 18 Therfore the multitude met him because they had hearde that hee had wrought this myracle 19 Furthermore the Pharisees said among themselues yee see that yee preuaile not beholde the world is gone after him 16 These thinges knew not his Disciples As the seede springeth not vppe so sone as it is cast into the ground so the fruit of the works of God appeareth not by and by The Apostles are the ministers of God to fulfill the prophesie but they cannot tell what they doe They heare the peoples crie and that no confused crie but that Christ was plainely saluted as a king yet they doe not as yet vnderstand to what ende this is or what it meaneth Therfore it is vnto them a vaine spectacle vntill such time as the Lorde doth open their eyes VVhen as it is said that they remembred at length that these thinges were written of him the cause of such grosse ignoraunce is noted which went before knowledge namely because they had not the scripture to be their guide and teacher then to directe their mindes vnto the pure and right consideration For we are blinde vnlesse the word of God doe goe before vs. Although euen this is not sufficient that the worde of God doth shine vnto vs vnlesse on the other side the spirite doe illuminate our eyes which should otherwise be blind euen in perfect light Christ vouchsafed to bestow this grace vppon his disciples after his resurrection because the full time was not yet come wherein he poured out abundantly the riches of his spirit vntill such time as he was receiued into the heauenly glory as wee had in the vii chapter ver 39. Let vs learne by this example to iudge of all things which appertain vnto Christ according to the scripture and not according to the propâ—er sense of our flesh Let vs secondly marke that this is a peculiar grace of the spirite that he doeth instruct vs in tract of time least wee be dull in considering vpon the workes of God I interprete this member That these things were written of him and that they had doone these thinges vnto him thus that the disciples did then first of all remember that these thinges were not done vnto Christ rashly and that these men did not rashly mocke him but that all this businesse was gouerned by the prouidence of God because it was requisite that all these thinges should be fulfilled which were written Therfore resolue it thus They did these things vnto him as they were written of him 17 The multitude bare him witnesse Hee repeateth that againe which he had said alredie that many being stirred vp with the fame of so great a myracle came to meete Christ. For they went out by troupes for this cause because the rumour of the raysing againe of Lazarus from death was euery where dispersed Therefore these men had iust matter and cause ministred vnto them to giue the honour due vnto Christe vnto the sonne of Marie seeing that such excellent power of his was made knowen vnto them 19 Yee see that ye preuaile not By these wordes they pricke forwarde themselues vnto greater madnesse For it is a certaine vpbraiding of sluggishnesse as if they shoulde say that the common people fell away vnto Christ because they themselues were too flacke and faint harted This manner of phrase is common amongest desperate fellowes when as they prepare themselues to assay euen the verye last and vttermost things But and if the enemies be so stubbornly bent to do euil we must be farre more constant in a good purpose 20 And there were certaine of those that went vppe to worship on the holye day Greekes 21 Therefore those men came vnto Phillip which was of Bethsaida of Galilee and requested him saying Syr wee will see Iesus 22 Phillip came and tolde Andrew againe Andrew and Phillip tell Iesus hymselfe 23 And Iesus answered them saying the houre commeth and now is that the sonne of man must be glorified 24 Verily verily I say vnto you vnlesse the wheat corne when it is fallen into the earth shall die it abideth alone but if it dye it bringeth forth much fruite 25 He that loueth his life shall destroy it and he that hateth his life in this world shall keepe it vnto eternall life 26 If any man will serue mee let him follow mee and where I am there shall my minister bee also and if any man shall serue mee him shall the father honour 20 And there were certaine I doe not thinke that they were Gentiles or vncircumcised because it followeth shortly after that they came to worship And this was straitly forbidden by the lawes of Rome and the procoÌ„sules and other Magistrates did sharpely punish it if any man were founde which fell vnto Iudaisme hauing left the worship of his Countrie It was lawfull for the Iewes which were dispersed through Asia and Grecia to come ouer the Sea to offer sacrifice in the Temple Secondly the Iewes woulde neuer haue suffered the Gentiles to be mingled amongest them in that solemne worship of God because they would haue thought that both the Temple and themselues and the sacrifices were polluted by this meanes And although they came of the Iewes yet because they dwelt farre beyonde the Sea it is no maruell if the Euangelist bring them in as strangers and men whiche knewe not al those things which were then done at Ierusalem or at the places nigh thervnto Therfore his meaning is that not only the inhabitants of Iurie which came out of the villages and cities vnto the feast did intertaine Christe as a king but that his fame was spread abroade also vnto those that dwelte beyonde the Sea whiche came from farre Countrie To worship They might doe this also in their countrie but Iohn speaketh of a solemne kinde of worship which was ioyned with the sacrifices For although religion and godlinesse were not tyed vnto the Temple yet was it not lawfull to offer sacrifices vnto God any where els Neyther had they the ark of the testimonie which was a tokeÌ„ of Gods presence any where els Euery man did worship God dayly spiritually at his owne house yet was it requisite that the holy men whiche were vnder the lawe shoulde outwardly professe religion and that they shoulde make suche profession as was commaunded by Moses that they shoulde present them selues in the Temple before the face of the Lorde and vnto this end were the festiuall dayes appoynted If so bee it these menne dyd take suche a longe iourney not without greate charges
The examination of faith contained in our prayers 570. 21. the analogie of faith ought to beare rule in iudging false Prophets 221. 16. Faithes obedience 30. 38. Faithes degrees 298. 29. 355. 23. 548. Faithes infirmitie in the Saintes 16. 18. Faithes confirmation necessary 90. 33. The difference of faith and opinioÌ„ 251. 20. The relation of Faith and the word 33. 45. The fruit of fayth is tranquilitie of coÌ„science 370. 50. No man obteineth faith by his own wisdome 311. 25. The Papistes mixe faith with doubting 570. 21. The faith of God what ibid. By faith we obteine remission of sinnes 252. 23. the faithful are the temples of God 490 18. the faithful planted by the hand of God 440. 13. The faithful how the sonnes of God 25 32. The faithful the brethren of Christ 340 48. The faithful the sonnes of light 265. 14 393. 8. The faithful ought to bee salt to others 165. 50. The faithful how heires of the worlde 159. 5. VVhy the faithful are called litle ones 290. 41. 292 3. The faithful why laide open to the false accusations of the reprobate 167. 17. The faithful how righteous before God 49. 77. The faithfuls condition in the worlde contemptible and miserable 134. 11 61. 10. 236. 19. 467. 23. 637. 9. 4. 671. 32. 34. 734. 12. The ioy of the faithful 35. 46. 72. 10. 652. 28. The glory of the faithful after this lyfe 399. 22. The faithfuls good and godly glorying 679. 10. The faithfuls felicitie 161. 10. 201. 21. The warfare of the faithfull 160 â—0 336. 43. 696. 31. The obedience of the faithful vnperfect 204. 24. The small number of the faythful 216 13. 257. 13. 313. 28. 391. 11. The small number of the faythful whye compared to a plentifull harueste 257. 37. the faythfuls perfectioÌ„ in this life of what sort 186. 48. 333. 33. The faythfuls coÌ„bat with Sathan 160. 10 696. 31. The faythfuls certein victory 378. 22. 287. 38. The faithfuls life lik gaining by occupyinge 554. 20. The faithfuls scope or end of life 372. 42 The zeal of the faithful 452. 2. Beetwixt faithful and vnfaythfull what difference looke the difference of the elect and reprobate Fasting when approued of God 93. 37 199. Fasting of three daies how to bee vnderstanded 450. The difference of Christes fasting and the Papistes 126. 1. The ende of fasting 482. 21. Concerning fasting Iohns disciples quarel with Christ 247. 14. The Fasting of Lent 126. 1. the fathers called not vppon God but by trusting in Christ the mediatour 25. 32. freed from the yoke of sinne by Christes onely grace 44. 68. How the fathers differ from vs 351. 24. 399. 22. the faith of the fathers and ours al one 233. 11. 351. 24. The foolishe immitation of the fathers 11. 15. 511. 54. Faultes vnder defence of lawes are not to be couered 290. Faining howe it may agree with Christ 786. 28. the feare of the godly differeth from the feare of the wicked 235. 16. Feare not alwaies repugnant to faith 96 13. 259. 25. 431. 31. the feare of the Lord comprehendeth all godlynes and religion 37. 49. Fearefulnes commeth of an euill conscience 64. 7. Felicitie proceedeth from the loue of God 22. 28. True felicitie commeth of fayth 33. 45. True felicitie dependeth of Christe 148. 23. the chiefest felicitie doth consist in Christ alone 50. 79. the greatest felicitie is in heauen 201. 21. The difference beetwixte the felicitie of the faithful the Stoiks 201. 21. Fygtree whye cursed of Christe 569. 18. To finde fauour what it is 23. 30. Fynger of GOD for his spirite 328. 28. why the spirit is called Fyre 121. 11. Fyre eternall of what maner 122. 12. 359. 41. 675. 41. to bee seasoned with fire what 164. 49. Fleshe for menne without the note of sin 112. 6. Flesh prone to slouth 709. 43. All the affections of the flesh ought to be suspected 104. 48. The bolde confidence of our flesh 540. 22. the flock of Christ a litle one 208. 32. Whither it bee lawful to resist force with force 184. 44. Fortune ruleth not the woorlde 283. 29. Freewyll ouerthrowne 333. 33. Freewilles defenders and patrons 202. 22. 333. 33. 598. 30. 627. 37. Frowardnes condemned 505. 21. Fruitfulnesse of the wombe commeth froÌ„ the blessing of God G GAbryel what it signifieth 16. 19. Gadarenes couetous and vnthankefull 265. 15. Galyle of the Gentiles which 144. 13. Gates of hell 461. 18. Gehenna from whence deryued 172. 22. The woorde Gehenna translated to the hels 280. 25. the Genealogie of Christ is described 52. 53. The fourefold difference of the narration of Christes genealogie 54. the Gentiles calling 40. 55. 73. 10. 79. 1. 89. 31. 32. 219. 29. 232 10. 323. 18. 324. 20. 442. 566. 13. 688. 13. 796. 47. 800. 19. Gentlenesse is commended 173. 25. 497. 15. Glâ—â—h properly what 66. 22. Glorye of GOD looke Gods glorie The Glorye of the faithful 400. 25. God hath care ouer his 61. 20. 8. 4. 7 95. 13. 134. 11. 142. 28. 189 8. 195. 11. 205. 26. 276. 19 282. 29. 406. 7. 645. 22. 648. 24 672. 34. One God 591. 37. God onelye good 523. 17. God whye called an heaueÌ„ly father 191 9. God our father wil be knowne 124. 17. 292. 9. How God is in heauen 191. 9. God onely to be worshipped and serued 133. 10. 594. 26. VVhye God swore 46. 37. to whom God is mercifull and fauourable 159. 7. GOD alwayes true 33. 45. 64. 22. GOD the authour of marriage 515. 7. God after two manner of waies appearred to the fathers 62. 20. God alwayes lyke him selfe 36. 49. God alone is the law maker for the souls 586. 21. God especiallye beholdeth the mind 6. 6 15. 18. 48. 75. 172. 22. 245. 13. 395. 15. 569. 38. 630. 43. VVhy God is called the god of Israel 44 68. VVhye God somtimes deferreth his help 62. 20. 379. 15. 405. 406. 7. 430. 27. whye God forthwith punisheth not the wicked 377. 6. How God is said to loue al 526. 21 how God is said to tempt 128. 2. 259 13. How God leadeth into temptation 198 13. God not the authour of euill ibid. God Vseth the trauaile of wicked men 69. God onelye forgiueth sinnes 240. 3. God onelye the iudge of the whole world 185. 45. God inuiteth men vnto repeÌ„taunce 493. 17. God is said to reigne two maner of waies 193. 10. God may bee called vppon in all places 567. 13. God not bounde to the lawes of nature 15. 18. 27. 34. God by diuerse meanes saueth his 95. 13. God sometimes giueth ouer his honor to men 498. 15. God a sharpe reuenger and defender of the trueth 334. 34. The loue of God the
heauen is 109. 2. Kingdome of heauen for the new state of the Church 169. 19. 295. 11. 596. 23. 767. 43. The key of the kingdom of heaueÌ„ is the free adoption of God 339. 27. what the kingdome of God is 193. 10. It reacheth farre 296. 12. It is first to be sought for 208. 33. The kingdome of GOD consisteth of righteousnes ibid. The knitting together of the commandements of God 617. 23. L. OF Latria and Dulia a friuolous distinction 133. 10. The vse of laying on of hands 448. 32 520. why the Law is deuided into two tables 598. 40. The Law containeth perfecte righteousnes 170. 21. 176. 31. The Lawe comprehendeth a rule to liue wel 594. 26. The Law comprehendeth the doctrin of the Prophets 106. The Law to man is impossible 528. 26. why the Law is called an heauy burden 607. 4. The Law and Prophetes put for the old Testament 402. 27. The Law and Prophets put for the precepts of the second table 2. 16. 12 The righteousnes of the Law 523. 17. The abrogation of the Law is set in the preaching of Iohn 106. The summe of the law 6. 6. The ende of the Law is the deniall of man 524. 19. The consent of the Law and the Gospel 166. 17. The difference of the Law and the Gospell 19. 23. 126. 1. 106. 296. 16. The weakenesse of the Law is from our fleshe 171. 21. Nothing in the world is more sure then the trueth of the Law 168. 18. The least in the kingdome of heaueÌ„ in what sense greater then Iohn 169. 19. The worde leauen is diuersly taken 362 454. 6. 456. 12. The fasting of Leut 126. 1. Whether Leprosie bee a iust cause of diuorcement 516. 9. Libertie to sinne is not to bee taken out of the Gospel 298. 29. Liberalitie is commended 182. 42. and 183. 35. 200. 19. 525. 19. What the Monks think of the actiue contemplatiue life 371. 38. The life of the godly is coÌ„pared to gayning by occupying 554. 20. Life eternal is of Gods free mercie 208. 32. The vprightnes of life consisteth of godlynes and righteousnes 87. 25. The vncertein shortnes of mans life 374 16 393. 9. 659. 40. The perpetuitie of a blessed life 400. 26. what it is to finde life 287. 39. the tyrannous law of the vnmarried lyfe 28. 23. Howe farre sole life is acceptable vnto God 519 12. The Papistes imagine sole life to be an Angelicall estate ibid. Light put for reason 202. 22. Liturgia putte for the executinge of the Priestes office 18. 23. what it is to looke backe 327. 61. Loue of our selues looke selfe loue Loue is not the cause of forgiuenes 369. 47. why Luke beginneth the history of the Gospel with Iohn Baptist 4. why Luke fetcheth the petegree of christ from Nathan 54. Whoe are Lunatike 148. 23. 479. 17. M THe place of Macrobius 97. 16. The Anabaptistes doe banishe the magistrate from the Church 542. 25. The duetie of a godly magistrate 390. 23 Christ is the onely maister 291. 2. Malachy the last of the lawful prophets 106. Man destitute of Gods protection is a miserable creature 264. 9. The condition of man without Christ is miserable 45. 71. 63. 21. 72. 10 89. 32. 136. 14. 138. 18. 144. 13. 266. 38. 313. 28. 336. 43. 345. 25. 459. 17. 521. 14. The conuersion of man is the worke of God 12. 16. The passions of man in respect of them selues not sinfull 320. 8. To man sometimes is giuen that which is proper to God 12. 16. 119. 438. 9. 498. 15. Man necessarilye is either good or euill 333. 33. Howe the infirmitie of man is to be remedied 528. 26. The witlesse fancie of Manicheus coÌ„cerning the body of Christ 23. 31. The Maniches haue feigned two beginninges 34. Many put for diuerâ—e 544. 28. The witlesse fancie of Marcieou touching the body of Christ 23. 31. Mariage pure and holy 86. 22. Mariage lawfull for the ministers of the word 18 23. The enemie of mariage is Sathan 518. The troubles of mariage ibid. The duetie of the maried ibid. How Mary the Virgin is cosen to Elizabeth 29. 36. whye Mary came vnto Elizabeth 31. 39. How Mary is the mother of the Lorde 33. 43. why Mary is blessed 33. 45. Mary wel exercised in the doctrin of the scripture 40. 54. the stocke of Mary is from Dauid 53. the thankfulnes of Mary 34. 46. The perpetuall virginitie of Mary 68. 25. the pouertie of Mary 86. 24. the exceeding great felicitie of Mary 338 27. the godlines and modestie of Mary 339 19. the importunitie of Mary 340. 48. what praise the Papistes giue to Marye 339. 27. why God would haue Mary to be maried 61. 19. the hospitalitie of Martha in what point faultie 371. 38. the canstancie of Christes martires 276. 19. the difference of Christes martyrs and of wicked men 160. 10. how merueiling may agree to Christ 232 10. The detestable abhomination of the masse 689. 26. Mathew did not write the Gospell in the Hebrew tongue 82. 6. Mathew didde write the Gospell in the Greeke tongue ibid. Mathew was called from the receite of custome vnto the apostleshippe 242 9. the purpose of Mathew in describing the genealogie of Christ 57. Mercy is promised to the faythfull 159. 7. Mercy is commended 159. 7. 245. 13 317. 7. 504. 21. Merit de congrue 526. 21. Merit de condigno is a deuillishe deuise 404. Merite of manne is taken away 49. 77. 58. 6. 142. 25. 185. 45. 197. 13. 208. 32. 269. 8. 347 11. 368. 41. 403. 404. 10. 469. 27. The defenders of merit 335. 37. 393 9. 554. 15. 672. 34. The Rabbines imagine the comming of the Messias to be after two maners 476 10. How the pastours must vse mildnes 324 19. The Minister of the worde looke pastour The commendation of the ministerie of the worde 12. 16. 26. 19. 34. 45. 76. 15. 77. 17. 306. 16. 309. 25. 339. 27. Miracles are not to be separated froÌ„ the word 268. 1. The myracles of the Papistes 647. 23. The greedye desire of Myracles 228. 45. The ende of Christes myracles 152. 17. The glory of God is the fruite of miracles 260. 27. The fruit of miracles 325. 23. 379. 12 449. 37. 647. 23. the lawful vse of miracles 268. 1. 803 17. 806. 20. modestie is necessary for christiaÌ„s 535. 16 The Monks of the precepts of God haue made counsailes 185. 44. What manner state of perfection the Monkes deuise to themselues 525. 19. the Monkes make of wicked men deuils 613. 15. After what sorte the life of Monkes is 371. 38. 613. 15. The vaine boasting of Monkes 529. The superstition of Monkes 112. 4. Monothelites are heretikes 706. 39. how Moses appeared in the trasfiguration
worde to Sleepe is diuersly taken 253. 39. Slouth is to be auoided looke sluggishnesse is to be shaken off Sluggiâ—hnesse to man voluntarie 452. 2. Sluggishnesse is to be shaken off 78. 20. 81. 2. and 121. 12. 132. 6. 164. 49. 202. 22. 216. 13. and 220. 15. 264. 9. and 297. 14. and 330. 30. 337. 43. 350. 14. and 393. 8. 427. 20. and 452. 2. 458. 14. and 531. 30. 553. 13. 660. 42. 783. 25. Sobrietie of minde is commended 473. 5. and 482. 19. 540. 23. looke curiositie Solomon a type of Christ 56. sonnes of the kingdome taken for the Iewes 233. 12. the sons of Abraham be of two sorts 36. 49. 40. 55. and 233. 12. and 341. 39. and 400. 23. and 550. 9. the sonnes of the bridegrom for the guests bidden to the mariage 248. 15. the subtile disputation of Sophisters concerning the fire of hel 359. 41. Soter signifieth more with the Greekes then the Latins 34. 73. 11. soule for the seat of affections 34. 46. the word soul is diuersly taken 375. 20. soules after this life remaine aliue 46. 72. and 751. 43. and 760. 50. the goinge or passing of soules from one body into diuers bodies beleeued of the Iewes 458. 14. the spirite is called water it is also called fire 121. 11. Howe the holy spirit was seene of Iohn Baptist 124. 16. the free operation or woorking of the holy spirit in men 11. 15. the spirit is the teacher of the Faithfull 639. 11. the spirit of discretion necessarye for the church 221. 16. the spirit of vprightnesse is giuen onely to the members of Christ 526. 21. spirit put for vnderstanding 34. 46. sprinkeling of holye water deuised of the papists 435. 2. the Starre whiche appeared to the wise men was extraordinarie 801. Stater â—ickle are of one valew 508. 27 Steuen was slaine seditiously 727. 1. the fatum of the Stoicks 283. 29. what it is to suffer for righteousnes 160. 10. the Sunnes Eclipse at Christes death was not general 758. 45. superstition malitious obstinat 316. 24 superstition is froward 511. 52. superstition in meat and drinke must bee auoided 299. 34. the Anabaptistes keepe the vse of the sword from the church 714. 5. the Synedrion of the Iewes 5. 5. 97. 16. 302. 1. 499. 17. T THe second Table subiecte to the first 104. 49. it discouereth the hypocrisie of men 596. 29. Temperance is commended 397. Christ is an example of temperance 243. 29. and 299. 34. Temple is taken for the holy place 8. 9. and 18. 21. Temple is taken for the court or porche 566. 12. and 625. 35. the sumptuous buildinge of the Temple 632. 1. the destruction of the Temple foretolde 628. 38. why it was ouerthrowne 633. 2. VVhat it is to Tempt God 451. 2. the woorde tempting is diuerslye taken 451. 1. and 453. 4. to what ende the Temptations whiche are sent of God doe belong 128. 1. the Temptations whiche prouoke vnto euil proceede only from sathan ibid. the Temptations of christ for the troubles which he sustained 530. 28. the preter Tence for the present Tence 17. 19. the name of Tetrarch is vnproperly vsed 108. 1. Thankesgiuing is necessary for al the godly 20. 25. 34. 46. 42. 64. 74. 14. 227. 4. 426. 19. 689. 26. an exaÌ„ple of Thankfulnesse 243. 9. 345. the worde That sometimes noteth onely a clause following 92. 35. the word Then doth not alwayes signifie a continuance of time 98. 16. Therefore is a particle sometimes superfluous 215. the faith of the thiefe was great 752. 40 the prescription of longe Time is malitiously pretended for the defence of errours 171. 22. the Tongue is the character or figure of the minde 222. 16. 334. 34. Howe hurtfull a malicious Tongue is 678. 8. there are diuers kindes of mannes Traditions 435. 2. the Transubstantiation of the papistes is coÌ„futed 691. 26. 791. 39. Howe we are sayde to lay vp Treasure in heauen 200. 19. Truth is more to bee esteemed then custome 171. 22. God is a sharpe defender and reuenger of the truth 334. 34. howe the enemies of the Truth are to be driuen away 591. 37. there is nothing more sure in the whole worlde than the Truth of the lawe 168. 28. VVhye Christe chose twelue Apostles 267. 1. and 530. 28. V VVhat the Vail of the temple rent in sunder signifieth 761. 51. to counterfait vertue is a very harde thing 221. 16. the name vessel is diuersly vsed 567. 13. VVhether it be lawfull to repell violence wyth violence 713. 52. Visitatiâ— taken for the whole restoringe 235. 16. how detestable vnbeliefe is 74. 13. Vnbeliefe is blasphemous against GOD 298. 29. Vnbeliefe after a sort hindereth Gods liberalitie 233. 13. 253. 36. the sacrament of extreeme Vnction is fained 290. 12. By what meanes holye Vnitye is to bee maintained 649. 28. Vngodlines is blinde 256. 34. Vnthankâ—fulnes is condemned 3. 1. 38. 52. 40. 55. 46. 73. and 50. 79. 73. 10. and 74. 13. 78. 20. and 81. 2. 88. 30. 146. 5. 159. 7. and 210. 1. 227. 4. 328. 28. 340. 48. 404. 427. 20. 494. 22. Vnthankefulnes of the Iewes looke the Iewes vnthankefulnes how this word Vntil is taken 629. 39. the Vowe of continencie is daungerous 519. 12. Vowes accordinge to our owne lustes are not to be conceiued 88. 29. the Vowes of the monkes binde not the consciences 422. 26. VV HOw farre VVarfare is permitted vnto christians 118. 12. the warfare of the faithfull 161. 10. 336. 43. 461. 18. 696. 31. the weake are to be regarded 488. 10. 496. 15. the difference of the weake and obstinate 324. 19. and 440. 14. why the wicked are called offences 359. 41. the wicked take vnto themselues offences that they may not followe Christe 415. 54. the wicked are to be cited vnto the iudgement seat of God 223. 22. 604. 1. the wicked tremble at the sighte of God 263. 29. the wicked would gladly shunne the sight of God 265. 15. the wicked are inexcuseable 77. 17. and 276. 17. 299. 33. and 342. 39. and 362. 34. 87. 25. what the wicked profit by excuse 687. 25 the wicked are made woorse by the doctrine of the gospel 381. 32. the wicked abuse prosperitie 162. 24. the wicked albeit against their will obey Gods prouidence 686. 24. 716. 56. the wicked agree amongst themselues to oppresse Gods truth 91. 34. 321. 14. 584. 734. 12. the nature of the wicked is obstinate 388 4. 583. 45. the multitude of the wicked 216. 13. companies of the wicked are to be shunned 500. 17. the naughtye conscience of the wicked 573. 25. the counsailes of the wicked ouerthrowns by the Lord 84. 7. the enterprises of the wicked are tourned oftentimes to a coÌ„trary end 587. 22. the punishment of the VVycked is
those wryters speake very câ—â—susely which thinke it to be like common to all ages and that the prophets may at aptly be called â—â—asters of the Gospel at the Apostles Christes woordes â—â—unde farre otherwise who making mention that the lawe and the Prophets were of 〈◊〉 till the comminge of Iohn declareth that then the kingdome of God began to be preached And Marke as before was mentioned signifieth that the Gospell 〈◊〉 bâ—ginne with the preachinge of Iohn but this name and 〈◊〉 was not without good aduisement giuen to these â— hystories wherin is declared that Christ toke vpon him the office function of amediator For since that in the birth death resurrection of Christ is compâ—â—sed the sum of our saluation and they are the very matter whereof it doeth consiste they may very well and fitly be called Euangelists that is to say bringers of merrye newes whiche portraite out before our eyes Christ sent of his father so that by faith we may ackâ—â—wledge him to be the only authour of our felicitie The force and effecte of his comming is mâ—re plainely put downe in other bookes of the Newe Testament And Iohn in this respect differeth farre from the other three who is wholely occupied in expressing the vertue of Christe and the frute that we reape thereby where as the rest stand more vppon this poynt that our Christe is the sonne of God which was promised to be the redeemer of the world In deede they doe teache heere and there the doctrine of Christes office that we may be certified of his fauour towarde vs and to what ende he was giuen vnto vs but this as I sayde is the chiefest matter they handle that Christe Iesus did fully finish all things in his owne person whatsoeuer was promised by God euer since the beginning of the worlde For their purpose and intent was not by their wrytings to abolishe and destroy the lawe and the Prephets as diuers brainsicke persons doe vainly dreame that the Olde Testament hath beene to none effecte euer since the veritie of the heauenly wisedome hath been reuealed vnto vs by Christ and his Apostles Nay they rather pointing out Christe vnto vs as it were with a â—inger put vs in minde to seeke at his handes what soeuer the law and the Prophets haue ascribed vnto him VVherfore then we shall frutefully and effectually read the Gospel when we shal leaâ—â—e to conferre it with the promises of the olde Testament As concerning the three Euangelists which nowe I take in hand to interpreat Mathewe is sufficiently knowen and some thinke Marke to haue liued familiarly with Peter as his scholler and to haue receiued the Gospel which he wrote woorde by woorde out of Peters mouth so that he supplied only the roâ—me of a Scribe or Notaâ—te But this matter needeth no curious disputation for it little appertaineth vnto vs to know more then that he is a lawfull witnesse ordained of God and that he publisheth nothing in wryting but that which was reuealed vnto him and putte into his head by the holy Ghost But Ieromes opinion seemeth to haue smal grounde who thinketh his Gospel to be a briefe summe drawne out of the Gospel of Mathewe For he differeth from him in handling his matter euen in the entrance neither doeth he obserue the same Methode that Mathew doeth and he reckâ—neth vppe liuers things lefte vntouched of the other and some things mentioned in Mathewe he declareth more at large I thinke it more probable and so may I gather by the woorke it selfe that he had neuer seene Mathewes booke when he wrote his owne much lesse did he of purpose make an Epitome or Abridgement of it And the very same doe I iudge of Luke For as concerning the clauses wherein they seeme to differ I thinke not that they brought them in of sette purpose but when they all determined truely and faithfully to set foorth those thinges which they had thorowly knowen and approoued euery one of them followed what order hee thought best him self And like as this came to passe not by blinde chance fortune but by the diuine prouidece of God euen so the holy ghost ministred vnto them a marueilâ—us consent vnder a contrary stile and fourme of wryting The which Harmonie it selfe were sufficient to confirme their credite had they not elsewhere receiued greater and more stedfast authoritie Nowe as for Luke he credibly witnesseth of himselfe that hee was a companion of Paule continually conuersant with him But that which Eusebius reporteth is very childish that Paule was the true authour of Lukâ—s Gospel because in a certaine place he maketh mention of his owne Gospel As though it were not manifest by that whiche ensueth in the text that Paule speaketh of his common preaching and not of any one booke wrytten For he sayeth For the which Gospell I suffer affliction as an euill doer euen vnto bondes And who knoweth nâ—t that Paule was accused not for any Booke he had Compiled but for that he was a Minister of the woorde and preached openly the Gospel of Christ wherby it appeareth that Eusebius was a man very painful but of small iudgement since without diligent hede he heapeth vp togither so many senceles notes wherof I thought good to admonish the readers least they chaunce to stumble at such like blockes which lye heere and there scattered throughout all his woorkes Moreeuer because I haue chosen a kinde of Interpretation which may perhaps displease diuers at the first blush I meane to yeelde a reason of my doing trusting thereby to satisfie the vnpartial and godly readers This first is without controuersie that none of the three Euangelists can be truely and rightly interpreated vnlesse he be conferred with the tâ—o other VVherefore faithful and skilful interpreaters heerein take moste paines that all things may be reconciled which are spoken by the three Euangelists But since that meane wittes cannot easily conferre the Euangelists togither whilest still they turne and returne from the one to the other I thought this briefe Methode would seeme pleasant and profitable if by a continual processe or discours like as it were in one table the three hystories were ioyned togither wherein the readers may see and discerne at once what is dissonant and agreeable to them all So I will ouerslip nothing which is wrytten by any one of the three and I will declare in one discourse what soeuer is handled by diuers Nowe whether my paines be wel bestowed as I hope or no let euery manne iudge according to the profite he taketh in reading Truely it was so farre from my thought to catche after praise and commendation by my newe inuention that I freely conâ—esse as becommeth euery good nature that in this manner of interpretation I haue imitated other men And most of all I followed Bucer a man of holy memorie and a famous teacher in the churche of God who in my iudgement hath trauailed heerein to no smal purpose
is not heere vsed for a praysing of her but it dooth rather signifie a happynesse or blessednesse So Paule vseth to praye that the faythfull might haue first grace then peace that is all kind of good things signifying thereby that we are then becoÌ„e blessed rich when we are beloued of God the aucthour of al good things Then if the blessednesse righteousnes and lyfe of Mary doe come of the free loue of God and that her vertues and all her excellencie is the meere liberalitie of God Then deale they very preposterously that teach vs to aske those things of her which shee with vs recieueth from an other But very grosse is the folly of the Papistes which as it were by a magicall coniuring haue turned this salutation into a prayer And by want of reason they haue beene this farre drawne that their Preachers might not praye in the pulpitte for the assistaunce and grace of God his spirite but by their Hayle Mary And besides that this is to be accompted as a salutation onely they rashlye take vnto them selues the office of an other which God inioyned not to any but to the Angell but twise more foolish is that imitation that they salute one that is absent 29. VVhen shee sawe him shee was troubled Luke doth not say that shee was troubled at the sight of the Angell but at his saying why then dooth he also make mention of the sight This as I interprete it was the cause Marye seeing some portion of heauenly glory in the Angell through the reuerence of GOD she conceaued a sodaine feare Therefore shee was troubled for that shee perceiued that it was not a mortall manne that did salute her but an Angell of GOD. But Luke dooth not say that shee was so troubled that shee was thereby amased but rather sheweth the signe of an attentiue and verye readye minde when that he presently addeth that shee thought with her self what manner of salutation this should bee that is whereto it tended and what it meant For presently shee thought that the Angell was not sent to her for nothing And by this example wee are admonished First that the woorkes of GOD are not sleightly to be passed ouer Then likewise wee ought so to weighe and consider them that reuerence and feare may goe before 30. Feare not Marye In that he willeth her not to be afrayde let vs alwayes remember howe weake our fleshe is and that it cannot be but that we shoulde be afrayde so oft as but the least sparke of God his glorye doth appeare For when we earnestly consider the presence of God wee cannot imagine a vaine or ydle presence Therefore when wee are all in daunger of his iudgement out of feare there riseth a trembling vntill hee shewe him selfe as a father The holye Virginne sawe amongst her people such a vile heape of sinnes that there was good cause why shee should be afrayd of the greater vengeaunce VVherefore that the Angell might put this feare awaye hee saieth that hee is a witnesse and tydinges bringer of that which is wonderful good Luke vsed this Hebrewe phrase to finde fauour for to haue God mercifull For it cannot be sayde that hee found fauour that sought the same but hee to whom it was offered and seeing that examples of the same are sufficiently knowne it were but vaine heere to alleage them 31. For loe thou shalt conceaue in thy wombe The Angell frameth his woordes firste to the prophesie of Esaye and then to other places of the Prophetes that it might thereby the better sincke into the Virgins minde For such Prophesies were knowne and common euerye where among the godly yet with all it is to be noted that the Angell did not whisper that onely in the eare of the Virgin but he brought that gladde tidinges of saluation which not long after was to be spread throughout the whole world VVherefore it is not doone without the counsell of God that hee so plainely expresseth the consent betweene the olde prophesies and the present message of the comming of Christe The woord Conceauing is sufficient to confute the witlesse fancie aswell of Marcyon as of Manicheus For thereby may be easily gathered that Mary did not bring for than aiery body or Ghost but such frui as she before had conceaued in her wombe And thou shalt call his name Iesus Mat. 1. 21. rendreth the cause why this name was giuen him For that he should saue his people froÌ„ their sinnes so that in the verye name saluation is promised and the cause is shewed to what end Christ was sent of his father into the worlde As he saieth him selfe that he came not to destroy but to saue the worlde Ioh. 12. 47. Let vs also remeÌ„ber that this name was not giuen him by the will of man but by the Angell at the commaundement of God that our faith might be fastened in heauen and not vppon earth It is deryued of ithg which with the Hebrewes is saluation and from thence commeth that word which signifieth to saue Furthermore they doe but fondlye reason which endeuour to deriue it of that Hebrewe nowne iâ—ushug It appeareth that the Rabbynes did deale very malitiously in that they neuer giue him that honourable title of Christ but in euery place write Iesu or rather imagine him to haue beene some base or degenerate Iew. Therfore their writing deserueth as much credit and aucthoritie as doth the barking of a dogge That they obiect that he should be farre inferior to the dignitie of the sonne of GOD if hee shoulde haue a name common with others may also be pretended of Christe But the answere to them both is very easie For that which before was shadowed vnder the lawe is fully and wholye perfourmed in the Sonne of God or that he had the substaunce of that in him which was before but figured The other obiection is of no greater force They denie that the name of Iesu is holy and reuerent before whom euery knee Philip. 2. 9. ought to bowe vnlesse it did onely belong to the sonne of God Paule dooth not attribute vnto him a magicall name in whose sillables the maiestie were included but his wordes were to this purpose as if he should haue said great power was giuen vnto Christ of his father vnder the which al the worlde should bowe Therefore let vs bid such faigned inuentions farewell and let vs know that the name of Iesu was giuen vnto Christ that the faythfull might learne to seeke in him that which beefore was shadowed vnder the law 32. Hee shall be great The Angell sayde the same of Iohn Baptist whom yet hee would not make equall with Christ. But the Baptist was great in his order And presently after he declareth that the greatnes of Christ extolled him farre aboue all creatures For this hath he alone proper and peculyar to him selfe that he should be called the sonne of God as the Apostle proueth Heb. 1. 5. I graunt that sometimes in
the seconde cause was that hee might take away the vile reproche whiche the rude and ignoraunt woulde charge him with For it appeareth that the Scribes charged hys doctrine wyth this faulte in so muche as he presently inueigheth against them VVee must consider this purpose of Christe that he so calleth and exhorteth the Iewes to receiue the Gospell that yet hee keepeth them vnder obedience of the lawe then hee mightily refelleth those vnwoorthye reproches and cauilles wherewith the ennemies sought to bringe his preaching into slaunder and suspition For if anye minde to restore thinges confused into a better estate hee muste alwayes vse this wisedome and moderation that the people maye knowe that the eternall woorde of God is touched thereby and that there is no newe thing thrust in whych derogateth any thing from the scripture least any suspition of repugnancie shoulde weaken the faith of the godly and leaste that rashe vnaduised menne shoulde become insolent vnder pretence of holinesse Lastly that the prophane contempte of the woorde of God maye be staied and that religion be not brought into no reputation amongst the vnlearned And this defence of Christe wherewith hee excuseth his doctrine oughte to comforte vs if we at this day suffer the like reproaches The same faulte was also obiected against Paule that hee was an Apostate from the lawe of God wherefore it is no maruell if the Papistes out of the same mould doe coyne the like againste vs. And by the example of Christe it is meete to auoide slaunderous reportes yet so that the truthe may be freely professed though it be subiecte to many vniust reproches I came not to destroy God hadde promised a newe couenaunt at the comming of Christe but hee sheweth also that it shall not be diuers from the firste but that thys rather was the ende that the league whiche he hadde made with his people from the beginning might be sanctified for euer I will wryte sayeth hee my lawes in their heartes and I will forgette their sinnes By these woordes hee is so farre from departing from the former couenaunt that hee rather affirmeth that it shall then be established and confirmed when â—s the newe shall come in place And that was the meaning of the wordes of Christe when hee sayde that he came to fulfill the lawe For hee fulfilled it truelye quickeninge the deade letter with his spirite then hee in deede perfourmed that whyche before was shewed onelye vnder figures So that the cursse beinge abrogate the subiection is taken awaye and a libertye purchased for the faithfull and nothynge is derogated from the doctrine of the lawe but onelye expoundeth the minde of the lawe geuer as appeareth Galathians the thirde and the fourthe Chapiters Therefore as concernynge the doctrine wee maye not imagine anye abrogation of the Lawe by the comminge of Christe For sithe it is an euerlasting rule of a godly and a holy life it must be vnchangeable as the iustice of God is one and the same whiche is therein comprehended As concerning the Ceremonies thoughe they maye be accounted as a certaine addition to the same yet the onely vse of them was abrogate but the signification was the more approoued So that the commyng of Christ did not derogate anye thing from the ceremonies but rather the truth of the shadowes being shewen foorth doeth obtaine the more assured credite vnto them while wee beholding the perfecte effecte doe acknowledge that they are not vaine nor vnprofitable Therefore lette vs learne to keepe this sacred knotte of the lawe and the gospel inuiolable which many do wickedly dissolue And it doeth much auaile to the establishing of the truth of the gospell while wee heare that it is nothing else but the fulfilling of the law so that in a mutuall consent they shewe that God is the authour of them both 18. Till heauen and earth pearish Luke vseth other woordes but the same sense It is more easie for heauen and earth to passe away then that one title of the lawe shoulde fall For it was the will of Christ to teach in both places that there is nothing so sure in the whole frame of the worlde as is the certaine truth of the lawe and that in euery poynte of the same Some doe verye subtillye play with the woorde vntill as if that the passing of heauen and earth which shall be in the last daye of iudgement shoulde putte an ende to the lawe and the Prophets And truely as the tongues shall then cease and prophesies be abolished so I thincke that the wrytten lawe wyth the exposition shall cease But because I thinke that Christe spake more simply I will not feede the readers eares with suche deuices Therefore lette it suffice vs to vnderstande this that heauen shoulde fall and the whole frame of the worlde shoulde come together rather then the certaintie of the lawe shoulde wauer But what is the meaninge of this all thinges of the lawe shall be perfourmed euen to the least title For we see how farre menne are from the perfecte fulfilling of the lawe euen they that are regenerate with Gods spirite I aunsweare this fulfilling is not referred to the life of menne but to the perfecte truthe of the doctrine as if hee shoulde say there is nothing inconstante in the lawe and nothyng putte rashly in the same Therefore it cannot bee that one letter of the same should vanish away 19. VVhosoeuer therefore shall breake Heere Christe speaketh namelye of the preceptes of life or of the ten woordes according to which prescript order it becommeth all the children of God to frame their liues Therefore he pronounceth them to be false and peruerse teachers which keepe not their disciples vnder obedience of the lawe and that they are vnwoorthy to haue a place in the Churche whiche diminish the authoritie of the lawe in the least parte of the same and that they are good and faithfull ministers of God whiche teache the obseruation of the lawe as well in example of life as in woordes Also hee calleth them the leaste commaundements of the lawe according to the sense and iudgement of men for thoughe there is not like waight in all the commaundementes but while they be compared betweene themselues some are lesse then other yet may we nothing soner esteme and account that as little wherof the heauenly lawgeuer hath voutchsaued to geue a commaundemente For what sacriledge were it contemptuously to receiue that which commeth out of his mouth For by this meanes his maiestie shuld haue bene abased wherefore whereas Christ calleth them the least preceptes is a kinde of yeelding to our vnderstanding VVhen hee sayeth he shall be called least is an allusion to that was sayde before of the commaundementes but the meaning is euidente they that bring the doctrine of the law into conteÌ„pt yea though it be but in one sillable shal be reiected as the woorst sort of men The kingdome of heauen is taken for the renouation of the
Church or the second state of the Church as it then began to arise by the preaching of the Gospell So in Luke 7. 28. Christ accounteth him that is least in the kingdome of GOD greater then Iohn the reason of the speache is because God restoring the world by the hand of his sonne framed his kingdome perfectly Therefore Christe will not that any teachers be admitted into his churche after the same be renewed but suche as are faithfull interpreaters of the lawe and wil endeuour to keepe the doctrine of the same sounde But it is demaunded whether the ceremonies were accounted amongst the commandements of God which are not required now to be obserued I answere the purpose and the end of the lawgeuer is to be considered For God commaunded the ceremonies that the outwarde vse of them mighte be temporall and the signification eternall hee breaketh not the ceremonies that holdeth the effecte of them and omitteth the shadowe Nowe sith Christe banisheth them out of his kingdome which accustome menne to the contempte of his lawe their beastlinesse is monstrous that are not ashamed wyth sacrilegious indulgence to remit that which God doth so seuerely require and vnder pretence of a veniall sinne to beat downe the righteousnesse of the law Againe that title is to be noted which he geueth to good and holy teachers that is to such as exhort men not only in words but especially in example of life to keepe the lawe Matth. 5. Marke Luke 20. For I saye vnto you excepte your ryghteousnesse exceede the righteousnesse of the Scribes Pharises yee shall not enter into the kingdome of heauen 21. Yee haue heard that it was sayde to them of the old time Thou shalt not kill for whosoeuer killeth shal be culpable of iudgment 22. But I saye vnto you whosoeuer is angrye with his brother vnaduisedlye shall be culpable of iudgement And whosoeuer saith to his brother Racha shal be worthy to be punished by the councel and whosoeuer shall say Foole shal be worthy to be punished with hell fire   20. Except your righteousnes exceede He reprehendeth the Scribes which endeuoured to charge the doctrine of the Gospell as though it were the ouerthrow of the law Hee disputeth not this matter but onely dooth shewe briefly that they haue nothing lesse in their mindes then the zeale of the lawe as if he should haue sayde they pretend that they hate mee because they woulde not breake the lawe but it appeareth by their lyfe how coldly they esteeme the law nay how securely they scorne at God while that with a painted and faigned righteousnesse they beare vp theÌ„selues amongst men This is the iudgement of most of the interpreters But see if hee doe not rather reproue the corrupt kind of teaching which the Scribes and Pharises vsed in teaching the people For when as they restrayned the lawe of GOD onely to outward dueties they framed their disciples as Apes to hypocrisie And I speake not against it that they lyued as wickedly nay worse then they taught Therefore I do willingly ioyne theyr glory of false righteousnesse with their wicked docctrine yet it dooth easily appeare by those wordes that followe what it is that Christ doth especially inueigh against in this sentence where as he purging the lawe from their wicked commentes doth restore the same to his former puritie In summe that which was wickedly obiected as we haue sayde against him he forcibly returneth backe vpon themselues Behold said he how perfect and apt interpreters of the lawe they are for they doe frame a righteousnesse which shall shutte the gate of heauen against the followers of it It must be remembred that we said otherwhere that for the amplifying of the matter the Pharises are ioyned to the Scribes because that secte had got the reporte of holynes to themselues before all others Though they are deceyued that thinke they are so called of a separation as menne separate from the common sorte of men they challenged a degree proper to themselues For they were called Pherusâ—im that is interpreters because that they not contente with the simple letter professed that they hadde the kaye to gather the secrete vnderstanding whereof their greate heape of mixed inuentions sprange when as they drawing the maistership to themselues with a wicked pleasure and like boldnes they durst intrude their own inuentions in steede of the scripture 21. You haue heard what was sayde This sentence and others following doth agree with that that goeth before For Christ dooth more at large shew in their kindes how ouerthwartly they doe wrest the law so that their righteousnes is nothing els but drosse But they are deceiued that thought that this was the reformation of the law and that Christe extolled his disciples into a higher degree of perfection then Moses euer could bring his grosse and carnall people vnto which was hardly fitte to learne the first elementes So went the opinion the beginning of righteousnes was in tymes paste delyuered in the lawe but that the perfection is taught in the Gospell But Christe meant nothing lesse then to chaunge or alter anye thing in the commaundementes For God hath therein once established a perfecte rule of lyfe whereof he will neuer repent But beecause that the lawe was corrupted with adulterous commentes and was wrested into a prophane sense Christ delyuereth the same from such corruptions and sheweth the right vnderstanding of it from the whiche the Iewes were fallen away And the doctrine of the law doth not onely beginne but also perfourmeth an vpright lyfe as maye be gathered out of this one Chapter in that it requireth a perfect loue of God and our neighbour so that he that is endued with such a loue wanteth nothing of the chiefe perfection Therefore the law by the commaundements of good lyfe leadeth men to the marke of righteousnesse Therefore Paule accounteth it weake not in respect of it selfe but in respect of our flesh For if the lawe did onelye giue an entraunce to true and perfect righteousnesse then was Moses protestation in vaine I take heauen and earth to recorde this day against you that I haue sette before thee the waye of lyfe death Againe now O Israel what doth the Lord thy God require of thee but that thou shouldest wholly cleaue vnto him This promise were also in vaine and to no purpose hee that doth these thinges shall liue in them And it euidentlye appeareth out of other places of scripture that Christ meant not to alter any thing in the commaundementes For he commaundeth them that woulde through their good workes enter into lyfe to obserue nothing but the commaundements of the lawe and neyther hee nor his Apostles doe giue anye other preceptes of godly and holy lyfe And truely they doe great iniurie to God the aucthour of the law which imagine that hee did onelye frame the eyes handes and feete to a feigned shewe of good workes and that onely the
them to abuse the name of God without reproofe so that they were not forsworne It is commaunded that we should religiously performe our oathes to God For he that doth defraud and deceaue his neighbours after that he hath vsed the name of God for it doth iniury not to men onely but to God But the fault is in restraining that to one point which extendeth more largely Some apply this word perfourme to vowes promised to God for relygions sake But the word doth best agree to al couenauntes and promisses confirmed by adding the name of God thereto for then is God made a witnesse between both parties to whom they pledge their faith 34. Sweare not at all This clause not at all hath deceiued many so that they thought that Christ had generally condemned all oathes And many good men were driuen to this vnmeasurable rigor through the vnbrideled libertie of swearing which they sawe abounde throughout the world And the Anabaptistes vnder this pretence haue kept a great stir as though Christe would suffer vs to sweare for no cause for that hee forbiddeth to sweare at all But we must not fetch an exposition out of any other place then out of the wordes of the text presently there followeth neither by heauen nor by the earth VVho seeth not that these kindes of oathes are set downe for interpretation sake which by this numbring of these perticuler oathes might interprete the former sentence The Iewes had certaine extraordinary or indirect as menne saye maner of oathes and when they swore by heauen earth or the altar they counted this almost for nothing And as one sinne ariseth of an other so vnder this colour they faigned that they did not so openly prophane the name of God Christe that he might meete with this sinne saieth that they may not at all sweare either after this maner or after that neither by heauen nor by the earth c. VVhereby wee gather that this phrase not at all is not referred to the substaunce but to the maner of swearing as if he should haue saide neither directly nor indirectly otherwise it were in vaine to rehearse these kindes VVherefore the Anabaptistes doe shewe their grosse ignoraunce and their delight in contention while that frowardly they enforce one word and with closed eies doe passe by the whole meaning of the sentence If any obiect that Christ permitteth no oath I aunswere that the interpreters wordes must bee vnderstoode according to the meaning of the law Therefore this is the summe that the name of God is taken in vaine other waies then by periury Therefore we must refraine from all superfluous oathes but where as there is cause the law doth not only permitte but also commandeth to swear So Christes meaning was nothing else then that al those oathes are vnlawful which by any abuse prophane the sacred name of God the reuerence whereof they ought to preserue Neyther by heauen They are deceiued that say that Christe reprooued these formes of swearing as corrupt because that God alone shoulde be sworne by for the reasons which he bringeth doe rather bend to the coÌ„trary parte because that then also the name of God is sworne by when as heauen and earth are named because there is no parte of the worlde wherein God hath not imprinted some note of his glory Yet this opinion seemeth not to agree with the commaundement of the law whereas God expresly commaundeth to sweare by his name nor yet with diuerse places of the Scripture whereas he complayneth that he is iniuried so oft as his creatures are sworne by I aunswere it is an offence lyke to idolatrie when as eyther the power of iudgement or the aucthoritie of trying witnesses is giuen to them For we must consider the end of swering namely that menne doe appeale vnto God as the reuenger of periurie and the defence of trueth And this honour cannot be giuen to another but that his maiestie shal be prophaned And for this cause the Apostle saieth that one cannot sweare but by the greater and this was peculyer to God alone that he sweareth by himselfe So whosoeuer swore in tymes paste by Moloch or by any other Idoll did so much diminishe from the glory of God in that an other was placed in his roumth as vnderstander of the thoughtes Iudge against their â—oules And they that at this day doe sweare by Angelles or dead Saintes doe spoyle GOD of his honour and do ascribe a vain godhead to those creatures But there is an other thing to be considered when as heauen and earth are sworne by in respect of the maker For the relygion of an oath is not setled vppon the creatures but God alone is called to witnesse they being brought forth as seales of his glory The scripture also calleth heauen the seat of God not that he is included therein but that menne might learne to lyfte their mindes on high so oft as they thinke of him and that they shoulde not imagine any earthly or base thing of him Yea the earth also is therfore called his footestoole that we might knowe that hee being euerye where could not be contained in any certaine place The holynesse of Hierusalem did depende of the promisse therefore it was holy because the Lorde had chosen it for the seat and palace of his Empyre VVhen men swear by their head they lay their lyfe as pledge of their good meaning which is their singuler gyft of God 37. But let your communication be Secondly Christe prescribeth a remedy namely that menne should deale truely and faythfully amongst themselues for then playne speach shall be of more value then an oath is amongst them that knowe no other but corrupt and false dealing And truely this is the best way to reproue and correct vices by to note the fountaines from whence they spring From whence commeth this rash readinesse of swearing but that in so much vanitie in so manye deceites vnconstancy and ficklenesse nothing almost is beleeued Therfore Christe requireth trueth and constancy in our wordes that wee shoulde not neede to sweare anye more For the repetition aswell of the affirmation as of the denyall is for this purpose that wee should keepe our promisses that all vpright dealing maye thereby appeare And beecause that this is the true and lawefull kinde of bargayning where men speake no otherwise with their tongue then they thinke in their hearte Christ saieth that whatsoeuer is more proceedeth of euill And I allowe not their iudgemente that attribute the faulte of swearinge to him that dooth not beleeue the speaker But in my iudgement Christe teacheth that it proceedeth of the vices of men that they are enforced to sweare for if there were vpright dealinge amongste them if they were not diuerse nor inconstant of theyr worde but mayntayned that simplicitie which nature teacheth yet it followeth not but that it is lawefull to sweare so ofte as neede requireth for manye thinges may bee well vsed which ryse of an
the commaundement of the lawe is generall which commandeth vs to loue our neighbour But the Scribes esteeming neighbourhood according to euery mans minde will haue none to bee accounted neighbours but they that through their desertes were worthy to be beloued or at the least they that woulde deale friendly with them againe And this did common sense teach them and therefore the children of the world were neuer ashamed to professe their hatredes wherfore they could yeelde any account But charitie which God commendeth in his law regardeth not what euery man deserueth but stretcheth out it self to the vnworthy to the peruerse to the vnthaÌ„kful But Christ restoreth this to the natural sense and deliuereth it from corruptioÌ„ wherby that also only appeareth that I said before that Christ did not make newe lawes but only reproue the corrupt comments of the Scribes wherwith the puritie of the law of God had bene corrupted 44. Loue your enemies This one poynt containeth in it all the former doctrine For whosoeuer can frame his minde to loue his enemies wyll easily temper himselfe from all reuenge and wil be patient in affliction but much more ready to help those that be in miserie Further Christ in a few wordes sheweth the way and maner of fulfilling this commandement Loue thy neighbour as thy selfe For he shall neuer satisfie this coÌ„maundement that banisheth not the loue of himselfe or rather deny him selfe and so make much of those men which GOD hath ioyned to him that he goeth on to loue euen those of whom lie is hated And by these wordes we learne how farre the faithfull ought to bee from reuenge wherein they are not onely forbidden to aske of God but so to remitte wholy to put our of their minds so that they shal wish wel to their enemies yet in the meane while they cease not to coÌ„mit their cause to God vntill hee take vengeaunce of the reprobate For they desire as muche as lyeth in them that the wicked should return to a perfect mind so they seeke for their saluation that they shuld not perish Yet with this comfort they case al their troubles that they doubt not but that god wil be a reueÌ„ger of that obstinate malice that he might declare y t he had a care of the innocent This is a very hard thing altogether against the nature of flesh to recompence good for euil but we must not seeke any excuse out of our faultes or infirmities but we must rather simplye seeke what the law of charitie requireth that we vsing the power of the heauenly spirit and that by striuing we might ouercome what affections in vs were coÌ„trary to the same This was the cause why the monkes and suche like rables imagined that these were counselles and not precepets because that they measured what was due to GOD and to hys lawe by the balance of mannes strength And yet the monks were not ashamed to chalenge to themselues a perfection because they did voluntarily bind themselues to obserue his counselles and howe faithfully they performe the same which they doe onely vsurpe in woordes I doe nowe omit to saye And howe preposterous and fond a deuise it is of counsels doeth heereof appeare First because it cannot be sayd without iniurie to Christ that he counselled his disciples and did not according to his authority command that whiche was righte Then it is more then follie to sette the dueties of charitie at suche liberty whiche depende vppon the lawe Thirdlye that woord I say to you signifieth in this place as muche as to denounce or to commaunde which they haue corruptly expounded to counsell Lastly that he expresly establisheth it as a thinge necessâ—rilye to be done is easily prooued by Christes woordes while he presently addeth 45. That you may be the children of your father VVhen he expresly sayth that no manne can be otherwise the childe of God except hee loue them that hate him who nowe dareth say that we are not bounde to obserue thys doctrine For it is as much as if hee shoulde haue sayde who soeuer will be accounted a Christian let him loue his ennemies surely it is a horrible monster that the worlde in three or foure ages should be so ouerwhelmed with thicke darkenesse that it could not see that to be expresly commanded which who soeuer neglecteth he is wiped out from amoÌ„g the number of the children of God Further it is to be noted that hee proposeth not the example of God to be folowed as though that what soeuer hee did became vs. For he punisheth the vnthankefull and often driueth the wicked out of the worlde in which respect he proposeth not himselfe for vs to folowe for the iudgement of the worlde belongeth not to vs but is proper to him but hee woulde that we shoulde be folowâ—rs of hys fatherlye goodnesse and liberalitye And not onelye the prophane philosophers did see that but some of the moste wicked contemners of godlinesse coulde make this confession we are in nothing more lyke to God then in being liberall In summe Christe witnesseth that this is a note of our adoption if we doe good to the euill and to them that are vnwoorthy Yet thou must not vnderstande that wee by this liberalitie are made the children of God but because the same spirite whiche is the witnesse earnest and sâ—ale of our free adoption doeth reforme the wicked affections of the flesh which striue against charitie Christe prooueth of the effecte that none else are the children of God but they which shewe it in gentlenesse and clemencie And for that phrase Luke sayeth yee shall be the children of the moste high Not that any man getteth this honour to hymselfe or that he then beginneth to be the sonne of God when that he loueth his ennemies but because it is the accustomed maner of speaking in the scripture to propose the benefitte of the free grace of God in steade of rewarde while that he woulde encourage vs to doe well And this is the reason because he had regarde to what ende we are called namelye that the image of God beinge repaired in vs wee shoulde liue holily and godly Hee maketh his sonne to rise He rehearseth two testimonies of the goodnesse of God towardes vs which are not onely most knowen vnto men but common to all when that rather societie it selfe shoulde prouoke vs to performe the same one to another though by the figure Synecdoche it comprehendeth many other like 46. And doe not the Publicanes Luke vseth in the same sense thys worde sinners that is naughty and wicked men not that the office of it self was to be condemned for the Publicanes were gatherers of tolle and as it is lawfull for Princes to sette the taske so is it lawfull to demaunde and gather the same But because thys maner of menne was wont to be couetous and snatching yea faithlesse and cruell then because they were accounted amongest the Iewes as ministers of vniust
peece of a newe garmente into an olde vesture for then the newe renteth it and the peece taken out of the newe agreeth not with the olde 37. Also no manne powreth new wine into olde vessels for then the new wine will break the vessels and it will runne out and the vesselles will perish 38. But new wine must bee powred into new vesselles so both are preserued 39. Also no man that drinketh old wine straightway desireth now for he saith the â—lde is better 14. Then came Luke bringeth in the Pharises speaking Marke seemeth to ioyne them both togeather And it is not to be doubted but that the Pharises malitiously endeuoured by this subtiltie to drawe the disciples of Iohn to theyr side and to quarrell with the disciples of Christe Their likenes in praiers and fastinges was a plausible baight to make them ioyne in fellow shippe And the contrary beehauiour of Christe was an occasion of discorde and displeasure to the frowarde and them that were too much giuen to please themselues By this example wee are admonished wiselye to take heede leaste wicked and craftie menne doe by anye light pretence sowe discordes amongste vs. Truely Sathan is a merueilous workemanne in forging such deceites and it is an easie matter to disturbe vs about a matter of nothing And wee must especiallye beware least for outwarde rites the consente of fayth he hindered and the band of charitie be broken All men almoste are troubled with this disease so that they attribute more then is meete to ceremonies and elementes of the worlde as Paule calleth them Colloss 2. 8. Galla. 4. 3. 9. So that they doubt not to preferre those first rudimentes farre beyonde the chiefe perfection Then followeth of frowardnesse and pride an other mischiefe for that all menne would gladly driue the whole worlde to followe theyr example If any thing please vs wee doe presently desire that it should passe for a law that others should liue according to our pleasure VVheÌ„ we read heere that the disciples of Iohn were taken with the snares of Sathan let vs first learne that holynesse consisteth not in things that be outwarde and indifferent and also to brydle vs with the brydle of moderation and equitie least we desire to binde others to follow our pleasure but let euery manne remaine in his owne lybertie I thinke that Iohn exercised his disciples in a certeine rule of fasting and prayers and had for that end ceteine appoynted dayes for fastings and a prescripte forme and certeine appoynted houres for prayers and therefore I account these prayers amongst outward rites For though calling vppon God is one of the chiefest in spirituall worshippe yet the same beeing framed to the rude capacitie of menne is worthily accounted amongste ceremonies and thinges indifferent the obseruation whereof ought not too seuerely to be vrged Nowe why Iohns discipline was more streight then Christes I haue said other where and shall haue more conueniente place to speake of the same againe 15. The children of the bridgroome Christe excuseth his disciples by the circumstaunce of the time because that God would as yet handle them gently as if they were in the mariage chamber For hee compareth himselfe to a bridegroome which maketh his friendes merie with his presence 1. Chrisostome thinketh that this similitude was taken out of the testimonie of Iohn Baptist. He that hath the bride is the bridegroom which opinion I doe not reproue but I doe not thinke that it is of sufficient force Let this satisfie vs that Christe saieth that hee spareth and cherisheth his disciples so long as he is conuersaunt with them But least any man shuld enuy that short time of pleasure which they had he declareth that they shal shortly be handled more hardly more streightlye And so this is the excuse that prayers and fasting do belong to them that are sadde and in aduersities I speake of extraordinarye prayers whereof he maketh mention in this place But it was Christes will by a litle at once to accustome them to beare greater thinges and he would not lay a greater burden vpon theÌ„ vntil they had gotten more strength Hereof for doctrine may two thinges be gathered we may not murmurre if GOD at any time doe beare with the infirmitie of our brethren and doe handle them gently while that hee doth handle vs more hardly and more streightly Then if at anye tyme GOD giue vs a release from sorow and troubles we must take heede that we become not drunken with delyghtes but let vs rather remember that the maryages shall not last alwayes The children of the bridegroome or of the bride chamber is vsed in the Hebrew phrase for the guestes bidden to the maryage 16. No manne peeceth an olde garment Hee confirmeth the former sentence with two similitudes whereof the one is taken of garments and the other of wyne vesselles They that thinke that olde garmentes and olde bottelles are compared to the Pharises and the newe wyne and newe cloath to the doctrine of the Gospell haue no colour But the similytude is very apte and fitte for the present matter if we interprete this of the weake and tender disciples of Christ and of discipline more harde and streight then they were able to beare He reporteth it not as if antiquitie were not fitte for young schollers neyther doth Christe compare his disciples to olde bottelles and torne garmentes as if they had beene worne with long vse but because they were weake and not strong enough The summe is this that all menne generally are not to be driuen to one and the same manner of lyuing because their estate is vnlyke and all thinges doe not agree to all menne the weake are especiallye to bee borne with least they be broken with violence or ouerthrowne with the waight of the burden Further Christe speaketh after the manner of the country in that hee vseth the name of bottelles for barrelles or firkinnes LV. 39. No manne that drinketh olde wine Luke onely maketh mention of this and it dooth verye well agree with that which goeth before And although it is diuersly wrested by the interpreters yet I do simplye take it to bee an admonition to the Pharises leaste they giue more credit then is meete to an olde receiued custome For howe commeth it to passe that wine not altering the taste shoulde not please all mennes mouthes alyke but because that vse and custome doth frame the taste By this order which Christe vseth towardes his disciples it foloweth that that whiche hath but small pompe and shewe is nothinge lesse to bee accounted of as olde wine though it dooth not fume so as newe wine dooth yet it is as pleasaunt and as good for nourishinge the bodye Mat. 9. Marke 5. Luke 8. 18. VVhile he thus spake vnto them beholde there came a certain ruler and worshipped hym saying My daughter is nowe deceased but come and lay thine hand on her and she shall liue 19. And Iesus arose and
offered them And there is nothinge but they can abide rather then to come in fauour wyth God whereby it commeth to passe that the message of peace doeth stirre them vppe into a greater tumult For in so muche as Sathan possesseth a kingdome amongest the reprobate he is madde at the name of Christe and assoone as the doctrine of the Gospell is vttered their wickednesse is whetted which lay before a sleepe So Christ who is properly the author of peace through the malice of men is the occasion of troubles Heereby we learne howe muche the wickednesse is of our corrupt nature whiche doeth not onely defile so incomparable a gift but doeth tourne it to the worste In the meane season if tumultes doe arise where the kingdom of Christe beginneth to shewe it selfe let vs not be troubled as with a newe or an vnwonted matter when he himselfe compareth his Gospell to a sworde and sayeth that it is a separation or makebate Some thinke that heere is described the punishment which is laide vpon the contemners of the Gospell that some of them should rise as enemies against others but the text sheweth that Christe exhorteth heere his disciples to constancie if a great part of the world should dissent from them and that with their voyce as with the sound of a warlike trumpet they shoulde stirre vp very many enemies to their armes 35. For I am come to set at variance Heereby is more euidently perceiued that which we said a little before that against the nature of the Gospell it falleth out through the fault of the wicked that contentions and tumults do arise For that which Malachie 4. 6. speaketh of Iohn Baptist belongeth to all the ministers of Christ that they are sent for this ende that they should turne the hearts of the fathers to the children and the hearts of the children to the fathers But the malice of the wicked bringeth to passe that they which were ioyned before shoulde at the hearing of the voyce of Christ be deuided into contrary partes so that they shuld breake all bands of frendship Furthermore Christ declareth that the world was come to that confusion that all lawes of nature should be little estemed and that no humanity should be any more accounted off For when Micheas complaineth 7. 6. that a mans enemies are them of his owne house he bewaileth an extreme and a fore corruption Christ declareth that the same shall come to passe where his doctrine shal be vttered which otherwise were not to be beleued Yet he doeth not meane that this shal be alwaies as some froward menne do dreame that they cannot otherwise be good disciples of his except they be deuided frō their parents childrē and wiues but all lawfull felowship is rather sanctified by the vnitie of faith Christ onely giueth warning that it becommeth not his disciples to betroubled so oft as that falleth out Mat. 10. Mar. 9. Luke 14. 37. He that loueth father or mother more thē me i◠not worthy of mee And he that loueth son or daughter more then me is not worthy of me 38. And he that taketh not his crosse foloweth after me is not worthy of me 39. He that wil saue his life shal lose it hee that looseth his life for my sake shall saue it 40. He that receiueth you receiueth me he that receiueth me receiueth him that sent me 41. He that receiueth a prophet in the name of a prophet shal receiue a prophets rewarde he that receiueth a righteous man in the name of a righteous man shal receiue y e reward of a righteous mā 42. And who soeuer shall giue vnto one of these litle ones to drinke a cup of cold water onely in the name of a disciple verely I say vnto you hee shall not loose his rewarde 41. And who soeuer shall giue you a cup of water to drinke for my names sake because ye belong to Christ Verely I say vnto you hee shall not loose his rewarde 25. Now there went great multitudes with him and he turned and sayd vnto them 26. If any man come to me and hate not his father and mother and wife and children and brethren and sisters yea and his owne life also he cannot be my disciple 27. And who soeuer beareth not his crosse commeth after me cānot be my disciple 28. For whiche of you minding to builde a towre sitteth not downe before and counteth the cost whether hee haue sufficient to performe it 29. Least that after he hath laid the foūdation and is not able to perfourme i◠all th◠beholde it begin to mocke him 30. Saying This man began to builde and was not able to make an end 31. Or what king going to warre against an ether king sitteth not downe first taketh not counsell whether hee be able with tonne thousand to mete him that commeth against him with twentie thousand 32. Or else while he is yet a great way off he sendeth an ambassage and desireth conditions of peace 33. So likewise who soeuer he be of you th◠forsaketh not all that he hath he cannot be my disciple 37. He that loueth Because this is very sharpe and repugnant to the sense of nature to make them his ennemies which should be most his friendes therefore Christ sayth now that we cannot of any other condition be his disciples He doeth not commaunde vs to lay from vs humane affections he doeth not forbid but that euery man may performe due beneuolence to his friendes but he only willeth that what mutuall loue soeuer there is amongst men should be brought into order that godlinesse may haue the chiefe preheminence Therefore lette the husbande loue his wife the father the sonne and again the sonne the father so that the loue towards men doe not ouerwhelme that duetie which is due to Christe For as amongest men themselues some as we are tied vnto them with a straiter bande are more loued then others so were it an vnwoorthy acte if Christ alone shoulde not be preferred before them all And certainly we doe not sufficiently account with thankefull minde what it is to be a disciple of Christe excepte the excellencie of this dignitie doe preuaile to bringe vnder all the affections of the flesh Luke hathe a harder speache VVho soeuer hateth not his father but the sense is the same If the loue of our friendes doeth hinder vs from following Christe it muste be mightely withstoode As Paule sayeth to the Philip. 3. 8. that he accounted thinges losse for Christes sake which he estemed before as aduantage to him and that he lost all those things willingly 38. He that taketh not vp his crosse He proceedeth from a perticular to the general that we might know that we cannot otherwise be accounted for his disciples except we be prepared to beare many dangers If it torment vs and vexe vs that we haue discord for the cause of the Gospell with father or wife or children lette this condition come
to be fearefull because of his diuine glory shoulde flie from him For he rather frameth vs to folowe him because that by reason of the stubbornnesse of the flesh we flie the yoake as a sharpe and a hard thing A little after he sayeth that his yoake is sweete but howe can it be that any man shoulde submitte his necke willingly and ioyfully except he being cloathed with â—eekenesse he becommeth like to Christe Further it appeareth that this is the meaning Christ exhorting his disciples to beare his yoake least the difficultie should terrifie them he addeth presently after learne ye of me signifying that that yoake shoulde not be grieuous vnto vs when we are by his owne example taught and framed to meekenesse and humilitie That also pertaineth to the same purpose that hee addeth yee shall finde rest So long as the flesh is at liberty wee murmur but they whiche refuse the yoake of Christ and endeuor to please God an other way they do weary and tire themselues in vaine As we see the Papists do vexe themselues miserably and they beare a cruell tyrannie vnder the which they are tormented yet with silence they passe it ouer least they should become subiecte to the crosse of Christ. Math. 12. Marke 2. Luke 6. 1. At that time Iesus went on a Sabboth day through the corne and his disciples were an hungred and beganne to plucke the eares of corne to eate â— And when the Pharisies sawe it they sayde vnto him Beholde thy Disciples doe that whiche is not lawful to doe vppon the Sabboth 4. But he sayde vnto them haue ye not red what Dauid did wheÌ„ he was an hungred and they that were with him 4. How he entred into the house of God and ate the shewe breade which was not lawful for him to eate neither for them that were with him but only for the priests 5. Or haue yee not redde in the lawe howe that on the Sabboth dayes the Priestes in the Temple breake the Sabboth and are blamelesse 6. But I say vnto you that here is one greater then the Temple 7. VVherefore if ye knewe what this is I will haue mercy and not sacrifice yee would not haue condemned the innocents 8. For the Sonne of manne is Lord euen of the Sabboth 23. And it came to passe as he went through the corne on the Sabboth day that his disciples as they went on their way beganne to plucke the eares of corne 24. And the Pharisies sayde vnto him Beholde why doe they on the Sabboth day that which is not lawfull 25. And he sayd vnto them Haue ye neuer red what Dauid did when he hadde neede and was an hungred bothe he and they that were with him 26. Howe hee went into the house of God in the dayes of Abiathar the hie prieste and did eate the shewe breade which was not lawfull to eat but for the priestes and gaue also to them which were with him 27. And hee sayde to them the Sabboth was made for manne and not manne for the Sabboth 28. VVherefore the Sonne of manne is Lorde euen of the Sabboth 1. And it came to passe on the second Sabboth after the first that he went through the corne fieldes and his disciples plucked the cares of corne did eate and rubbe them in their handes 2. And certaine of the Pharisies sayde to them why doe yee that which is not lawfull to doe on the Sabboth dayes 3. Then Iesus answered them and sayde haue yee not red this that Dauid did when he himselfe was an hungred they which were with him 4. Howe he went into the house of God tâ—ke and ate the shewe bread and gaue also to them whiche were with him which was not lawfull to eate but for the Priestes onely 5. And hee sayde vnto them the Sonne of man is Lorde also of the Sabboth day 1. Iesus went on a Sabboth The purpose of the Euangelists in this history was to shew partly howe malitious the Pharisies were and partly howe superstitiously they were addicted to outwarde rites of smal importance in so much that they set all their holinesse in them For they accuse the disciples of Christ because that they being an hungred in their iourney did pul eares on the Sabboth day as if they had so broken the Sabboth The obseruation of the Sabboth was an holy exercise but not as they imagiâ—ed it that one could scarce moue his finger but with a trembling conscience Hypocrisie made them so scrupulous in so light maters wheÌ„ as they beare with themselues in grosse superstitions as Christ in an other place vpbraideth them that they tithed Mintes and Anesseedes but contemned the greater matters of the law And this is alwayes the custome of hypocrites to take liberty to themselues in great matters and to be diligent in obseruing of ceremonies And this is the matter why they are so straight in loking to the obseruing of outward rites because they thinke that god is only pleased with a carnall worship But this reprehension came rather of malice and enuie then of superstition for they were not so captious against others And it is meete that we shoulde consider howe they were affected least it should amaze any man to see that Christ had the doctors of the lawe so much his ennemies LV. 1. On the second Sabboth after the first It is not to be douted but that this sabboth belonged to some one of the feast daies which the lawe coÌ„manded to be celebrated once euery yeare therefore some thoughte that the feasts continued for the space of 2. daies but because that after the captiuity of Babylon the Iewes so deuided their feasts that there was alwayes a day betweene that opinion is confuted They speake more probably which say that it was the laste daye of the solemnization whiche was as much estemed as the first Yet I like their iudgement better which take it to be the second feast of the yere the name agreeth very wel to be called the second sabboth after the first because that in order of time it was the second of those high yerely feasts The first was the Passeouer therfore it is probable that this was the feast of first fruites Mar. 24. VThy do they on the saboth day The Pharisies reproue not the disciples of Christe for pulling eares of corne in an other mannes fielde but because they breake the Sabboth As thoughe the Sabboth had bene ordained to this ende that hungry men should pearish rather then they should relieue their hunger But this was the onely cause of the Sabboth that the people sanctifying themselues to God shoulde exercise themselues in true and spirituall worship then that they being freed from all worldly businesse might the better frequent the holy assemblies VVherfore the lawfull obseruation of it must be referred to this purpose for the interpretation of the lawe must be fetched from the minde of the lawgiuer But heereby appeareth howe malitious and obstinate
fooles which vexe themselues with a doubtfull care because no messenger returned at any time from hell Christe minding to take away such bewitchinges of Sathan calleth vs backe to the lawe and the Prophetes according to that testimonie of Moses Deut. 30. 12. Thou shalt not say after this who shall ascende into heauen or who shall descend into the deepe or who shal passe ouer the sea The word is neere vnto thee in thy mouth and in thine hearte They therefore which doe deride as fables those thinges which the scripture testifieth of the iudgement to come shall in tyme to come feele how intollerable this wickednesse is to discredite the holy Oracles of God But Christe wakeneth his from this slouthful disease least they beeing deceiued with hope to escape punishment shoulde let escape the time of repentaunce And to this tendeth Abrahams aunswere because God had sufficiently and throughly delyuered to his people the doctrine of saluation by Moses and the Prophetes there wanteth not any thing else but that al men should rest in the same The wisdome of manne is altogeather infected with the wicked disease of curiositie so the greater part alwayes gapeth after reuelations Now because that nothing more displeaseth God theÌ„ that men should so desirously wander beyond their boundes to seeke the trueth of Magitians and Sothsayers and to seeke after feigned Oracles after the manner of the Gentiles which is forbydden for the staying of which ytching hee also promyseth to giue vnto them Prophetes of whom the people shoulde learne whatsoeuer shoulde bee profitable for theyr saluation Deut. 18. 10. 18. If that the Prophetes are sente to this ende that God myght keepe the people vnder the brydle of the worde He which is not satisfied with this reason of doctrine hath no desire to learne but is moued with a wicked wantonnesse and therefore GOD complayneth that he is iniuried when he alone is not heard from the lyuing to the dead Isa. 8. 19. This diuision which Abraham maketh of the word into the law and the Prophetes is referred to the tyme of the olde Testament Now when there is added a more full interpretation of the Gospell if we be caried hither and thither with loathing of that doctrine and briefly if we suffer not our selues to be ruled by the word our impietie is not to be borne with Heereof it may be also gathered what assurance there is of Purgatory and of such triâ—les of the Papistes which hath no other ground but vpon dreames and visions 30. Nay father Abraham This is Prosopopaeia as we haue said which is rather sette downe for the vnderstanding of them that liue then for the care of the dead For the doctrine of the lawe waxeth colde in the worlde the prophesies lye not regarded and no man abydeth to heare God speake after his owne order Some desire that Aungelles shoulde descend from heauen others that the dead shoulde come out of theyr graues others would haue whatsoeuer they heare sanctified with newe myracles others would haue voyces speake out of the ayre But if God should yeelde to all theyr preposterous desires they would profitte nothing thereby for God setteth downe in his word whatsoeuer is profitable for vs to knowe and the aucthority of this worde is testified and confirmed vnto vs by lawful signes Then fayth dependeth not vppon myracles nor vppon all sortes of myracles but it is the peculyar gift of the spirte and is grounded of the worde of God To conclude it is the proper gyft of God to draw vs vnto him whose will it is to worke effectualy by his word VVherfore there is no hope that those meanes shuld profit vs which do draw vs from the obedience of the word I graunte that flesh is not apter nor readyer to any thing then to hearken to vaine reuclations and we see how they which do loath the scripture do earnestly throw themselues into the snares of Sathan Heereof sprang Necromacy and such like deceites which the worlde dooth not onely receyue with greedinesse but also with a madde violence shee draweth the same vnto her But Christ only declareth here that they which are deafe and obstinate at the doctrine of the law cannot be amended or brought to a better mind by the dead Matth. Mark Luke 17.   7. VVho is it also of you that hauing a seruauntâ— plowing or feeding cattell would say vnto him by by when he were come from the field Goe and sitte downe at table 8. And would not rather say to him dresse wherwith I may suppe and girde thy selfe and serue me till I haue eaten and drâ—nke and afterward eat thâ—â— and drinke thou 9. Doth he thanke that seruaunt beecause hee did that which was commaunded vnto him I trow not 10. So lykewise yee when yee haue done all those thinges which are commaunded you say we are vnprofitable seruauntes we haue done that which was our duetie to do The ende of this parable is this when as God chalengeth all that we haue to himselfe as his owne proper right and holdeth vs in bondage seruice whatsoeuer labour we endeuour to employ in his seruice yet he is not bound to vs by any desert for sith we are his he cannot owe vs any thing againe Therefore hee proposeth the similitude of a seruaunte who after he hath passed ouer the whole daye in diligent and painefull labour returning home in the euening continueth his labours vntill hee hath done his duetie according to the pleasure of his master But Christ doth not speake of hyred seruauntes which serue vs at this day but of those olde bondmen whose estate and condition of lyfe was suche that they should get nothing for themselues but should be giuen to their masters with all theyr labour study and endeuour euen vnto bloud Christ teacheth that we are bouÌ„d tyed to God with no lesse bond of seruice whereby he gathereth that hee is no way bound vnto vs. And the argument is from the lesse to the greater For if that mortall man hath suche power graunted him ouer man so that hee may driue them night and day to continuall obedience and yet can craue no meanes of mutuall recompence as if he should be his debter how much more shall it be lawfull for God to require all the dueties of our lyfe so farre as our power can reach so that yet he shall owe vs nothing at all Therfore we see all them condemned of wicked arrogancy which feigne themselues to deserue any thing at Gods handes so that they should binde him to them for there is no man which would not willinglye call God to accounte VVhereof the imagination of merites preuailed almoste in all ages But the saying of Christe is to be noted that we yeelde nothing to GOD of free wyll for we are subiect to his power of this condition that whatsoeuer is in vs should be due to him And there are two things to be noted in this senteÌ„ce that our lyfe
reiected because he knoweth himselfe vnworthy to come before God doth insinâ—ate himselfe fearefully by confessing his owne vnworthynes in his prayer and Christ reiecting the Pharisee saith that the praiers of the Publican were acceptable before God Agayn there are also noted two causes why the Pharise was reiected to wit because he trusting in his own righteousnes extold himsefe with condemning others Yet he is not reprehended because he lyfted vp himselfe in the forces of free will but because he trusted that he had reconciled God to him by the deserts of his works For this giuing of thankes which he vseth testifieth that hee glorieth not in his owne strength as if he should obtaine righteousnes of himselfe or should deserue any thing by his owne industrie but he rather ascrybeth it to the grace of God that he is righteous But though he giuing thaÌ„ks to God confesseth what good works soeuer he hath to be the meere benefit of God yet because he putteth his trust in workes and preferreth himselfe before others he with his prayer is reiected whereby wee gather that menne are not rightly and perfectly humbled though they account that they canne do nothing of themselues except they also distrusting the merites of theyr workes doe learne to place theyr saluation in the free goodnes of GOD so that theyr whole trust and confidence be grounded there A notable place for to some it seemeth sufficient if they take from manne the glory of good workes because they are the gyftes of the holy Ghost and so they interprete it that wee are iustified freely because God found no righteousnes in vs but that which he brought But Christ goeth further not onely assigninge the power of well doing to the grace of the spirit but he taketh from vs all truste in workes For the Pharisee is not therefore reproued because he challengeth that to himselfe which was proper to God but because he trusteth in his owne merites so that he would haue GOD mercifull vnto him because he hadde so deserued it Therefore let vs knowe though any manne ascribe the prayse of good workes to GOD yet if hee imagine the righteousnes of them to be the cause of his saluation or trusteth in the same he is condemned of peruerse arrogancye And note here is not reproued the vaine ambition wherein men otherwise guiltie with them selues do glory amongst men but the secrete hypocrisie for it is not said that he was a setter forth of his owne prayses but that he praide secretly with himselfe But though hee sette not forth the same of his owne righteousnes with a lowd voice yet the inward pride was abhominable to God His glorying was in two thinges for first he freeth himselfe from the common guyltinesse of menne then he setteth foorth his owne prayses Hee sayeth that hee is not as one of the common sorte because he is free from the sinnes which reigne euery where in the worlde And that hee boasteth that hee fasted twise euery weeke and gaue tythes of all hys goodes is as much as if hee shoulde haue sayde that hee perfourmed more then the law required Euen as the Monkes in Poperie doe preache the workes of supererogation as though it were a smal thing for them to fulfil the law of God But though euery man for the measure of the vertues which God hathe bestowed vppon him is the more bound to giue thankes to the authour and this is a godly meditation to consider howe much euery manne hath receiued least he ouerwhelme the blessings of God in vnthankfulnesse yet two things are to be obserued least we be lifted vp in any confideÌ„ce as if we had satisfied God then that we become not insolent with despising the brethren The Pharisie sinneth in both for he falsly chalenging a righteousnesse to himselfe leaueth nothing to the mercy of God then he despiseth all others in respecte of himselfe And Christ woulde not haue reproued this thankes giuinge if it had not bene polluted with these two sinnes but because the proude hypocrite winking at his owne sinnes opposed the imagination of his sound and perfect righteousnesse before the iudgement of God it was necessary that hee shoulde fall with his wicked and sacrilegious boldnesse For the only hope of the godly so long as they labour vnder the infirmitie of the flesh is when they acknowledge the good things they haue to flee to the only mercy of God and to set their saluation in the obtaining of forgiuenesse But it is demaunded howe he should haue so great holinesse who was blinded with such wicked pride for so great perfection cannot come any other way but from the spirite of God which we are assured doth not raigne in hypocrites I answer he trusted only in an outwarde shew as if the secreat and inward vncleannes of the heart shuld not come to account VVherfore thogh he was full within of wicked concupiscences yet he preteÌ„deth an innocency because he carelesly iudgeth only by the outward shew The Lord reproueth him not of vanitie because he falsly chalengeth that to himselfe which he had not yet it is to be noted that no man is free from rapine vnrighteousnesse lust other vices except he be gouerned by the spirite of God He vseth thys woorde Sabboth in this place as ofte times otherwhere for a weeke But God doeth not commaunde any where in the lawe that his seruants shuld fast euery weeke wherefore this fasting and tenthes were voluntary exercises without the prescript commaundement of the law 13. The Publicane standing a farre off Christ deliuereth not here a generall rule as if it should be necessary to looke to the ground as oft as we pray but he onely noteth the signes of humilitie which he commendeth to his disciples Further humilitie is placed in this if they spare not their owne sinnes but by condemning themselues they doe preuent the iudgements of God and they doe simply confesse their owne guiltinesse that they might be reconciled to God And hether belongeth that shame which is alwaies companion with repentance for the Lorde certainly doeth especially stande vppon this that the Publicane earnestly acknowledging his owne misery and wretched estate onely fleeth to the mercy of God for though he was a sinner yet by obtaining free forgiuenesse he hopeth that God wil become fauorable vnto him In sum that he might obtain fauor he confesseth himselfe to be vnwoorthy of the same And certainly sith forgiuenesse of sinnes doeth onely reconcile vs to God it is necessary that we shoulde beginne there if we desire to haue our prayers acceptable to him Furrher he which before confessed himselfe guiltie and conuicte yet desireth to be pardoned banisheth himselfe from al confidence in works and that was the purpose of Christ to shew that God would not be entreated of any but of them which do fearfully flie to his onely mercy 14. This man departed to his house iustified This is an improper comparison for they were not both
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
is the summe Christ entred not secretely neyther were his enemies content therewith for they despised him but were rather restrained by a secrete feare because that God had striken them so that they durst not attempt any thing In the meane season the slouthfull security of the city is reproued and the religion of straungers is commended For in that the Citisens hearing that noyse doe demaund who that should bee it appeareth that they are not of the company of them that followed Christ. 11. Iesus entred into the temple VVhen as he had gone often vp into the temple and had seene this corruption he put his hand but twyse to reforme the same once at the beginning of his ambassage and nowe agayne when hee was comenye to the ende of the same But sith there reigned filthy and prophane confusion and the temple with the sacrificers was appoynted to be destroyed it was sufficient for Christe twyse to reproue openly the prophaning of the same VVhen as hee shewed himself a prophet and a teacher sent from God that he might waken the Iewes and make them the more attentiue he tooke vpon him to cleanse the temple And onely Iohn toucheth this former historye in his seconde chapter And now towardes the end of his course he againe challenging the same authority to himselfe admonisheth the Iewes of the pollutions of the temple and sheweth withall that there is a newe reformation at hand And in the meane season it is not to bee doubted but that hee shewed himselfe both king and high Priest and president of the temple of the worshippe of God which must therefore bee noted least anye priuate manne thinke it lawfull for him to doe the lyke It is meete that all godlye menne shoulde haue this zeale wherewith Christ was moued to doe this but least any manne vnder pretence of immitation shoulde runne headlong rashly it must be seene what his calling wyll beare and how farre it behoueth vs to goe by the commandement of GOD. If any corruptions shall creepe into the Church of God let all the children of God be grieued but because God hath not armed euery mans hand let them which are priuate men sigh for sorowe vntyll God shall giue remedy I graunt that they are to too blockish that are not displeased with the pollution of the temple of God neither is it sufficient for them to be inwardly grieued except they abstaine from that corruption and testifie with theyr tongue so ofte as occasion shall suffer that they desire that such thinges should be reformed But they which haue not publike authoritie the faultes which they cannot remedy with the hand let them speak against with the tong which they haue at liberty Yet it is demanded when as Christe sawe the temple stuffed with grosse superstitions whye shuld he only reforme that so smal a corruption or at leaste more tollerable amongst them I aunswere it was not Christes purpose to restore al the holy ceremonies into their auncient vse neither did he make choyce which corruptions were greater or lesser but onelye bent to this to shew by this one visible signe that God hadde committed to him the charge of reforming the Temple and would also declare that the worshippe of GOD was corrupted by this filthy and palpable abuse They wanted not a pretence for that merchandise as that it eased the people of much trouble that sacrifices shuld not be farre to seeke also that there might be money ready at hand for euery man that would offer Neither were the tables for the money chaungers set or the sacrifices offred to be solde in the sanctuarye but onelye in the courte or porch whiche is sometime called by the name of the temple But because that nothinge was more inconuenient to the maiestie of the temple then to haue a market set vp there of thinges to be sold and to haue the money chaungers sit there to make their gaine by exchaunge this prophanation was not to be borne with And Christ inueighed sharplye against the same for that it appeared that the couetousnes of the Priestes for filthye gaine sake had brought in that custō For as he which entreth into a shop richly furnished with diuers kinds of wares though he purposeth to buy nothing yet being caught by those baightes altereth his purpose so the priests cast forth their nets to catch offrings that they might milk some gaine from euery one of them 13. It is written Christe bringeth two testimonies taken out of two Prophetes one out of the fiftie sixe Chapter of Isaiah the other out of the seuenth of Ieremy Further that which Isaiah writte agreed to the circumstaunce of the time for there is the calling of the Gentiles foretolde Therefore Isaiah promiseth that God will not onely bringe to passe that the Temple shal be restored to the former bewtie but also that all the Gentyles shall come from euery place thither It is certeine that he speaketh metaphoricallye for the Prophetes doe vnder the shadowes of the law set forth the spirituall worshippe of God which shuld be vnder the kingdome of Christ. But this was neuer fulfilled that all people should come to Ierusalem to worshippe Therfore when he saith that the Temple shall be the place of prayer for all the Gentiles is asmuch as if he should haue sayde the Gentiles shall be gathered into the Church of God that togeather with the children of Abrahā they might with one mouth call vpon the true GOD. But because hee maketh mention of the temple for somuch as it was then the visible seate and place of religion Christ dooth worthily reproue the Iewes for that they most vilelye applyed the same to other vses then those whereto it was ordained The meaning therefore is that God would that the temple should remaine vnto that time as a signe or marke whereto all true worshippers should be bent How vnworthily and how wickedly then doe they in turning it into a prophane market But in Christes time that temple was the house of prayer so long as the lawe with the shadowes of the same was in force but it beganne to be the house of prayer to all nations when as the doctrine of the Gospel sounded from thence whereby the whole worlde grewe into a consent of fayth And though it was shortly after destroyed yet vnto this day appeareth the effect of this prophesie For sith the law came out of Sion it is necessary that whosoeuer will pray rightly shoulde looke to that beginning I graunt that there is no difference of places for the Lorde will bee called vppon euerye where but as the faythfull which professe themselues to worshippe the GOD of Israell are sayde to speake the language of Canaan and also to come into the temple because that true religion sprang from thence and that same was the fountaine of waters which in short space were wonderfully encreased and flowed forth in great aboundance and they that drink of the same shall liue as
durst scarsely suspect that it could at any time be ouerthrowne 2. Verelye I saye vnto you one stone shall not bee left vppon an other Because the greatnesse and wealth of the Temple being sette as a vaile beefore their eyes hyndred them from beleeuing that the kingdome of Christe was at hand therefore he affirmeth by an othe that what soeuer thinges doe hinder them should shortly pearish So the foretelling of the destruction of the temple made a way ready for the rude and weake people And thoughe it was profitable that the temple shoulde be ouerthrowen least it shoulde keepe the Iewes in this ceremonial kinde of worship who of themselues were giuen too muche to earthly elements yet this was a speciall reason that God by that horrible example woulde bee reuenged vpon that nation for the refusing of his sonne and contempt of the grace he offered them VVherefore it was meete that the disciples shoulde by this forewarninge bee drawen away from the societie of that rebellious people So at this day what soeuer the scripture foretelleth of the punishments of the wicked shoulde driue vs from those sinnes whiche prouoke the wrath of God Also what soeuer it teacheth of the transitory vaine fashion of the world it shoulde correcte the vanitie of oure minde which followeth too greedily after pompe pleasure and delites And especially that which he foretelleth of the fearful destruction of Antichrist and his secte should remooue away all those lets which doe hinder vs in the right course of faith 3. And as he sate vpon the mount Marke nameth foure Peter Iames Iohn and Andrew He and Luke doe not set downe so much as Mathew For they say that they enquired only of the time of the destructiō of the temple and because it was a thing harde to be beleeued what signe GOD would giue from heauen that the same shoulde come to passe But Mathewe reporteth that they aske the question of the time of the comming of Christ and of the ende of the worlde But it may be noted howe they had thought euen from their childehoode that the temple should stand for euer and their mindes were so wholely bent vpon the same that they thought the temple could not fall while the world stoode Therefore assoone as Christ sayd that the temple should be destroyed they presently thought with themselues of the ende of the world And as errour begetteth errour because they were perswaded that presently at the beginning of the kingdome of Christe they shoulde bee happy euery way they presently speede to the triumph before the battell Therefore they ioyne the comming of Christ and the ende of the worlde togither with the destruction of the temple as things which coulde not be seperate and by the ende of the worlde they vnderstande the restoring of all thinges when nothing should be wanting of the perfecte felicitye of the godlye Therefore we see now howe they leape to diuers questions at once because they were entangled in these fantasies that the temple coulde not fall but that it should shake the whole worlde that the shadowes of the law and the world should ende togither that the glory of the kingdome of Christe shoulde presently appeare which should make the children of God perfectly happie that the apparant renewing of the worlde was at hand which shuld presently bring all things confused into order And especially the hope which they had fondly conceiued before of the present kingdome of Christ doth driue them preposterously to hast to the happy rest As in the Act. 1. 6. when they see Christ risen from the dead they runne headlong to that felicitie which is laide vppe for vs in heauen to the which we must aspire by hope and patience And thoughe our estate is not like theirs because we are not trained vppe in the shadowes of the lawe so that the superstitious opinion that the kingdom of Christ shuld be earthly hath not besotted vs yet ther shall scarce be found one amōgst a hundred which is not troubled with the like disease For when al men do by nature loath troubles contentions and all maner of afflictions the wearinesse of these things vrgeth them without moderation wythout hope to haste before the time to the frute of faith So it commeth to passe that no man is willing to sowe and all menne would mow before the time But to returne to the disciples they had the good seede of faith in their harts but they would not tary for the time appoynted and they hauing corrupt fantasies seeke to thrust the perfection of the kingdome of Christ togither with the beginning and that which they should seeke for in heauen they sought to enioy vppon the earth 4. Iesus answeared They had such an answeare as liked them not For when they gaped for the triumph as if the warre were ended Christ exhorted them to long sufferance as if he should haue sayd you would receiue y e price at the first beginning of the race but of necessity you must first runne foorth the race You would haue the kingdom of God vppon the earth but no man can attaine vnto it except that he ascend into heauen But sith this Chapiter containeth most notable admonitions and instructions for the gouernment of the course of our life we see howe by the wonderful counsell of God it was brought to passe that the Apostles errour tourned to our profite This is the summe the preaching of the Gospell is like to a sowinge time and therefore we must with patience wait for the haruest time and they are too to dainty and effeminate whiche are discouraged in theyr mindes for the frost snowes cloudes or the sharpe tempests of the winter Christe doeth especially giue his disciples commaundement of two things that they shoulde beware of false doctrines and that they shoulde not be troubled by offences In whiche woordes hee declareth that hys Churche shall be subiecte to suche troubles while it wandereth in the worlde But this might seeme very vnlikely because that the Prophets hadde foretolde that the kingdome of Christ should be in another sorte Isaias 54. 13. promiseth that they shall all be then taught of God And by Ioel it is reported 2. 28. I will poure my spirite vppon all fleshe and your sonnes and daughters shall prophesie your yong menne shall see visions and your olde menne shall dreame dreames Ieremiah also promiseth a brighter light of vnderstanding 31. 34. They shall teach no more euery man his neighbour and euery man his brother saying knowe the Lord for they shall knowe me from the least of them to the greatest of them Therefore at the rising of the Sunne of righteousnesse as it was spokē of before by the prophet Malachie 4 2. it is no maruel if the Iewes hoped that they were sette free and cleare from all cloudes of errours And heereof the woman of Samaria sayd Iohn 4. 25. when the Messias shall come he will teache vs all things So nowe
be fulfilled in his person Therefore when by their malice he was compelled to bidde them farewell and that he should withdrawe his labour from them as vnwoorthy they valewed him at thirtie pieces of siluer And this contempte of the Sonne of God was a great shewe of their extreeme wickednesse The price of him that was valued Mathewe reporteth not the woordes of Zachariah because he doeth onely allude to the Metaphore vnder the which the Lord there complaineth of the vnthankfulnes of the people Yet the summe and meaning is al one when as the Iewes wholly ought themselues and all that they had vnto the Lord it was not without reproache that they sent him away with a seruile hyre as if that hee shoulde deserue no more in gouerninge them so manye ages then anye hearde man should by one yeres labour Therefore he complaineth that he is valued at so vile a price when as hee shoulde be inestimable And in the ende where he sayeth VVhome they of the children of Israel valued is an indefinite maner of speache Iudas had made a bargain with the priests who did beare the name and the person of all the people so the Iewes setting him to sale Christe was solde as it were by the voyce of a cryer But it was a price meete to be giuen to the potter 10. As the Lorde appoynted mee Mathewe by this clause declareth that this was done not wythout the prouidence of God for while they doe bende another way they do vnwittingly fulfill that which was prophesied of olde For howe coulde it be that it shoulde come in their mindes to buy a field of a potter if the Lorde had not bent their errour to execute his decree Math. 27. Marke 15. Luke 23. 11. And Iesus stode before the gouernour and the gouernor asked him sayinge Art thou the king of the Iewes Iesus said vnto him Thou sayest it 12. And when he was accused of the chiefe priestes and elders he answeared nothing 13. Then said Pilate vnto him be arest thou not howe many thinges they lay against thee 14. But he answered not to one woorde in so much that the gouernor merueiled greatly 2. Then Pilate asked him art thou the king of the Iewes And he aunsweared and sayde vnto him Thou sayest it 3. And the hye priests accused him of many things 4. VVherefore Pilate asked him againe saying Answearest thou nothing Behold how many thinges they witnesse agaynste thee 5. But Iesus aunsweared no more at all so that Pilate marueiled 2. And they beganne to accuse him sayinge VVee haue founde thys manne peruertinge the people and forbiddinge to paye tribute to Câ—sar sayinge that he is Christ a king 3. And Pilate asked him saying Arte thou the king of the Iewes And he aunsweared him and sayde Thou sayest it 4. Then sayde Pilate to the hie priestes and to the people I finde no fault in that man 5. But they were the more fierce saying Hee mooueth the people teachinge thorough out all Iudea beginninge at Galile euen to thys place 6. Nowe when Pilate hearde of Galile hee asked whether the manne were a Galilean 7. And when he knewe that he was of Herodes iurisdiction he sent him to Herode which was also at Hierusalem in those dayes 8. And when Herode sawe Iesus hee was exceedingly gladde for he was desirous to see him of a longe season because hee hadde hearde manye things of hym and trusted to haue seene some signe done by him 9. Then questioned hee with him of manye things but he answeared him nothing 10. The hie priestes also and Scribes stoode foorth and accused him vehemently 11. And Herode with hys menne of warre despised him and mocked hym and arrayed hym in whyte and sente hym agayne to Pilate 12. And the same daye Pilate and Herode were made friendes togither for before they were ennemies 11. And Iesus stoode Thoughe this was an vncomely sighte and farre differing from the dignitie of the Sonne of God that hee shoulde be drawne to the iudgement seâ—te of a prophane manne and as an euill doer in bandes pleade for his life yet it must be remembered that in the doctrine of the crosse which is to the Grecians foolishnesse and to the Iewes a stumbling blocke consisteth our saluation For the Sonne of God woulde stande bounde before an earthly iudge and there abide the iudgement of death that wee beinge freed from guiltinesse shoulde not doubt to come willingly to the celestiall throne of God Therfore if we consider what it profiteth vs that Christ was iudged by Pilate presently the reproach of so vnworthy a subiection shal be wiped away And certainly the condemnation of Christ offendeth none but either proud hypocrites or blockish and grosse contemners of God which are not ashamed of their owne wickednesse The Sonne of God therefore stoode guilty before a mortall man and suffered to be accused and condemned that we might stande without feare before God The enemies endeuoured to lay an eternall infamie vpon him but we must rather looke to the ende whereto the prouidence of God directeth vs. If we could remember how fearfull the tribunall seat of God should be and yet that we could not be freed from thence if Christ hadde not become guiltie vppon earth it should neuer yrke vs to glory in his bonds Againe as oft as we doe heare that Christ stoode before Pilate in heauy and sorrowfull estate let vs thereby take occasion of comfort that by vsing him as an intercessour we may come foorth chearefully and boldly into the presence of God To this also appertaineth that whiche presently followeth of his silence Christ held his peace when as the priests vrged him on euerye side for that by his silence hee mighte open our mouthes For hence commeth that notable power which Paule celebrateth Rom. 8. 15. that we may cry with full mouth Abba father as I shall touch the same againe presently Art thou the king of the lewes Thoughe they thoughte to ouerwhelme Christ with many and sundry faultes yet it is probable that they tooke very malitiously the name of a king that therby they might procure him the more enuie with Pilate Therefore by Luke it is sette downe that they found him peruerting the people and forbidding to giue tribute to Casar saying And there was no offence more odious then this before Pilate who cared for nothing more then to keepe the estate of the Empire quiet It appeareth by Iohn that the matter was diuerslye handled but by the whole course it doth euidently appeare that this was the chief poynt of the accusation Euen as Sathan also at this day endeuoureth vnder thys pretence to bring the Gospel into hatred and suspition as if that Christe by erecting his kingdom should weaken all the Empires of the worlde and should ouertourne the lawes of kings and magistrates And kinges for the most part are so blinded in their pride that they think that Christ cannot raigne but with the losse of
hauing deuided the partes amongst them hee might make one perfect body Nowe it is our dutie so to linke and knit together the foure that wee suffer our selues to bee taught as it were with one mouth of them all together VVhereas they haue placed Iohn the fourth in order in this they had respect to the time wherein hee writ but the contrary order is more profitable in reading that beeing afterwarde aboute to reade in Matthewe that Christe was giuen vs of the father we may first learne out of Iohn to what end he was reuealed ¶ The holy Gospel of Iesus Christe according to Iohn 1_IN the beginning was the word and the word was with God and that woorde was God 2. The same was in the beginning with God 3. All thinges were made by it and without it was made nothing which was made 4. In it was life and the life was the light of men 5. And the light shineth in the darknesse and the darkenesse comprehended it not The Commentarie of John Caluine 1 IN the beginning was the worde In this exordium hee sheweth the eternal Diuinitie of Christe to the ende wee may knowe that hee was eternall God who was made manifest in the fleshe Furthermore this is the drifte thereof that it was requisite that mankinde shoulde bee restored by the sonne of GOD seeing that by his power all things were created sithence it is hee alone who doth breath life and strength into all creatures that they may remaine in their state and especially seeing hee hath shewed in man a most manifest token as well of his power as of his grace so that euen after the fall of Adam hee ceased not to bee liberall and bountifull towarde his posteritie And this doctrine is very needefull to bee knowen for seeing that wee muste not seeke for health and life without God howe shoulde our faith leane and rest vpon Christe vnlesse wee were fully persuaded of that whiche Christe teacheth in this place Therefore the Euangeliste teacheth in these woordes that wee doe not depart from the only and eternall GOD when as wee beleeue in Christe Secondly that through his benefite life is nowe restored to the dead who hauing his nature as yet perfect was the fountaine and cause of life It seemeth to mee that this was the only reason that moued him to call the son of god the word because hee is first of all the eternall wisdome and will of God secondly the expresse image of his counsell For as the speech is called the marke or printe of the minde in men so is this also not vnfitly applyed vnto God to say that he maketh himselfe knowen vnto vs by his worde The other significations of this worde Logos are not so fit for this purpose Logos doth signifie amongest the Grecians both a definition a reason and an account but I will not subtilly play the Philosopher aboue the capacitie of my faith And we see that the spirite of God is so farre from allowing suche subtiltie that applying himselfe vnto our weakenesse in keeping silence hee cryeth howe soberly wee ought to bee wise in suche hidden mysteries Furthermore as God did reueale himselfe in creating the worlde by this word so he had the same laid vp in himselfe before so that there is a double relation the former vnto God the latter vnto men Seruetus the proudest knaue which Spayne euer brought foorth feigneth that this eternall worde did then take his beginning when he was reuealed in the creation of the worlde As if it were not before such time as the power thereof was knowen in the external worke The Euangelist teacheth a farre other thing in this place for he doth not assigne any beginning of time to the worde but in that he saith it was from the beginning he goeth beyond all ages And I am not ignorant what this dog barketh and what the Arrians did somtimes cauill namely that God did in the beginning create heauen earth which notwithstanding are not eternal because this word beginning doth rather respect the order then betoken the eternitie But the Euangelist preuenteth this shift when hee saith that it was with God If the worde began to bee from time it must needes bee that they must finde some course of times in God And truely Iohn did intende by this particle by name to distinguish the word from all things which are created For many thinges might come into the mindes of men where that worde should be how he should shew foorth his force of what nature he was how he could be knowen Therfore he saith that we must not cleeue to the world things which are created because it was alwayes ioyned to God before the worlde was Nowe wheras some do wrest the word beginning vnto the beginning of the heauen the earth doe they not make Christ subiect to the common order of the worlde from which he is statly exempted in this place Wherein they doe most cruell iniurie not onely to the sonne of God but also to his euerlasting father whom they spoile of his wisdome If it be an haynous offence to imagine God without his wisdome we must confes that we must no where els seeke for the beginning of the word saue only in the eternal wisdome of God Seruetus obiecteth that the word cannot bee comprehended before such time as Moses bringeth in god speaking as if he were not in god because hee was not openly known that is as if he were not within vntill such time as he began to come out But the EuaÌ„gelist cutteth off al occasioÌ„ of such mad dotings wheÌ„ he affirmeth without exceptioÌ„ that the word was with God for he doth manifestly recall vs froÌ„ al momeÌ„ts of time They which gather y e perpetual statâ— out of the Preterimperfectense of the Verb they leane to a weake reasoÌ„ The word was say they doth more expresse the continuall course then if Iohn shoulde haue saide hath beene But they must reason more strongly in such waightie matters And that one thing which I brought ought to suffice vs that the EuaÌ„gelist sendeth vs into the eternal secret places of god that wee may knowe that the worde was as it were hidden there before such time as it did reueale it selfe in the externall framing of the world Therfore Augustine saith very well that this beginning which is mentioned in this place is without all beginning For although the father is before his wisedome in order yet they spoyle him of his glory whosoeuer doe imagine any moment of time wherein he was before his wisdome And this is the eternall generation which lay hid in GOD long time before the creation of the worlde that I may so speak which was many yeres obscurely shadowed to the fathers vnder the lawe and was at length more fully reuealed in the flesh I marueile what moued the Latinists to traâ—â—ate Logon verbum For they should rather haue transsated it so if so be it had bene rhema
doth here commende and set foorth that plentifull aboundance of good thynges which Christe brought foorth with his commyng For wee knowe that the benefites of God were tasted more sparingly vnder the lawe and that so soone as Christ was reuealed in the fleshe they were powred out in great aboundance euen vnto the full Not that anye of vs hath greater aboundance of the spirite then had Abraham but I speake of the ordinarie dispensation and of the manner and meanes of dispensing Therefore to the ende that Iohn may the better inuite his Disciples vnto Christe he telleth them that the aboundance of all those good thinges which they want is offered them in him Although there shall be no absurditie therein if so be it we extend it farther yea the text may be read thus verye well that all the fathers from the beginning of the worlde did drawe all those giftes which they had from Christe because although the lawe was giuen by Moses yet did they not obtaine grace thereby Notwithstanding I haue shewed before what I like best namely that Iohn doth in this place compare vs with the fathers that by this comparison hee may amplifie that which is giuen vs. And grace for grace It is well knowen howe Augustine expoundeth this place namely that al good things are giuen vs now then of God and that eternall life is not repaide to our merites as a due rewarde but that this is a poynt of more liberalitie that God doth so reward the former graces and crown his giftes in vs. This truely is godly and finely saide but it is not very fit for this place The sense were more plaine if thou shouldst take this worde anti comparitiuely as if he shoulde say that whatsoeuer graces the Lorde heapeth vpon vs they doe in like sort flowe from this fountaine It may also bee vnderstood as a note of the finall cause that we do receiue grace nowe that the Lorde may once accomplishe the worke of our saluatioÌ„ Notwithstanding I do rather subscribe vnto their iudgement who say that wee are watered with the graces which are powred out vppon Christe For that which we recoâ—â—e of Christe hee doth not onely giue it vs as God but the father hath bestowed it vpon him that it might flowe vnto vs as through a conduit This is the oyntmente wherewith hee was annoynted that hee myght annoynt vs all togeather with hym wherevppon hee is called Christe wee Christians 17 Because the lawe was giuen by Moses It is a preuention wherein hee preuenteth a contrarie obiection For Moses was so greatly esteemed amongest the Iewes that they did hardly admit any thing that was contrary to him Therfore the EuaÌ„gelist teacheth how far inferior the ministerie of Moses was to the power of Christe And also this comparison doth not a little beautifie the power of Christe For seeing that the Iewes did make so great account of Moses that they did attribute vnto him all honour that might bee the Euangelist telleth them that that was but a very small thing which Moses brought if it be compared with the grace of Christe For that was otherwise a great let that they thought they had that by the lawe whiche we doe obteine by Christe alone But we must note the contraposition when he setteth the lawe against grace and truth for his meaning is that the lawe wanted both these And truth in my iudgement is taken for the firme and sound stabilitie of things By this worde Grace I vnderstande the spirituall fulfilling of those thinges the bare letter whereof was contained in the lawe And these two voyces may be referred by Hypallage both vnto one thing As if he had saide that grace wherein the truth of the lawe consisteth was reuealed at length in Christ. But because the same sense shall remaine it maketh no great matter whether thou couple them together or distinguish them This truely is certaine that this is the Euangelists meaning that the image of spirituall good things was only shadowed in the law and that they are perfectly fulfilled in Christe whereupon it followeth if thou separate the law from Christe there remaineth nothing there but vaine figures In which respect Paul saith Collos. 2. 17. That therein are the shadowes that the body is in Christ. Yet notwithstaÌ„ding we must not imagine that there was any thing shewed deceitfully in the lawe for Christ is the soule which quickneth that which should otherwise be dead in the lawe But the shooteth heere at another marke namely of what force the law is of it selfe and without Christ. And the Euangelist saith that there is no sounde thing found in it vntyll wee come vnto Christe Furthermore this truth consisteth in that that we obteine grace through Christe which the lawe could not giue vs. Therefore I take this worde grace generally aswell for the free remission of sins as for the renuing of the hearte For seeing that the Euangelist doth in this place briefly note the difference betwene the old new Testament which is described more at large Ier. 31. 31. hee coÌ„preheÌ„deth vnder this worde whatsoeuer belongeth vnto the spirituall righteousnesse And the partes thereof are two that God doth reconcile himselfe vnto vs freely by not imputing our sinnes and that he doth ingraue in the heartes of men his lawe and doth frame men inwardly by his spirite to obey him wherby it appeareth that the law is falsly and vnproperly expounded if sobeit it retaine any in it or keepe theÌ„ back from comming to Christe 18 No man hath seene God at any time This is most fitly added to confirme the next sentence withall For the knowledge of God is the gate whereby we enter in into the fruition of all goodnesse Therfore seeing that God doth reueale himselfe vnto vs by Christe alone it followeth heereupon that we must desire craue all thinges of Christe This course of doctrine is diligentlye to bee noted There is nothynge that seemeth to bee more common then this that euery one of vs doth receiue those thinges which God doth offer vnto vs according to the measure of our faith but there are but a fewe that thinke that we must bring the vessell of faith of the knowledge of God wherby we may draw This that he saith that no man hath seene God at any time is not only to be vnderstoode of the externall sight of the bodily eyes for hee giueth vs to vnderstande generally seeing that God dwelleth in light which none can come vnto he caÌ„not be knoweÌ„ but only in Christ his liuely image Furthermore they doe commonly expounde this place on this wise Seeing that the bare maiestie of God is hidden in it selfe it coulde neuer be comprehended saue only forasmuch as it reuealed it self in Christe and that therefore God was knowen to the fathers only in Christe But I doe rather thinke that the Euangelist doth heere holde on in the comparison namely how farre better our estate is then the estate
as appertaining vnto the kingdome of God bee iudged dead And Paule declareth this death at large Ephe. 2. 1. and 4. 17. when as hee saith that we are estraunged froÌ„ the pure sound reason of the minde and that being enemies vnto God with all the affection of our hearte and aduersaries of his iustice that we wander in darkenesse beyng blinde we are giuen to wicked concupiscence If there be no force in a nature that is so corrupt to desire righteousnesse it followeth that the life of God is quite extinguished in vs. So that the grace of Christ is the true resurrection from death Furthermore we haue this grace giuen vs by the gospell not that the outwarde voyce hath so great force which doth oftentimes beate the eares in vaine but because Christ doth speake vnto our heartes within by his spirite that wee may receiue by faith the life that is offered vs. Neither doth he intreate in this place generally of al the dead but he meaneth only the elect whose eares God doth bore through and open that they may heare the voyce of his sonne that it may restore them to life Yea Christ doth distinctly in his words coÌ„mend vnto vs a double grace when he saith The dead shall heare the voyce of the son of God and they that shall heare shall liue For it is no lesse contrary to nature for the dead to heare then to bee called againe to life from which they were fallen Therefore both of these are properties of the secrete power of God VVhen he saith The houre shall come and now is he speaketh as of a thing before vnaccustomed And truly the publishing of the Gospell was a newe and sodaine resurrection of the worlde If any man aske this question whether the worde of God did not alwayes giue life to men or no wee may readilie answere that the doctrine of the lawe and the prophetes forasmuch as it was appointed for God his people it rather had this office to nourish those in life who were begotten to God then to bring them backe againe from death But the estate of the Gospel was otherwise whereby the Gentiles who were before aliants from the kingdome of God separated from God depriued of all hope of saluation were gathered into the fellowship of life 26 For as the father Hee sheweth by what meanes his voyce hath so great force to wit because he is the fountaine of life and doth powre out the same by his voyce into men For wee should not haue life from his mouth vnlesse the cause and originall thereof were in his power For God is not only said to haue life in himselfe because he liueth alone through his owne and inward power but because hauing in himselfe the fulnes of life he quickeneth all thinges And this truly doth properly appertaine vnto God as it is Psal. 36. 9. VVith thee is the VVell of life But because the maiestie of God as it is set far off froÌ„ vs might be like to an hidden secrete spring therfore did it shewe it selfe in Christ. Therfore we haue a readie and common well out of which wee may draw This is the meaning of the words because God would not haue life to be hidden with him as it were buried he therefore powred it out into his sonne that it might flowe vnto vs. Hence wee gather that this title is properly ascribed to Christ inasmuch as he was manifested in the flesh 27 And hath giuen him power Hee repeateth this againe that the gouernment was giuen of the father that hee may haue full power of all things both in heauen and earth exoâ—sia doth in this place signifie dignitie and iudgement is taken for gouernment As if he should say that the sonne is made of his father a king that he may gouerne the world and exercise his fathers power The reason which followeth immediately is principally to be noted Because he is the sonne of man For his meaning is that hee commeth vnto men adorned with so great power that he may impart vnto them that which he receiued of his father Some do think that that which is here spoken is all one with that of Paule Phil. 2. 7. That Christe when he was in the forme of God did make himselfe of no reputation taking vpon him the shape of a seruant and did humble himselfe vnto the death vpon the crosse VVherefore God hath also highly exalted him and giuen him a name aboue all names that euery knee may bowe before it c. But I doe make it to reache farther that Christe inasmuch as hee was man was appointed of the father to be the authour of life that we might not seeke farre for it For Christe did not take it to himselfe as if he needed the same but that he might inrich vs with his plentie The summe is that that was reuealed vnto vs in Christ as he was man which was hidden in God that the life which before could not be attained vnto is now in readines And whereas some doe knit this reason vnto the member following hauing pulled it away from his owne text it is farre set and contrary to Christ his meaning 28 Maruell not at this He seemeth to reason very vnfitlie whilest that he setteth the confirmation of that which he had spoken from the last resurrection For it is no harder matter for the bodies to be raysed vppe then for the soules I answere that here is no coÌ„parison made betwene the greater the lesser according to the thing it selfe but according to the meaning of men For as they are carnall they maruell at nothing but that which is carnall and visible Hereby it coÌ„meth to passe that they doe carelesly passe ouer the resurrection of the soule do more woÌ„der at the resurrectioÌ„ of y e flesh And also this our blockishnes causeth those things to be more of credite which can be seen w t the eyes theÌ„ those whiche caÌ„ be coÌ„ceued by faith only because he maketh meÌ„tioÌ„ of the last day y t restraint is no loÌ„ger added And now is but he doth absolutely say that y â— time shal once be And here meteth vs another obiectioÌ„ for althogh the faithful do wait for the resurrectioÌ„ of the bodies yet can they not leane vnto the knowledge thereof to bee persuaded that the soules are nowe deliuered from death because the bodies shall in time to come ryse out of the graues And what is more ridiculous amongest the wicked then to proue that which is knowen by that which is as they say vnknoweÌ„ I answere that Christ doth in this place boast of his power amongst the reprobate that he may declare that the perfect restoring of all things was commanded by the father as if he shold say that which I say I haue now begun I wil once finish before your face And truly whereas Christ doth now quicken the soules that were drowned in destruction by the voyce of his Gospel that is
is perfect pure and free from all fault himselfe And we must take that as spoken to vs all which was then spoken to a few namely that whosoeuer doth accuse another he doe appoint vnto himselfe the law of innocencie otherwise we doe not seeke to haue the euill deeds punished but do rather enuie the persons of y e men But in the meane season he seemeth to take away iudgement out of y e world so that no man dare professe himselfe to be a punisher of wickednes For what Iudge shall there be found whose conscience shall not bee giltie in some point what witnesse shall there come abroad that is subiect to no offence Therefore he seemeth to driue away all witnesses from the common place of iudgement and al iudges from the seate of iudgement I answere that this is no simple forbidding whereby Christ forbiddeth sinners to doe their dutie in correcting the faults of other men but that Hypocrites alone are reprehended by these wordes who being more then seuere yea cruel Iudges in other mens faultes doe gently flatter themselues in their owne vices Therefore a mans owne sinnes shall not hinder him from correcting the faultes of other men and when need shall require let him also punish so that he hate whatsoeuer is to be condemned aswell in himselfe as in others Yea wee must begin here that euery man doe aske his owne conscience and be a witnes and iudge against himselfe before he descend vnto others So shall it come to passe that we shal be at the staues end with sin without the hatred of men 9 And were accused of their conscience Here it appeareth what great force an euill conscience hath Although these wicked hypocrites were determined to mocke Christ with their cauils yet so soone as he once pricketh them with one worde being striken they flie away VVith this hammer must we breake the pride of hypocrites to wit wee must call them backe vnto Gods iudgement Although it may be that the shame which they suffer amongst men shall be more forceable with them then the feare of God Notwithstanding this is a great matter that they doe confesse themselues to be giltie of their owne accord whilest that they flie away being ashamed VVe must also note the circumstance which is expressed immediately as one of them did exceed another in honor they were so much the sooner touched with their giltines And would to God there were but so much shamefastnesse in our Scribes who doe all they are able at this day in the Pope his behalfe y t they may ouerthrowe Christ but they are become so shamelesse that being polluted with all offences they boast of this that they may be reprochfull without punishment Furthermore we must note how much this feeling of sin wherewith the Scribes were touched differeth from true repentance For we must be so moued with the iudgement of God that notwithstanding we must not flie into corners out of the fight of the Iudge but let vs rather run straightway vnto him to craue pardon Iesus was left alone The spirit of wisedome brought this to passe that the wicked departed hauing tempted Christ in vaine Neither is it to be doubted but that wee shal escape ouercome al the engines of our enemies if sobeit we suffer our selues to be gouerned by the same spirite but it falleth out that we are therfore oftentimes oppressed because neglecting their lyings in waite we are nothing carefull to take counsell or trusting to our own wisdome we do not consider how necessarie the gouernment of the spirit is for vs. He saith that Christ remained alone not that he was left of the multitude common people which he taught before but because al the Scribes which brought foorth the adultresse did trouble him no longer VVhen it is said that the woman abode with Christ let vs learne by this example that there is nothing better for vs then to be brought giltie before his iudgement seat so that we do submit our selues quietly meckly obediently vnto his iudgement 11 Neither do I condemne thee It is not said that Christ doth simply acquit the woman in this place but that he doeth only set her at libertie neither is it any maruell For he would take nothing vpon him that was not meet for his person He was sent of his father to gather together the lost sheep of Israel therfore being mindfull of his vocation he exhorteth the woman vnto repentance he comforteth her with the promise of grace They which gather hence that adulterie is not to bee punished with death they must of necessitie graunt by the same reason that inheritances are not to be diuided because Christ would not make himselfe a 〈◊〉 â—ayes man in that busines betwene two brethren Yea all manner of wickednes shal be exempted froÌ„ the punishment of y e lawes if the adulterers be forgiuen For then shall the gate be set open for all maner vnfaithfulnes for witchcraft gluttonie theft Moreouer the adultresse wheÌ„as she priuilie stealeth in a bastard she doth not only steal the name of a familie but she translateth the right of the heires being taken away from the lawfull issue vnto strangers And this is the head of euils that the wife which was coupled vnto an husband doth set foorth her selfe to commit wickednes with his shame doth also violate the holy couenant of god without which there remaineth no holines in y e world And yet this is the Papisticall diuinitie that Christe brought in in this place the law of grace wherby adulterers may be set free from punishment And whereas they do go about to blot out by all meanes out of the minds of meÌ„ the grace of Christ which the doctrine of Christ doth euery where set foorth vnto vs they do only preach the law of grace w t open mouth in this point And why so that they may defile all beds almost with their vnbrideled lust and that freely This proceeded from that diuelish single life that they commit whooredome generally who may not haue a lawfull wife And let vs hold that Christ doth so forgiue meÌ„ their sins that notwithstaÌ„ding he doth not ouorthrow politike order he doth not abolish iudgements punishments appointed by the Iawes Sin no more Hence we gather what is y e end of the grace of Christ namely that a sinner being reconciled vnto god do worship the author of his saluation by liuing godlilie holily To conclude we are called vnto repentance in the same word of God wherin pardon is offered vnto vs. And although this exhortation doth respect the time to come yet the remembrance of the former life doth also humble sinners 12 Therfore Iesus spake vnto them againe saying I am the light of the world â—e that followeth me shall not walke in darknes but shall haue the light of life 13 Therfore the Pharisees said vnto him Thou doest testifie of thy selfe thy testimonie is not true 14 Iesus answered
and said vnto them Although I testifie of my selfe my testimonie is true because I know whence I came and whither I shall go but yee know not whence I came and whither I shall go 12 I am the light of the world They that omit the historie next going before do ioine this communication of Christ with the sermon whiche he made y e last day of the feast And this is a most notable title of Christ when as he is called the light of the world For seeing that wee are all blinde by nature there is a remedie set before vs wherby being deliuered from darknesse we may be partakers of the true light Neither is this benefite offered vnto one or two only because Christ affirmeth that he is the light of all the whole world For his meaning was not only to take away the difference that was betwene the Iewes the Gentiles by this generall sentence but also betwene the learned the idiots betweene the gouernors the common sort But first of all we must note the necessitie of the seeking of this light For doubtlesse none will offer themselues to bee illuminated by Christe saue those who shall first acknowlege that this world is darknes that they are altogether blind Therfore let vs know that when as the meanes to obtaine light is shewed vnto vs in Christ we are all condemned of blindnes and what light soeuer we think to be any where els it is compared to darknes thicke night For Christ sheweth not what thing is common to him with others but he challengeth this as proper perticular to himself VVherupon it followeth that there is not on sparkle of true light without him There commeth out in deede some kinde of brightnes but being onely like vnto a lightning it doth nothing els but make the eyes dasel Furthermore wee must note that the force parts of lightning are not restrained vnto the person of Christ. For although he be farre from vs in respect of body yet doth he shew vnto vs this light dayly in the doctrin of the Gospel by the secret power of his spirite Yet doe wee not know the perfect definition of this light vnlesse we learne that we are illuminated by the gospel spirit of Christ that we may know that in him is hidden the fountaine of all knowledge wisdome Hee that followeth me There is an exhortation put after doctrine which the promise which is added immediately doth confirme For whenas we heare that they are out of danger of erring whosoeuer doe suffer Christe to rule them we must be stirred vp to follow him hee himselfe draweth vs hither as it were with his out stretched hande And also such a large great promise ought to bee of great force that they are certaine that they haue a sure way through the middest of darknesse who shall caste their eyes vpon Christ and that not for a short time only but vntill they come vnto the marke it self For the words of the future tense import so much that they shall not walk in darknes but shall haue the light of life To the same purpose serueth this last thing wherein the continuaunce of the light is plainely expressed VVherfore we need not feare least he faile vs in the middest of the iourney seeing that he bringeth vs through vnto life The Genetiue case is taken for the adiunct noting the effect after the maner of the Hebricians as if he had said the liuely light Furthermore it is no maruel that there raigneth such grosse and thick mists of errors and superstitions in the world seeing that there be so fewe that beholde Christ. 13 Therfore the Pharisees said They obiect that which is wont coÌ„monly to be saide that no man is to be trusted in his owne cause For a true testimonie is put in steed of a lawfull testimonie such a one as is worthy to be beleeued To be short their mening is that he looseth his wordâ— in vaine vnlesse he haue some proofe from some other 14 And If I testifie Christ maketh answere that his testimonie is of credite and authoritie enough because he is no priuate man of the coÌ„mon sort of men but he beareth a farre other person For when as he saith that he knoweth whence he commeth and whither he will goe heâ— doth by this exempt himselfe out of the coÌ„mon sort of men Therefore his meaning is that wheras euery maÌ„ is suspected in his own cause it is prouided by the lawes that no man be beleeued whenas he speaketh in his owne cause that taketh no place in the sonne of God who is far aboue all the world For hee is not reckoned in the common sorte of men but hee is adorned with this priuiledge of the father that hee can bring all men into order by his word alone I know from whence I came In these woordes hee affirmeth that hee hath not his beginning of the world but that hee came from God and that therefore it is an vniust and absurd thing that his doctrine which is diuine shoulde be subiect to the lawes of men But because beeing then cloathed with the forme of a seruaunt he was despised of them because of the humilitie of the fleshe hee doeth also call them backe vnto the glory of his resurrection which was to come which was an excellent token of the godhead whiche was hidden vnknowen before VVherefore that meane estate should not haue hindered the Iewes froÌ„ submitting themselues vnto the only embassadour of God promised vnto them long before in the law VVheÌ„ as he saith that he knoweth that they know not his meaning is that their vnbelief doth no whit impayre his glory Furthermore seeing that he hath declared the same vnto vs our faith must despice all the backbitings whisperings of the wicked For it cannot be grounded in God vnlesse it be far aboue the greatest height of the world But to the end the gospel may haue his maiestie amongst vs we must alwayes take heed vnto the heauenly glory of Christ so heare him speaking in the world that we remember whence he came what maner empyre hee hath now hauing ended his embassage For as he humbled himselfe for a season so he sitteth now vpon the right hand of the father that euery knee may be bowed vnto him 15 You iudge according to the flesh I iudge no man 16 And if I iudge my iudgement is true because I am not alone but I and the father that sent mee 17 Furthermore it is written in your law that the testimonie of two men is true 18 I am he that testifie of my selfe and the father that sent me dâ—th testifie of me 19 Therefore they said vnto him where is thy father Iesus answered them you neither know me nor my father if you did knowe me you shoulde also verilie knowe my father 20 These wordes spake Iesus in the treasurie teaching in the temple And no
yeeres and hast then seen Abraham 58 Iesus said vnto them verilie verily I say vnto you before Abraham was made I am 59 Therfore they tooke vp stones to cast at him and Iesus was hidde and went out of the Temple 56 Your father Abraham He graunteth vnto them only in word that which he tooke from them before namely that Abraham is their father And he sheweth how vaine that obiecting of the name of Abraham was This saith he was the only end which was set before him during his whole life to see my kingdom florish For he desired me wheÌ„ I was absent you despice me being preset That which Christ affirmeth in this place as touching Abraham alone appertaineth vnto all the saints but this doctrine is more weighty in the person of Abraham because he is the father of all the whole church Therefore whosoeuer is desirous to be reckoned in the number of the godly let him receiue with ioy conuenient the presence of Christ which Abraham did most earnestly desire For in the worde reioyced is expressed his vehement and earnest affection Now must we vnderstand the opposition VVhen as the knowledge of Christ was as yet so obscure Abraham was so inflamed with the desire therof that he preferred the enioying therof before all good things whatsoeuer therfore how filthie is their vnthankfulnesse who despice him being opeâ—ly reuealed vnto theÌ„ so coÌ„sequently reiect him Day doth not signifie in this place as Augustine thought eternitie but the time of Christ his kingdom after y t being clothed with flesh he appeared vnto the world that he might fulfill y e functioÌ„ of a redeemer But now the question is how Abraham saw the manifestation of Christ euen with the eies of faith for this seemeth not to agree with the other saying of Christ many kinges and prophetes haue wished to see the things which you see and haue not seen the Luke 10. 24. I answere that faith hath her degrees in the beholding of Christ wherby it commeth to passe that the olde prophetes sawe Christ a farre off as he was promised vnto theÌ„ yet coulde they not behold him as if he had been present like as he reuealed himselfe familiarly and throughly when he came downe from heauen vnto men Furthermore we are taught by these wordes that as God did not suffer the desire of Abraham to be frustrate so hee will not at this day suffer any man in vaine to desire to come vnto Christ but he will satisfie his desire Therfore in that he doth not giue himselfe to be enioyed of many the cause therof is mans frowardnes because there is but a fewe that desire him The ioy of Abraham doth testifie that he counted the knowledge of the kingdome of Christ an vnspeakable treasure and to this end is he said to haue reioyced when he saw the day of Christ that we may know y t there was nothing wherof he made greater account This fruite of faith doe all the faithfull reape that beeing content with Christ alone in whoÌ„ they are fully perfectly blessed they haue quiet and merie consciences And truly no man knoweth Christ aright saue he that giueth him this honour that hee stay himselfe wholy vpon him Some do expound it thus that Abraham after he was dead did perceiue the presence of Christ when he appeared vnto the worlde and so they make the time of the desire and the time of the seeing diuers times It is true in deed that the comming of Christe was reuealed vnto the holy spirits after death for whom they looked during their whole life but I cannot tell whether so subtile an exposition will agree with the wordes of Christ or no. 57 Fiftie yeeres They goe about to refute the saying of Christ as a thing vnpossible in that the maketh himselfe equall with Abraham who dyed many yeres agoe being himselfe as yet not 50. yeres olde And although Christ were not yet foure and thirtie yeeres of age yet they do graunt him more age least they shoulde seeme to deale too precisely straightly with him as if he should say thou wilt not make thy selfe so olde that thou canst boast that thou art fiftie Therefore those who doe coÌ„iecture that his face was more shrieueled then his age required or that mention is not made in this place of the yeeres according to the ascending and descending of the Sun they both busie themselues about nothing and the vaine surmise of Papâ—a who taught that Christe liued aboue fiftie yeeres is in no case to be receiued 58 Before Abraham was made Because the vnbeleeuers doe iudge only according to the carnal sight Christ telleth them that he hath somwhat that is greater and higher then mans shape which beeing hidden from the senses of the flesh is onely seene with the eyes of faith In this respect he affirmeth that he might haue been seene of the holy fathers before he did appeare in the flesh Yet he vseth other wordes before saith he Abraham was borne I am But in these wordes he exempteth himselfe from the common sort of men and challengeth to himselfe an heauenly and diuine power the feeling and perceiuing wherof was spread abroad from the beginning of the worlde throughout all ages Although these wordes may be expounded two manner of wayes for some do thinke that this may agree with the eternall Godhead of Christ simplie and they compare it with that place of Moses I am that I am Exod. 3. 14. But I doe stretch the same further because the power and grace of Christ inasmuch as he is the redeemer of the worlde was common to all ages Therfore it agreeth with that saying of the Apostle Christ yesterday to day and for euer Heb. 13. 8. For the text seemeth to require that it should be so He had said before that Abraham did earnestly desire his day because the Iewes would not beleeue that he addeth that he was euen then also Furthermore the rendring of the reason shall not bee strong enough vnlesse we vnderstand that hee was euen then knowen to be the mediatour by whom God should be pacified And yet notwithstanding in that the grace of the mediatour was of force in all ages this depended vpon his eternall Godhead Therefore this saying of Christ containeth an excellent commendation of his diuine essence Furthermore wee must marke the solemne forme of his asseueration verily verily Neyther doe I mislike that in that Chrysostome thinketh that there is great weight in the presentense of the verbe For he saith not I was or I haue beene but I am whereby he signifieth an equall and the same state from the beginning of the world vntil the end therof neither saith he before Abraham was but before he was made attributing vnto him a beginning 59 Therefore they tooke vp stones It is to bee thought that they did this as if according to the appointment of the law Christ were to bestoned VVhence we gather how great the madnesse
that this is our sonne and that hee was borne blinde 21 But howe hee nowe seeth we know not or who hath opened his eyes we know not he hath age aske him he shall speake of him selfe 22 These thinges said his parents because they feared the Iewes For the Iewes had already conspired that if any man shoulde confesse that he was Christe he should be cast out of the Synagogue 23 Therfore said his parents he hath age aske him 18 Beleeued not VVe must in this place note two thinges that they doe not beleeue that the myracle was done and that being of their owne accorde blinded with a wicked hatred which they did beare against Christ they see not that which is manifest The Euangelist reporteth that they beleeued not If the reason be demaunded it is not to be douted but that their blindnesse was voluntarie For what doth keepe them from seeing a most manifest worke of god which was before their eyes yea that being more then conuict they doe yet notwithstanding not beleeue that which they knowe is true saue only because the inward wickednesse of their heart doth keepe their eyes fast shut Paule teacheth that the same is also fulfilled in the doctrine of the Gospell for he saith that it is not couered or obscure saue only to the reprobate whose minds the God of this world hath blinded 2. Cor. 5. 3. 4. Beeing admonished with suche examples let vs learne not to lay stumbling blockes in our owne way which may keepe vs from beleeuing The Euangelist calleth the gouernours the Iewes by Synecdoâ—he 19 It this your sonne Because the matter would not frame the former way they assay a newe way but the Lord doth not onely myraculously euen here also disturbe their endeuours but turne them vnto a contrary ende Furthermore they do not demaund one particuler question only but they did pack more things together that they may cut of all occasion of answering But the parentes of the blind man doe only take the one halfe of the manifold and captious interrogation whereunto they answere they testifie that he was their sonne and that he was blinde from his mothers wombe Hereupon it followeth that hee doeth not see naturally but that his eyes were opened myraculously But they passe ouer this latter thing because it was odious by which their silence they bewray their vnthankefulnesse For truely seeing they had so great a benefite of God powred vpon them they should haue beene feruently bent to praise and magnifie his name But being afraid they do as much as in them lyeth bury the grace of God saue only that they make theyr sonne a witnesse in their steede that hee may both with lesse enuie and greater credite declare the whole matter as it was done And although they doe wisely inuent this middle meanes whilest they them selues eschew danger y t they may testifie concerning Christ ouerthwartly by the mouth of their sonne yet is this no let but that by the mouth of the Euangelist the spirite may condemne their softnesse because they doe not in the meane season their owne dutie Therefore how much more vnexcusable are those who doe ouerwhelme Christe with his doctrine his myracles his power and grace and that by their vnfaithfull denyall 22 They conspired This place teacheth that the custome of excommunication was auncient and vsed in all ages neither was excommunication then newly inuented but that that punishment which was vsed in times past against Apostataes and the despicers of the lawe was turned vnto the Disciples of Christ. Therfore we vnderstand that the ryte of excommunication did arise from the most auncient discipline of the Churche and secondly that it began not of late and that this is not a fault of one age only that wicked men do corrupt the holy institutions of God with their sacriledge God would that there shoulde be some forme of correction from the beginning wherewith rebels might bee kept vnder The high Priestes and Scribes did not only tyrannously abuse this power to vexe the innocent withall but they did also at length wickedly resist God himself his doctrine Seeing that the truth of Christ was mightier theÌ„ that they were able to resist y â— same by order and lawe they did shake the lightnings of excommunications to oppres it The same was done euen amongest the Christians for it canne scarse be expressed what barbarous tyranny the false Bishops did vse in bringing vnder the common people that none might bee so bold as to mutter and we doe now see with what great crueltie they wrest this dart of excommunication against all the worshippers of God But we must thus perswade our selues that whenas excommunicatioÌ„ is turned to a wrong end it may safely be contemned For whenas God did giue vnto his Church the law of excommunication he did not arme tyrante or hangmen with a swoord to cut the throates of soules but he prescribed a rule how to gouerne his people that vpon this coÌ„dition that he himselfe might be the chiefe gouernour and might haue men to bee his ministers and officers Therefore let the false bishops send out their lightnings as it shall please them yet shall they make none afraide with their vaine crackes saue only those who beeing not as yet taught by the voyce of the chiefe sheephearde which is the true sheepefolde doe wander to and fro being doubtfull To conclude if we see any that be not vnder and subiecte to Christe it is most certaine they are depriued of the lawfull power of excommunication VVee must not feare least they exclude vs out of their congregation out of which Christe who is our life and health is banished But rather if we couet to be ioyned vnto Christe we must willingly depart out of the Pope his synagogues so farre off is it that the feare of casting out must hinder vs. And although the ryte of excommunicating was so wickedly corrupt in the old church yet would not Christ haue the same extinguished by his comming but hee restored it to the puritie thereof that it might againe bee of force amongest vs So although there raigne at this day a most filthie profanation of this holy discipline in Papistry we must rather reclaime the same vnto his auncient integritie with great diligence then abolish it Things are neuer so well framed in the world but that the most holy lawes of God doe degenerate into corruptions through mans fault and follie Satan shoulde haue too great libertie if hee coulde bring to nought whatsoeuer hee doth corrupt VVee should haue at this day no baptisme no Supper and finally no religion whereof hee hath left no parte free from his pollutions 24 Therfore they called the man againe that was blinde and saide vnto him Giue the glory to God we know that this man is a sinner 25 Therfore he answered and saide I knowe not whether hee bee a sinner or no one thing I know that whereas I was blinde I now see
displease the more part of meÌ„ For we may redily obiect that many whiche are of the world namely whoÌ„ the filthy coÌ„fusioÌ„ of all thinges deliteth do fauour their doctrine again many of the world do hate it because they are desirous to haue the politike order remaine 20 Remâ—mber the word It may also be read in the Indicatiue mode You remeÌ„ber but without any great alteratioÌ„ of the sense yet in my iudgement the Imparatiue mode doth the better agree And it is a coÌ„firmatioÌ„ of the sentence next going before where Christ said that the world hated him who did excel his disciples For it is not meet that the seruant should bee in better estate theÌ„ his master Furthermore after that he hath spoken of the persons he maketh meÌ„tioÌ„ also of the doctrine for there is nothing that troubeth the godly more then wheÌ„ they see the doctrine whiche is gods proudly coÌ„teÌ„ned of men For it is an horrible monster the beholding wherof may make the strongest breast heart quaile But whilest that on the other part we remember that the sonne of God himselfe did no lesse trie stubbornnes there is no cause why we should maruel that y e doctrine of god is so little reuereÌ„ced amoÌ„gst meÌ„ In that he calleth it their his doctrine it is referred vnto the ministerie There is one onely master of the Church but he would haue his doctrine which he taught first to be preached afterward by his Apostles 21 But all these things Because the fury of the worlde is monstrous whilest that it rageth so against the doctrine of saluation Christe sheweth a reason thereof because it is carried headlong into destruction through blinde ignoraunce For no man would warre against God openly therefore it is blindnesse and ignoraunce of God which causeth the worlde so carelesly to fight against Christ. Therefore we must alwayes haue respect to the cause neither can we haue any true consolation any where els saue only in the testimonie of a good conscience Hereby must our mindes be lifted vp likewise vnto thankfulnesse that whilest that the world doth perish in the blindnesse thereof God hath vouchsafed to make vs partakers of his light Neuerthelesse we must hold that the hatred of Christ doth proceede from the dulnesse of the minde whenas God is not knowen For as I say oftentimes vnbeliefe is blinde not that the wicked doe vnderstand and perceiue nothing but that all their knowledge is confused and doth vanish away straightway which thing I haue handeled more at large els where 22 If I had not come and spoken vnto them they should haue no sinne but now they haue no excuse for their sinne 23 Hee that hateth me hateth my father also 24 If I had not done the workes amongest them which no other man hath done they should haue no sinne but now they haue both seene and also heard both mee and my father 25 But that the worde which is written in their law may be fulfilled they hated me for nothing 26 And when the comforteâ— shall come when I will sende vnto you from my father the spirite of truethe whiche proceedeth from the father hee shall testifie of mee 27 And you doe also testifie because you are with mee from the beginning 22 If I had not come In that he said that the Iewes hated the gospel because they knew not God least any man should thinke that this serueth to mittigate their offence hee addeth that they were maliciously blinde as if a man shoulde shut his eyes least hee bee compelled to behold the light For otherwise it might haue beene obiected againste Christe if they know not thy father how is it that thou doest not redresse their errour VVhy hast thou not at least tryed whether they were altogeather vnapt to bee taught or no Hee answereth that he hath executed the office of a good and faithfull teacher but all in vaine because malice woulde not suffer them to returne vnto foundenesse of minde Furthermore his meaning was to make all men afraide vnder theyr person who doe either refuse the truth of God when it is offered vnto them or resist the same willingly when they knowe it And although there remaineth terrible vengeance of God for them yet Christe hath respect rather vnto his Disciples that hee may encourage them with certaine hope of victorie least at any time they yeelde vnto the wickednes of the wicked For whenas we heare that such is their end wee may triumph now as it were in the middest of the battell They shoulde haue no sinne Christ seemeth to graunt by these wordes that only vnbeliefe is sinne and there be some which thinke so Augustine thinketh somewhat more soberly yet the commeth vnto the same sense For because faith remitteth and blotteth out all sinnes hee saith that it is only the summe of vnbeliefe that condemneth This is truly said forasmuch as vnbeliefe doth not only keepe men from beeing deliuered from the giltinesse of death but it is the fountaine and cause of all euill But all that disputation doth nothing appertaine vnto this present place For this word sinne is not taken generally but according to the circumstance of the cause which is handeled as if Christ should say that their ignoraunce is by no meanes excusable because they had malitiously refused God in his person Likeas if we call him giltlesse iust and pure whom we will acquit of one fault only wherof he was giltie Therfore that absolution of Christe is restrained vnto one kinde of sin because he taketh from the Iewes their cloake of ignorance in the contempt and hatâ—ed of the Gospell Yet heere ariseth a newe question as yet whether vnbeliefe were not sufficient to condemne men before the comming of Christ or noe And there be frantike fellowes who gather falsly out of this place that whosoeuer died before Christs comming without faith they were in a doubtfull and suspensed state vntill Christ did shew himselfe vnto them As if there were not many places of scripture extant whiche testifie that the onely conscience was sufficient to make them guiltie Death saith Paule Rom. 5. 14. reigned vntill Moses in the worlde And in another place in the same Epistle 2. 12. he teacheth that they shall perish without lawe which haue sinned without lawe Then what is Christ his meaning Truly there is a graunting in these wordes whereby hee giueth vs to vnderstande that there remaineth nothing for the Iewes which they can pretend to mittigate their fault after that they haue reiected life willingly and wittingly when it was offered vnto them So that the excuse whiche hee graunteth them doth not quite acquit them but doeth only extenuate the greeuousnesse of the wickednesse according to that the seruaunt which knoweth the will of his master and despiceth it shal be sorer beat Luke 12. 47. For Christ meant not to promise pardon vnto others but to holde his enemies conuicted who had reiected the grace of God stubbornly to the
Seeing that those fell to the ground which came to binde Christe there was a visible token and signe shewed of that feare which all the wicked doe feele inwardly whether they wil or no when Christ speaketh by his ministers But seeing that this thing was accidentall to the voyce of Christ whose propertie is to lift vppe miserable men which laide in death it shall doubtlesse shew foorth that force towarde vs that it may lift vs vp euen vnto Heauen 7. Therefore he asketh them againe whome seeke yee they saide Iesus of Nazato beereth 8. Iesus answered and said I sayd vnto you that I am he If therefore ye seeke me let these depart 9. That the word might be fulfilled which he had spoken of those which thou hast giuen one haue I not lost any 7. Therefore he asked them againe Heereby appeareth what force that blindnes hath wherewith God striketh the mindes of the wicked and how horrible their amasednes is after that Sathan hath bewitched them by the iust iudgement of God If Oxen and Asses doe fall they are touched with some feeling these menne hauing tried the diuine power of Christ manifestly doe goe forward no lesse carelesly then if they hadde not seene so much as the shadowe of a man in him yea Iudas himselfe is not yet moued Therefore let vs learne to feare Gods iudgement wherby the reprobate being deliuered into the handes of Sathan are made more astonied then bruite beastes And doubtlesse it was Sathan which carried them headlong with such furious force vnto such carelesse boldnes For there is no phrensines that canne throwe downe a man headlong so violently as such blindnes For the wicked run headlong against God after that they are cast into a reprobate sense as if they had to deale onely with a flye They feele his power indeede but not that they may be bended For they wil be sooner broken an hundred times then they wil yeelde Finallye their wickednes is vnto them a vaile which hindereth them from beholding and looking vnto the light of God obstinacy doth make them harder then stones least they shuld at any time suffer themselues to bee tamed 8. I told you that I am Here we see that the sonne of God dooth not only die willingly that he may blot out our transgressions by his obedience but also that he fulfilleth the office of a good shepheard toward his stocke in defending the same Hee seeth the inuasion of the wolues hee waiteth not ne staieth vntil they come to the sheepe whose keeper hee was made but he setteth himself against them in time VVherfore let vs not doubt but that so often as either wicked men or the deuils doe inuade them we shal haue the same aide present with vs. In the meane season Christe prescribed a rule to all Pastours by his owne example which they must follow if they wil fulfill their office aright 9. I haue not lost any This sentence seemeth to be brought out of season which appertaineth rather vnto the soules then vnto the bodies for Christ did not preserue and keepe his Apostles safe and sound euen vntill the last end but this he did that their eternal saluation might alwaies be in safetie amongst continual daungers and in the middest of death I aunswere that the Euangeliste speaketh not simplye of their corporall death but that this is rather his meaning that Christ in sparing them for a time did prouide for their eternal saluation Let vs consider how weak they were as yet what do we think they would haue doone if they had beene examined and tried to the quick Therefore forasmuch as Christe would not haue them tempted and tried aboue the strength whiche hee had giuen them he deliuered them from eternal destruction And hence may we gather a general doctrine although he tried our faith with many temptations yet shal we neuer come into extreame daunger but hee wil giue vs strength also to ouercome And truely we see how hee beareth with our infirmitie oftentimes when as he beareth backe and driueth away so many endeuours and practises of the wicked by encountering with thē himself because he seeth that we are feeble and not ripe enough as yet Finally he neuer bringeth forth his vnto the battel vntyll they be well furnished and appoynted that euen in perishing they may not perish beecause there is gaine prepared for them aswell in death as lyfe 10. Then Simon Peter hauing a sword drew it and smote the hie priests seruaunt and cut off his right eare And his name was Malchus 11. Therfore Iesus saith vnto Peter put vp thy sword into the sheath wilt thou not that I drinke the cup which my father hath giuen me 12. Then the band and the Captaine and the ministers of the Iewes tooke Iesus and bound him 13. And led him away vnto Annas first for he was father in law to Cayphas whiche was high priest that yeers 14. And it was Caipha◠which had giuen counsell to the Iewes that it was expedient◠that one man should die for the people 10. Therefore Simon Peter The Euangelist describeth Peter his foolish zeale now who went about to defend his maister otherwise then it was lawful for him to doe Hee taketh vpon him and ventureth into great daunger for Christes sake couragiously and valiauntly but because hee respecteth not what his calling requireth and what God suffereth his fact deserueth so small praise that Christe reprehendeth him sharplye And let vs know that all that is condemned in the persō of Peter which men dare assay of their owne head VVhich doctrine is especially to bee noted For there is nothing more common then vnder colour of zeale to defend whatsoeuer we doe As if it skilled not whether God doe allow that or no which men think is right whose whole wisdom is meere vanitie If we did see no corruption in Peters zeal yet we ought to be cōtēted with this one thing only that Christ pronoūceth that it doth not please him But wee se◠that there wanted no good will in him to haue Christ called backe from death and that he should haue suffered eternal shame and reproach For in that he layeth violent handes vpon the captaine and soldiours he rageth in that respect like a robber or murtherer because he resisteth the power ordayned of God Seeing that Christ was ouermuch hated of the world this one facte might haue beene a colour for al slanders false reports wherewith the enemies burthened him falsely Secondly this is too preposterous that he will proue and declare his faith by the sword and cannot do it with his tongue VVhen as he is called to confesse he denieth but now without his maisters commaundement he rageth and maketh much a do VVherefore seeing that wee are admonished with so notable an example let vs learne to moderate our zeale And because the wantonnes of our flesh itcheth alwayes and is bold to do more then God commaundeth let vs knowe that our zeale shal
women This was no small affection of loue that they followed Christe euen vnto the crosse but vnlesse they had beene furnished with faith they coulde neuer haue beene present at suche a spectacle As touching Iohn himselfe we gather that his faith was so choked for a shorte time that yet notwithstanding it was not altogither choked Now lette vs be ashamed if the horrour of the crosse doe keepe vs backe from following Christ seeing that the glory of the resurrection is beefore our eies whereas the women saw nothing but ignomony and a curse He calleth her Mary either y e wife or daughter of Cleopas I like this latter better He saieth that she was sister to the mother of Iesus according to the Hebrew phrase which conteineth all kinsfolkes vnder the worde Brethrē VVe see that Mary Magdalen was not in vaine deliuered from the seauen deuils which shewed her self such a faithful disciple of Christ euen vntil the end 26. VVoman behold thy sonne As if he should say I cannot hereafter be conuersant vppon earth that I maye doe to thee the duetie of a Sonne Therefore I put this man in my place that he may take vpon him mine office Hee meaneth the selfe same thing when he saieth vnto Iohn Beheld thy mother For hee commaundeth him to take her for his mother and that he should be as carefull for her as for his owne mother In that he saith woman and not mother some thinke that he did it for this cause leaste he should wound her minde more deepely with sorrow which I do not reiect But an other cōiecture is no lesse probable that Christ meant to shew that so soone as he had finished the course of his humane life hee put off that condition vnder which hee had liued and that hee entreth into the heauenly kingdome where hee may commaund men and Aungels For wee knowe that Christe was alwayes woont to call backe the faithfull from beholding the flesh and he ought especially to haue doone this in his death 27. The disciple tooke her It is a signe of the obedience of the disciple toward his maister in that Iohn obeieth Christes commaundement It doth also appeare heereby that the Apostles had their families because Iohn could not lodge Christes mother neither haue her in house with him vnlesse he had had an house and some trade and manner of liuing VVherefore they dote which thinke that the Apostles came naked and emptie vnto Christ hauing left their substance And they dote too too foolishly who thinke that perfection consisteth in begging 28 After this when Iesus knew that al things were fulfilled that the scripture might be fulfilled he saieth I am a thirst 29. Furthermore there stoode there a vessel full of vineger And they compassed a spong being ful of vineger with Isope and they put it to his mouth 30. Therfore when Iesus had taken th◠vineger he said it is finished And bowing his head he gaue vp the Ghost 28. VVhen Iesus knewe Iohn omitteth many thinges purposely which the other three sette down he describeth now the last acte wherin there was a great weight VVhen as hee saieth that there stoode a vessel there he speaketh as of an vsuall thing and I thinke that it was a kind of potion made to hasten death when as miserable men hadde beene tormēted longe enough Christe dooth not call for drinke vntill all thinges were fulfilled whereby he declared his infinite loue toward vs and his vnestimable desire of our saluation It cannot bee sufficiently in woordes expressed what bitter paines he suffered yet did he not desire to delyuer himselfe vntill Gods iudgement was satisfied and the purginge of our sinnes was perfect But how saith he that all thinges were fulfilled seeing that the principall poynt was as yet wanting to wit death it selfe And againe doeth not his resurrection make to the fulfilling of our saluatiō I answer that Iohn doth comprehended those thinges which should follow immediately Christ was not as yet dead he was not yet risen againe but he sawe nothing which coulde hinder him from dying and rising againe And so hee instructeth vs by his example vnto perfect obedience that it may not be greeuous or troublesome to vs to liue at his pleasure although wee muste languishe in the middest of great sorrowes and paines That the scripture might be fulfilled VVe may easily gather out of the other Euangelistes that the place is cited out of Psal. 69. 22 They gaue me gall to eate and in my thirst they gaue me vineger to drinke This speech is metaphorical wherby Dauid signifieth that they did not only deny to helpe him at his neede but also that his miseries were cruelly doubled But there is no absurditie in this if that were more plainely reuealed in Christ which was sleightly shadowed in Dauid For we do hereby plainely see what difference there is betweene the truth and the figures whenas those thinges appeare plainely and as it were perfectly in Christ which Dauid suffered only figuratiuely Therefore to the end Christ might declare that it was he whose person Dauid did represent he would drinke vineger and that for the confirmation of our faith They which forge an allegoricall sense in this word thirst desire rather to shew some subtiltie then truly to edifie And the Euangelist doth plainely refute those who saith that Christ called for vineger seeing that he made hast to die VVhen as he saith that the spounge was compassed about with Isop vnderstand that it was fastened vpon a bat that it might be put to Christes mouth 30 It is finished Hee repeateth the same woorde whiche hee vsed of late But this saying of Christ is especially to be remembred because he teacheth that the whole accomplishing of our saluation and all the partes thereof are contained in his death VVe haue alreadie saide that the resurrection is not separated from his death it is only Christe his intent to retaine our faith in himselfe alone least it wander and turne hyther and thyther Therefore this is the sense that whatsoeuer maketh vnto the saluation of men it consisteth in Christ and is no where els to be sought or that which is all one that the perfection of saluation is included in him And there is comprehended vnder this a secrete opposition because Christe setteth his death against all the olde sacrifices and figures as if he should say whatsoeuer was vsed vnder the law it was nothing worth of it selfe to pacifie Gods wrath to purchase righteousnesse to purge sinnes Now at length there is true saluation giuen to the worlde vnto this doctrine is annexed the abrogation of all the rites of the lawe For it were an vnmeete thing to follow the shadowes sithence that wee haue the body of Christe And if sobeit we stay our selues vpon this voyce of Christ we must be contented with his death alone vnto saluation neyther is it lawful for vs to set any helpes frō any other But y e whole religion of
name as we had before in the tenth Chapter and nienth verse that a good sheepehearde calleth vnto himselfe all the sheepe of his flocke by name Therefore this voyce of the Pastour entreth into the minde of Marie it openeth her eyes it stirreth vp all her senses and so moueth them that shee submitteth her selfe by and by vnto Christe so that we haue an image of our calling depainted in Mary For this is the true entrance into the knowledge of Christ if he knowes vs first and secondly if he inuite vs vnto himselfe familiarly not with that common voyce whiche soundeth confusedly in all mens eares but by that voyce wherewith he calleth the sheepe peculiarly which are giuen him of his father Therefore Paule saith Galathians 4. 9. After that yee knewe God yee were knowen of him Furthermore the efficacie of this worde appeareth thereby in that Marie giueth due honor vnto Christ without delay For y e word Rabboni is not only honourable but it containeth also a profession of obedience Therefore Marie testifieth that she is Christes Disciple and she submitteth and addicteth her selfe vnto him as vnto a master This is a marueilous a secret conuersion of mans minde whenas God maketh the same quicke of sight sodainely which was before dull and altogeather blinde Furthermore the example of Mary ought to serue for an exhortation that how many soeuer Christe doth inuite vnto himselfe they may answere him by and by This worde Rabboni is a Chaldean worde although they pronounce it Rabboni but it is a common thing for words to bee changed when as they are turned into another and a straunge tongue And it is asmuch as my Lorde or Master But their manner of speaking was such in Christes time that the tooke Rabbi and Rabboni for master 17 Touch me not This seemeth to disagree with Matthew his narration For he writeth plainely that the woman embraced Christs feet Now seeing that he would haue the Disciples to grope and feale him what was the cause that he forbad Mary to touch him VVe may easily answere if sobeit we know holde that the woman were not driuen back froÌ„ touching Christe before that they were too busie in touching him For in asmuch as it was necessary to take away all doubting hee did forbid them to touch him but when he saw them embrace his feete too busily he did moderate and correct that rash zeale For they did sticke in his corporal presence neither did they know any other way meanes to enioy him then if he should liue togeather with them vppon earth Therefore we must persuade our selues that they were not forbidden to touch him vntill such time as Christ had seeme y t he was retained and kept in the worlde with their foolish and vnseasonable desire VVe must also note the reason which he addeth because I am not yet ascended vnto the father For he commandeth the women in these words to suspend their desire vntill such time as he was receiued into heauenly glory Finally he sheweth the end of his resurrection not suche an ende as they feigned immagined with themselues that being restored to life againe he might triumph in the world but rather that hee might take possession of the kingdome promised him by ascending into heauen that he might gouerne the Church out of the fathers hande by the power of his spirite Therefore this is the meaning of the wordes that the estate of his resurrection should not be full and in all pointes perfect vntill he shoulde sit in heauen at his fathers right hande and that therfore the womeÌ„ did not wel in that being coÌ„tent with the one half of the resurrection they desired to haue him to be present in the world The profite of this doctrine is double the first that those must lift vp their mindes who will not erre in seeking Christ the second that they must shake off the earthly desires of the flesh whosoeuer wil go toward him as Paul teacheth Col. 3. 1. 2. Goe vnto my brethren Some doe restraine this woorde brethren vnto the kinsfolks of Christ but not well in my iudgement For why should he rather haue sent them vnto them then vnto the Disciples They answer because Iohn testifieth in another place that they beleeued not But I doe not thinke that Christ vouchsafed to bestow so great honour vpoÌ„ those of whom mention is made there And now they muste needes graunt that Mary did that obediently which she was commanded to do by Christ. But it followeth immediately that shee came to the Disciples whereby wee gather that Christe spake of them Moreouer Christe knewe that the Disciples were gathered togeather in one place whom these men doe separate in their â—pinion And it were an absurd thing that the Disciples shoulde bee neglected whylest that certaine odde fellowes were regarded who being gathered into one place dyd stande betweene hope and feare Furthermore Christ seemeth to haue borrowed this speeche out of the two and twentieth Psalme 23. where it is written I will declare thy name vnto my brethren For it is questionlesse that the fulfilling of that Prophesie is rehearsed in this place Therefore I thinke that Marie was sent vnto all the Disciples and I thinke that that was done to vpbraide them because they had been so slowe to beleeue And truly they were not only worthie to haue women to bee their teachers but euen Oxen and Asses who had profited so little and almost nothing vnder the sonne of God who vsed such diligence in teaching and instructing them continually Yet this is a milde and gentle chasticement whylest that Christ sendeth his Disciples thus vnto the womens schoole that he may reclaime them vnto himselfe by them His inestimable goodnesse appeareth also in this that hee appointeth the women to bee witnesses vnto the Apostles of his resurrection For the embassage whiche is giuen them in charge is the onely groundeworke of our saluation and it conteineth the principall point of heauenly wisedome Although we must also note that this was an extraordinarie and as it were an accidentall thing They are commaunded to tell the Apostles that which they preached vnto all the whole world afterward according to the function which was enioyned them but the womeÌ„ do not this as Apostles Therfore they do falsely gather a law out of this place who permit women to baptize Let this bee sufficient for vs that Christ did shewe and vnfolde in them the infinite treasures of his grace whilest that hee did once make them teach the Apostles yet so that he woulde not haue that taken for an example whiche was done by a singuler priuiledge wee may see that chiefly in Mary Magdalene whiche was captiue to seuen Diuels before for this was as much as if Christ should lift her vp aboue the heauens being brought out of hell If any man obiect that there was no cause why Christ shoulde preferre the women before his Apostles which were no lesse
common coÌ„fession of al the godly which we see Christ alloweth Doutles he wold not haue suffred the honor to be giueÌ„ rashly and falsly vnto himself being taken froÌ„ his father yet he doth flatly allow that which Th. said wherfore this one place is sufficieÌ„t to refute the madnes of Arrius sufficiently For it is altogither vnlawfull to imagine two Gods Moreouer the vnitie of person in Christ is expressed in this place wheÌ„ as the same Christ is called god and lord He calleth him his twise with great force that he may declare that he speaketh according to a liuely earnest feeling of faith 29. Thomas because Christ repreheÌ„deth nothing in Tho. saue only that he was so slow to beleue so that he had need to be drawn vnto the faith violeÌ„tly by the experiences of his senses which is quite contrary to the nature of faith If any man obiect that there is nothing more vnconuenieÌ„t then that faith shuld be called a perswasion conceiued by touching seeing we may easily answer out of y t which I haue already said For Th. was not simply brought by touching or seeing to beleue that christ was his god but being awaked he remeÌ„bred the doctrine which he had almost forgotteÌ„ before For doutles faith cannot flow froÌ„ the bare experiments of things but she must haue her beginning froÌ„ the word of god Therfore christ chideth Tho. for this cause because he did not giue such honour vnto his worde as he ought that he tied faith which coÌ„meth by hearing and ought earnestly to be set vpon the worde vnto the other senses Blessed are those that haue not seene and haue beleeued Christ commendeth faith in this place for this cause because resting vpon the woord alone it doeth not depend vpon the sense reason of the flesh Therfore he doth briefly define the force nature of saith to wit that it staieth not in the present sight but pierceth vnto the heaueÌ„s that it may beleeue those things which are hiddeÌ„ from the sense perceiuing of maÌ„ And truly we must giue god this honor that his truth be vnto vs of sufficient credit of it self Faith hath in deed her sight yet such as doth not abide below in y e world in earthly obiects in which respecte it is called the euidence of inuisible things or of things which appeare not Heb. 11. 1. And Paule 2. Cor. 15. 7. setting it against sight doeth signify that it sticketh not in considering the estate of things present neither doth it looke hither and thither vnto those things which appear in the world but it dependeth vpon the mouth of god and that trusting to the word of God it ouercoÌ„meth the whole world that she may fasten her anker in heauen The summe is that there is no true faith but that which beinge grounded in the woord of God doeth rise vnto the inuisible kingdom of God that it may surpasse all humane apprehension If any man obiect that this saying of Christ disagreeth with that other Math. 13. 16. where he pronounceth that the eyes are blessed whiche see him present I answeare that Christ doeth not speake in that place of the corporall beholding and sight only as in that place but of the reuelation which is coÌ„mon to all the godly sitheÌ„s that he appeared vnto the world to be the redemer therof He coÌ„pareth the apostles with the holy kings and prophets who were holden vnder the dark shadowes of the law of Moses But now he sayth that the condition of the faithful is better because there shineth vnto them a more perfect light yea because the substance truth of the figures is giuen theÌ„ Many wicked men saw christ then with the eies of the flesh who were neuer a whit the happier therefore but we who neuer saw Christ with our eyes do enioy that blessednesse which Christ commendeth VVhereupon it followeth that the eyes are called blessed who consider spiritually that heauenly and diuine thing which is in him For we do at this day behold Christ in the Gospel as if he were present before vs. In which sense Paul sayth vnto the Galathians 3. 1. that he is crucified before our eies VVherfore if we couette to see that in Christe which may make vs happye and blessed let vs learne to beleeue when we see not That which is wrytten 1. Pet. 1. 8. agreeth with these woordes of Christe where the faithfull are commended which loue Christe whome they haue not seene and reioyce with an vnspeakeable ioy although they beholde him not And whereas the Papists doe wrest these woordes to approoue their transubstantiation it is more then friuolous They bidde vs beleeue that Christe is in the shape and likenesse of breade that we may be blessed But we know that Christe did intende nothinge lesse then to make faith subiecte to the inuentions of menne which if it goe but a little beyond the boundes of the woorde it is no more faith Iâ— wee must beleeue all things which wee see not then shall our faith be tied to all monsters which it pleaseth menne to inuent to all fables which they lust to blunder out Therfore to the end this saying of christ may take place that must first be proued out of the woord of God which is called in question They alleage the woord in deede for their transubstantion yet if it be wel expounded it maketh nothing for their doting and folly 30. Many other myracles wroght Iesus before his disciples which are not writteÌ„ in this boke 31. But these thinges are wrytten that yee may beleeue that Iesus is Christe the Sonne of God and that beleeuing yee may haue life in his name 30. Many other Vnlesse this preuention had been added the readers might haue thought that Iohn had omitted none of the myracles which Iesus did that he hath the perfect ful hystory of al things here Therfore Iohn doth testify first that he did only wryte certain things of many not because the other were vnworthy to be recited but because these were sufficient to edify faith And yet it doth not follow thereupon that they were wrought in vaine because they were profitable for that age Secondly although we doe not knowe at this day what they were yet we must not set light by them because we vnderstand that the Gospell was sealed with great aboundance of myracles 31. And these thingâ— By these wordes he signifieth vnto vs that he wrote so much as ought to satisfie vs because it is abundantly sufficient to confirm our faith For he meant to preuent the vaine curiosity of men which cannot be satisfied beareth too much with it self Furthermore Iohn knew wel what the other Euangelists had wrytten And seeing that he inteÌ„ded nothing lesse then to abolish their wrytings without doubt he doth not separate their narration from his Yet it seemeth to be an absurd thing that faith is fouÌ„ded and grounded in myracles which ought wholely to â—eane vnto the
come according to the measure of our vnderstanding But the summe is that the soules of the faithfull when they doe goe out of the body doe lead a ioyful and a blessed life out of the world and that there are horrible torments prepared for the reprobate which can no more be conceaued in our minds then can the great glory of the heauens For as we only in very small measure to wit as we are lightened by the spirit of God do taste by hope the glory promised to vs which far exceedeth al our sēses so let it suffice that the incōprehensible vengeance of God which remaineth for the wicked be known darkly of vs euen so as it is meet to strik a terrour into vs. So the words of Christ do giue a taste a smal knowledge of these thinges and yet such as may suffice to bridle curiositie to wit that the wicked are cruely tormented with the feeling of their own misery that they should desire some refreshing yet al hope being taken away they feele double torment yea and they are the more tormented while they are enforced to remember their own sinnes and to compare the present blessednes of the faithful with their owne miserable damnable estate This was the purpose and ende of the description of this talke as if this shuld haue passed betweene thē which haue no felowship betweene themselues In that also that the rich man calleth Abraham father there is expressed an other torment of his that now too late he feeleth himself reiected out of the number of the children of Abraham 25. Sonne remember The name of sonne seemeth to be set downe in derision that it might be a sharpe reproofe for to pinch the rich manne who gloried falsly in his life that he was one of the childrē of Abrahā For his mind is wounded as with the blow of a burning hot yron while his hypocrisie and deceitfull trust is obiected to him and set before his eyes And that he is said to be tormented in hell because he receiued his pleasure in this world may not so be taken as if eternall destruction remayned for al them which liue wel and prosperously in the world nay as Augustine noted verye wisely the poore Lazarus is therefore caryed into the bosome of rich Abraham that we myght know that riches shut the gate of the kingdome of heauen against no manne but that it is generally open to all which doe eyther vse theyr riches soberly or doe beare theyr wantes patiently The onely meaning is because hee beeing droonke with the enticementes of this lyfe drowned himselfe in earthly delightes and despised God and his kingdome he now suffereth the punishmentes of his carelesse dealyng Therefore the pronoune thy is verye forcible as if Abraham should haue sayde when thou wert created to immortall lyfe and the law of God should haue lyfte thee vp to meditate the heauenly lyfe thou being forgetfull of so excellent a lotte hadst rather be lyke a swine or a dog therefore thou receiuest iust reward for thy brutish pleasures Againe when it is sayd of Lazarus that he receyued comfort because he bore many miseries in the world he shoulde do very fondly that should draw this to all menne in misery whiche haue receyued so litle profit by afflictions that they shall rather ende in extreame punishment but the bearing of the crosse is praysed in Lazarus which alwayes commeth of faith and of a sincere feare of God For hee which obstinately refuseth euilles and continueth as one vntamed in his wildnesse deserueth not any prayse of patience so that God shoulde recompence any comfort to him for his affliction The summe therefore tendeth to this purpose they which patientlye beare the burden of affliction layde vppon them and doe not stubbornely striue against the yoke and scourges of God but through continuall troubles shall aspyre to the hope of a better lyfe for them there is a quiet ioy layd vp in heauen after the tyme of theyr warfare is expired but on the other side for prophane despisers of God which gorge themselues in the pleasures of the flesh doe choake vppe all study of godlynesse with a certeine surfetinge of the minde tormentes are prepared presentlye after death for them whiche may shake away their vaine delights Further it is to be remembred that this comfort which the children of God enioy standeth in that that beholding the crowne of glory prepared for them they rest in a ioyful waiting for the same As again the feeling of the iudgement to come which they see ready for them tormenteth the wicked 26. Besides all this In these wordes is noted a perpetuitie in the state of the lyfe to come as if it should haue bene sayd the bondes which distinguishe the reprobate from the elect can neuer be broken And so we are warned to returne speedily into the way while it is time least we runne headlong into that deepe gulfe whence we cannot ryse But this is spoken vnproperly that the passage is shut if any man would descend from heauen to hell for it is certeine that such desire neuer commeth in any of the godly 27. I pray thee therefore father That he might the better apply the hystory to our vse he proposeth the desire of the rich man y t Lazarus might go warne his brethren yet alyue The Papists do reason here very fondly while they would proue hence that the dead haue care of the liuing then the which cauill nothing is more absurd For by the same colour I will gather that the soules of the faythfull not content with their estate haue a desire to go to hell if the great space hyndered them not If no man receiueth this madde fancy there is no cause why the Papistes shuld please thēselues verye much in that other deuise Neither is it yet my purpose contentiously to dispute this matter eyther this way or that waye but I thought to note by the way with what vaine argumentes they are lead to imagine the dead to be intercessors to God for vs. Now I returne to the simple and plaine meaning of this place Christ vnder the persōs of the rich man and Abraham admonisheth vs that where there is a certeine rule delyuered vs to lyue by not to waite and looke when the dead should aryse to teach and to warne vs. For Moses and the Prophetes when they yet lyued were so perfect teachers to the men of their age that out of their writinges the same fruit may come to the posterities VVhen it was Gods will to teach vs by this meanes to lyue well there is no cause why the dead should be sent to be witnesses of the rewardes or of the punishments of the lyfe to come Neyther shall their negligence be excused which flatter themselues vnder this pretence because they know not what is done out of this world VVee know that this wicked speach or rather hoggish grunting dooth passe amongst prophane men that they are