profitable that it shoulde be so deferred The Aungel appeared in a dreame this is one of the ordinarie maners of reuelations wherof mention is made Num. 12. 7. where God speaketh thus To the Prophets which are among you I will shewe my selfe either by a vision or by a dreame but I will not do so with my seruaunt Moses to whom I will shewe my selfe face to face but it is to be obserued that these sortes of dreames doe much differ from them which come of natural causes for they haue a marke of assurance engraued in them and they are sealed from aboue that we shoulde not doubt of the truthe of them The dreames which men commonly haue are woont to rise either of the constitution of nature or throughe euill disposition of the bodies or of such like causes But sometimes the spirit geueth witnesse to those dreames which are of God to assure vs certainly that it is god which speaketh Sonne of Dauid be not afraid This exhortatioÌ„ of the angel declareth that Ioseph was careful in his mind least he should be defiled with any infection by bearing with his wifes adulterie He therfore taketh away that opinion of the offence which he had conceiued in his minde to that ende that with a quiet conscience he might remaine and dwell with his wife hee applieth the epithite of the Sonne of Dauid to the preseÌ„t cause that he might stir vp his mind to that high mystery because that he was of that familie and that remaining aliue but with a few other from whence saluation was promised to the worlde Ioseph therefore hearing Dauid named out of whose stocke he came out to remeÌ„ber that notable couenant of God of the restitution of the kingdom so should know that he speakes not of any new or straunge thing for it is as much as if the Aungel by setting foorth the prophesies of the Prophets shoulde prepare Ioseph his minde to accept this present fauoure Thou shalt call his name Iesus Of the word it selfe I haue before spokeÌ„ briefly but sufficiently I will nowe onely adde one thing Their dreame is confuted by the woordes of the Angell which deriue this name from Iehoua the essentiall name of God for the Aungell sheweth why the sonne of God is to be so called that is because he shal saue his people whereof we gather an etymologye meere contrary to that which they imagine But in vaine doe they seeke by this cauill to slippe away Christ is to bee compted the author of saluation most properly and most aptly because that he is God eternall For we must not heere seeke onely what GOD hath performed and bestowed vppon vs but this name was geuen vnto the sonne for an especiall cause because of the commaundement whiche was enioyned him from the father and by reason of the office which he had when he descended to vs. Nowe it were meere madnesse to knitte these two woordes Iesu Iehoua together as if they were but one name seeing that they agree but in two letters and differre in all the rest and which haue no likenesse in them at all I leaue this kinde of forging to the Alchumystes from whom the Cabalistes do not much differre who haue inuented for vs these filthie and vaine toyes But the sonne of God when hee came to vs in the flesh had also his name geuen him of his father that by the same it might be openly shewed to what ende he came what his power was and what properly was to be looked for of hym for the roote of this name Iesu is from the Hebrewe verbe 〈◊〉 â—iphil which signifieth to saue and in the Hebrew is after an other maner pronounced namely Iehosua But the Euangelistes wryting in Greeke folowed the accustomed maner of speache for the Greeke interpreters as well in Moses as in other bookes of the olde Testament haue translated it Iesâ—un whereby their ignorance is again reproued which wrest wrythe rather then deriue this name Iesu from Iehoua for they accompt it for a great absurditie if that any mortall man should haue this name common with the sonne of God and they crie our tragically that Christ will neuer suffer his name thus to bee prophaned As thoughe that it were not well knowne of the contrary that the name of Iesu is as common to those menne as that of Iehosua Nowe seeing that it sufficiently appeareth that the Sonne of God vnder the name of Iesu is commended vnto vs as the authour of saluation we will sifte more neerely the Aungelles woordes Hee shall saue sayeth hee his people from their sinnes first this is to be obserued that they of themselues were lost whome Christ was sent to saue and namely hee is called the Sauiour of the Churche If they whome GOD hathe ioyned so neare vnto hymselfe are drowned in death and destruction vntill Christ restore them life then what shall wee saye of straungers to whome there was neuer anye hope of life appearing VVherefore it is to bee concluded while saluation in Christe is reiected that all mankinde is subiecte to destruction But the cause of destruction is with all to bee noted for the celestiall iudge doeth not pronounce the cursse against vs rashly and wythout a cause Therefore the Aungell witnesseth that wee pearished and were holden oppressed vnder the miserable yoke of damnation for that by our sinnes wee were estraunged from life whereby the corruption and wickednesse of our nature is reuealed vnto vs for if any manne were perfecte and able to liue a righteous life hee might be without Christ the deliuerer but all without the exception of any one haue neede of hys grace Therefore it foloweth that they are all the seruauntes of sinne and are destitute of the true righteousnesse Heere againe wee gather what maner and way it is that Christ vseth in sauing that is that hee deliuereth vs from sinnes Furthermore there are two partes of this deliueraunce first in that he by sacrifice hauing made a full satisfaction geueth vs free pardone and forgeuenesse whereby wee are exempted from the guiltinesse of death and are reconciled to God The next that he sanctifying vs wyth his spirite chalengeth vs from the tyrannie of Sathan that wee shoulde liue to righteousnesse therefore Christ is not acknowledged truely as a Sauiour vntill that by faith wee learne to embrace the free forgeuenesse of our sinnes and that we knowe that we are accompted righteous before God because that we are freed from guiltinesse then that we being without all trust either of our workes or of oure power aske of him the spirite of righteousnesse and truthe The Aungell wythout doubte nameth the Iewes the people of Christe whose heade and king he was ordained But because the Gentiles were shortly after to be grafted into the stocke of Abraham this promisse of saluation is generally stretched to all whiche by faith are vnited to that one bodye of the Churche 22 All this was dâ—ne They verye fondly
whereby hee reconcileth the vnworthy to himselfe In summe the kingdome of heauen is nothing else then newnesse of lyfe wherein God restoreth vs into the hope of eternall immortalytie For we being taken out of the bondage of sinne and death he chalengeth vs vnto himselfe that wee wandring here vpon earth might now by fayth possesse that heauenly life to the Ephesians 1. 4. For although we be like to dead men yet we know that our lyfe is in safetie while that it is hidde in Christe Colloss 3. Frō hence as out of a fountaine is the exhortation to repentaunce gathered And Iohn saieth not repent and then by this meanes the kingdome of heauen shall appeare but in the first place he proposeth the grace of GOD and then hee exhorteth menne that they shoulde repent VVhereby it is euident that the mercy of God whereby he restoreth those that are lost to be the foundation of repentaunce Neither doe Matthew and Luke in any other sense reporte that he preached repentaunce for the remission of sinnes for repentaunce as some vnwisely imagine is not placed first as if it should be the cause of forgiuenesse of sinnes or that it might preuent God that hee might beginne to be mercifull vnto vs but men are cōmaunded to repent that they might receiue the reconcilyation offered them But as the free loue of GOD whereby hee imbraceth miserable men not imputing their sinnes vnto them orderly goeth before so it is to be noted that we haue forgiuenes of sinnes in Christ not that God would nourish them through his loue but that hee might heale vs from them Neyther can any man taste the grace of GOD except he hate sinne and be displeased with offēces but by the definition of repentaunce and fayth it may be fullyer knowne how vnseperably they are ioyned togeather therefore in entreating of this doctrine I am the sparer But for the better vnderstanding of this present place it is meete to obserue that the whole Gospell consisteth of two partes forgiuenesse of sinnes and repentaunce And in that Matthew noteth the first parte by the kingdome of heauen it may thereby be gathered that there was hostile dissention betweene men and God and that they were wholy banished out of the kingdome of heauen vntill that God shoulde againe receiue them into his fauour And though Iohn proposing the grace of God exhorteth menne to repentaunce yet it is to be noted that this also i◠the gift of God aswell as the enheritaunce of the kingdom of heauen For as hee freely forgiueth vs our sinnes and by his mercy delyuereth vs from the guiltinesse of eternall death so also hee repayreth vs after his owne image that we might liue to righteousnesse As he freely adopteth vs to be his sonnes so hee regenerateth vs by his spirite that our life might testifie that we doe not falsly cal him father And Christ doth no lesse quicken vs vnto righteousnesse by crucifying our old man and by extinguishing the faults of our fleshe then he doth wash away our sinnes by his bloud and appease his heauenlye father towardes vs with the sacrifice of his owne death Yet this is the summe of the Gospell that GOD embraceth vs in his Sonne our sinnes being washed awaye that wee denying our selues and our owne nature might liue holylye and godlyly and so shoulde meditate a heauenly lyfe vpon the earth 3. LV. Preaching the baptisme of repentaunce This maner of speaking dooth first generally shewe what is the right vse of the Sacramentes Then for what purpose Baptisme was instituted and what it doth containe A Sacrament therefore is not a dumbe ceremonie which sheweth I wotte not what pompe without doctrine but hath the worde of God annexed to it which giueth lyfe to the outwarde ceremonie I meane not that worde which some Exorcist muttereth with magycall whisperings but that which pronounced with clear open voyce doth auaile to the edifying of fayth For it is not simplye sayde that Iohn baptised to repentaunce as if the grace of GOD hadde beene included in the visible signe but that hee preached what the profit of baptisme was that the signe might be made effectuall by the woorde preached And this is peculyar to baptisme that it is called the seale of repentance for forgiuenesse of sinne Nowe seeing that his Baptispme hadde the same signification power and manner which ours haue If a figure bee esteemed by the trueth thereof it is false that the baptismes of Iohn and Chrste are diuerse MATH 3. The voyce of a cryer in the wildernesse Although that place of Isaias 40. 1. ought not to be restrained onely to Iohn yet hee is one of them of whom that is there spoken for after the Prophet hath spoken of the ouerthrowe of the Citie and the extreame calamitie of the people he promiseth a new restitution of the people The words were the Lord shal say againe comfort ye comfort ye my people For after the temple was ouerthrowne and the Sacrifices abolyshed the people were lead into captiuitie and their estate was almost desperat and because their eares were deaffe at the continuall calling of the Prophets the Lorde did as it were holde his peace for a time Least the godlye mindes shoulde fall downe in that sorrowfull silence the Prophet declareth that there shoulde agayne aryse newe Preachers of grace which shoulde comforte the people in the hope of saluation Suche were Zacharyah Haggai Malachy Esdras and such lyke But beecause that there is promised a restitution which shoulde bee perpetuall and not for a shorte tyme and Isaias especially respecteth the redemption which was hoped for by the comming of Christe Iohn was rightlye accounted the chiefe amongst the ministers of comforte Then it followeth in the texte of the Prophet The voyce of a cryer and that voyce is opposed to the silence for a time whereof I spake euen nowe for the Iewes were for a tyme depriued of that doctrine which they had vngodlyly contemned The name of a deserte is metaphorically put for a desolation or a deformed ruine of the people as was in the time of the banishment For there was so horryble a dissipation that it might bee compared to a deserte so the prophet amplifieth the grace of GOD as if hee shoulde haue sayde although the people was thrown farre from their countrey and was banyshed out of the company of menne yet the voyce of God shall also resounde in the deserte which shall ioyfullye comforte them that are halfe dead In this sense Ierusalem was the deserte when Iohn beganne firste to preach for in euery place all thinges were brought into a waste and horyble confusion But it behooued those grosse and foolishe men the more to be styrred vppe by beeholding this visible deserte that thereby they might the more greedilye haue receiued the promise of saluation offered vnto them in death Now wee see how truely this prophesie agreeth vnto Iohn and how properly it is applyed vnto him Prepare ye the
against God Yet here ariseth a question whether menne wyll breake out into such madnesse as that they will not doubt but wittingly and willingly to strike at God for this seemeth to be a straung monster not to be beleeued I aunswere this boldnesse proceedeth of a frantike blindenesse wherein malice and poysonfull fury getteth the victorie And it is not without cause that Paul saith 1. Tim. 1. 13. Though he was a blasphemer yet he receiued mercy because he did it ignorantly thorow vnbeliefe for by these wordes he distinguiseth his sinne from wilfull blasphemy Also in this place is confuted theyr errour whiche ymagine that euerye wilfull sinne whiche is committed the conscience withstanding it to be vnpardonable But Paule dooth expresly tie that sinne to the firste table of the lawe and the Lorde dooth by the name of blasphemy poynt out one kinde of sinne and hee also sheweth that it directly fighteth with the glory of God But of all these I gather that they sinne and blaspheme againste the holye Ghoste whiche turne the graces and gyftes of GOD reuealed vnto them by the spirite by the whiche they shoulde sette forth his glorye to the hynderaunce and slaunder of the same And with Sathan their captaine they are professed enemies to the glory of God VVherefore it is no meruaile if Christe cutte away all hope of forgiuenesse frō such sacriledge for they are paste hope which turne the onely medicine of their sauing health into deadly poyson This seemeth to some to be too hard and therfore they flye to a childish cauill saying that it is sayde to be vnpardonable because the forgiuenes of the same is rare hard to be obtained But Christ speketh more expresly so that his wordes cannot so childishly be shifted They do also reason too fondly that God should be cruell if he should neuer forgiue the sinne and that his crueltie would make vs all amased but they doe not consider howe haynous the offence is not onely to prophane the holy name of God of set purpose but also to spitte in his face while hee shineth vppon them with his gratious and fauourable countenaunce The exception whiche other take is as fond namely that the meaning should bee that no man should obtayne forgiuenes without repentaunce For it is certeine that blasphemy against the holy Ghost is a signe of reprobation whereof it followeth that all they that fall into the same are giuen ouer into a reprobate sense For as we hold it to be vnpossible that he that is truely regenerate by the spirit should throw himselfe headlong into so horryble sinne so againe is it to be holden that they which fall into the same can neuer rise againe and that God in this sorte reuengeth the contempte of his grace in that he hardeneth the heartes of the reprobate that they can neuer attaine to repentaunce 32. Neither in this life Marke dooth briefly set downe the meaning of these wordes saying that they which speake against the holy Ghost shall be subiect to eternall damnation VVe aske of God forgiuenes of sinnes dayly and he reconcileth vs vnto himselfe at length al sinnes being abolished in death he sheweth himselfe merciful vnto vs and the fruit of this mercy shall shew it selfe in the latter day Therfore the sense is that there is no hope that they which blaspheme against the holy Ghost should obtaine forgiuenes in this life or in the latter iudgement The cauil which the Papistes gather hereof that sinnes may be forgiuen men after theyr death is easily confuted First they are foolish in wresting the worde of the world to come to a middle time when as it is euident to all men that it signifieth the last day but herein also is their wickednes laid open because that the cauill which they pretende is contrary to their owne doctrine Their destinction is knowen that the sinnes are freely forgiuen in respect of the offence but they are required in the satisfaction of the punishmentes Now they graunt that there is no hope of saluation except the sinnes be forgiuen before the death Therefore there remaineth to the dead onely forgiuenes of the punishment but they dare not denie but that this sentence is here spoken of the sinne Now let them go and of this cold substance let them kindle their Purgatory fire if flames can be gotten out of cold ice Matth. 12. Mark Luke 33. Either make the tree good and his fruit good or els make the tree euill and his fruit euill for the tree is knowne by his fruit 34. O generation of Vipers how can yee speake good thinges when yee are euil For of the abundance of the heart the mouth speaketh 35. A good man out of the good treasure of his heart bringeth forth good thinges and an euill man out of an euill treasure bringeth forth euill thinges 36. But I say vnto you that of euery idle worde that men shal speake they shal giue an account therof at the day of iudgement 37. For by thy wordes thou shalt be iustified by thy wordes thou shalt be condemned   33. Eyther make the tree good It may seeme to be absurd that the choice is giuen to men to be either good or euill But if we consider what kind of men Christ speaketh to it shall be easily answered We know what opinion or estimation there was of the Pharises for the mindes of the common people were so daseled with the feigned shewe of their holynesse that no man durst call their lewde dealinges into question Christe meaning to take away this viserd commaundeth them to be either good or euill as if he should haue sayde there is nothinge more contrarye to honestie then hypocrisie and they doe challenge to themselues the tytle of righteousnesse in vaine which are not sincere and vpright So he putteth nothing in their choise neither doth he giue them the bridle at libertie but onely admonisheth them that they shall profit nothing by theyr vaine disguisinges so long as they continue so duble for that it is necessary for men to be either good or euill That he saieth Make the tree some do gather fondly thereof that it is in euery mans owne hande to frame his owne lyfe and maners For it is an vpbrayding kind of speach wherwith Christ scattereth the hypocrisie of Scribes as smoake calling them to a perfect and pure vprightnesse After he setteth downe the manner and the way whereby they may shewe themselues to bee good or euill trees to witte if they bring forth good or euil fruit So now there is no ambiguitie in the sense The life of the Scribes was infamous amongste men through their grosse sinnes they bewrayed the poyson of pride ambition and enuie thorow their owne ouerthwart cauillinges but because the simple people saw not this Christ brought this great mischief out of the corners into the light If any obiect that it cannot bee in this corruption of our nature that any man shoulde be
found perfect in euery respect and pure from all sinne the aunswere is ready Christ requyreth not an exact perfection wherein is no want but onely a simple affection without dissimulation from the which the Pharises to whome Christ spake were far wide For as the scripture calleth them euill and wicked which are wholly giuen to Sathan so the sincere worshippers of God though that through the infirmitie of their flewe they be compassed about with many sinnes and do grone vnder the burden are yet called good and this is the free mercy of God which vouchsafeth so honourable a title to them which aspire to goodnes 34. O generation of Vipers In this place Christ applyeth the similitude of the tree and the fruit to his present speach that he might thereby discouer the inward and secrete malice of the Scribes and this is the cause why he standeth so much in this one kind of sinne Therefore Christ inueighed bitterly against them because they bewraied by their false slanders that which was not so euident in the rest of their life It is saith he no merueile if you vomit out euil words seeing that your heart is ful of malice let not any think the reproofe to be too hard for truely he could not haue dealt more mildly with them Other sinnes deserue sharp reprehension but where vnconstant men do depraue that which is right or seeke to colour those thinges that are naught this is a wickednesse againste the which the Lorde of right shoulde thunder more vehementlye then againste other sinnes But the purpose of Christe was as occasion serued to condemne their wicked sophistrie whiche turned light into darkenesse This place therefore teacheth howe precious trueth is to the Lorde whereof hee is so sharpe a defender reuenger And I would with that this were more diligētly considered of thē which haue a wit too ready and prompt to defend al causes and set their tong on sale to vtter al forged subtil shifts But Christ especially inueigheth against them whom either ambition or enuy or other wicked desire enforceth to speak euil and where there is nothing that their consciēce misliketh Christ also was after his maner sharper against the Pharises because they were so bewitched with a false perswasion of righteousnes that a milde admonition should haue profited but litle And certeinelye except hypocrites be sharply pricked they do disdainfully despise whatsoeuer is said How can ye speake good things I haue said before that prouerbial sentenses may not be alwaies drawn to a general rule because they only shew what commeth to passe for the most part And sometimes it commeth to passe that he which is cruel with sweete alluring words shal deceiue the simple and that the subtil shal circumuent vnder the cloake of simplicitie and that he which imagineth most wickedlye shal in tongue pretend an angellike puritie yet the cōmon vse proueth that to be true which Christ here saith of the abundance of the heart the mouth speaketh As also in an old prouerb the tongue is called the Character of the mind And certeinly though the heart of man hath secrete and hidden corners and euery man dissembleth his faultes with wonderfull shifts yet the Lorde wresteth out of al mē some cōfessiō so that they bewray with their tong their desire and inward affections Also it is to be noted to what ende Christe vseth these parables for hee vpbraideth the Pharises for that they vtter in wordes the malice which they had cōceiued inwardly Further he knowing them to be sworne and obstinate enemies he took occasion of this one cauill to laye open al their life and to discredite them with the people for their credit and authoritie was too great to deceaue and to hurt Also though good speaches doe not alwaies proceede from the inward affection of the heart but only grow as men say on the outside of the lips yet this is alwaies true euil words are witnesses of an euil heart 36. Of euery idle word they shal giue an account The argument is from the lesse to the greater For if euery idle word is to be called to an accounte how shall God spare their open blasphemies and sacrilegious reproches which they vtter against the glory of God An idle word is here takē for vnprofitable which bringeth neither edifying nor fruit This seemeth too hard to many but if we consider to what vse our tongues are made we wil graunt that they are worthy to be condemned which rashly addicte and apply them to such friuolous triflles Neither is it any smal offence to abuse the time in wastinge it about vaine matters which Paul cōmaundeth vs Col. 4. 5. carefully to redeeme And sith there is no man so spare in speaking that can so wisely moderate himselfe but that he shall break out into some idle speaches so that if God should deale with vs al according to the extremitie of the law there remained nothing for vs but despaire But because the hope of our saluation is grounded vpon this that God will not enter into iudgment with vs and that of his free mercy he wil forget our sinnes which deserue innumerable deathes we doubt not but that he blotting out the guiltines of our life will also pardon the offence of vanne speach For the scripture speaking of the iudgement of God doth not ouerthrow the forgiunes of sinnes yet let no man flatter himself hereby but let euery man diligētly endeuor to bridle his tongue First that we may speake of the holy misteries of God reuerently soberly then that we may abstain from scurrilitie vaine iestings and especially from enuious euill speaking and lastly we must giue our dilygence that our speach may be seasoned with salt Col. 4. 6. 37. By thy wordes thou shalt be iustified He applyeth the common prouerb to the present cause For I doubt not but that this saying was common in the mouthes of the people that euery man shoulde either be condemned or absolued by his own confession And Christ applieth it to a sēse somwhat differing namely that the wicked speach as it is a shew of hidden malice so it suffiseth to condemne a man And the obiection which the Papistes gather by wresting this to ouerthrow the righteousnesse of fayth is a childish fancie Man is iustified by his owne words not that the speach is the cause of righteousnes for by faith we obtaine the fauour of God that he should account vs for righteous but the pure speach purgeth vs frō being found wicked in our tongue Is it not foolishly inferred of this that men should deserue a part of righteousnes before God But this place rather strengthneth our doctrine For though Christ entreateth not of the cause of our righteousnes yet the contrarietie betweene the two words declareth what this word to iustifie signifieth It seemeth absurd to the Papistes that we say that man is iustified by faith for they expound it to be made and to be righteous in deede and
neyther doe wee lose anye thing if GOD doe kindelye receiue into fauour them whiche by theyr sinnes hadde bene estraunged from him and it is a hardnes without godlines not to be gladde when we see our brethren restored from death to life Matth. 18. Mark Luk. 17. 15. Moreouer if thy brother trespasse against thee goe and tell him his fault betweene thee and him alone if hee heare thee thou haste wonne thy brother 16. But if hee heare thee not take yet with thee one or two that by the mouth of two or three witnesses euery word may be confirmed 17. And if hee will not vouchsafe to heare them tell it vnto the Church and if he refuse to heare the Church also let him be vnto thee as an heathen man and a Publican 18. Verely I say vnto you whatsoeuer yee bind on earth shal be bound in heauen and whatsoeuer ye lose on earth shal be losed in heauen 19. Againe verely I say vnto you that if two of you shal agree in earth vppon any thing whatsoeuer they shall desire it shal be giuen them of my father which is in heauen 20. For where two or three are gathered together in my name there am I in the mids of them  3. Take heede to your selues if thy brother trespasse againste thee rebuke him and if he repent forgiue him 15. If thy brother trespasse against thee Because hee had spoken before of bearing with the infirmities of the brethrē now he sheweth more plainly how and to what ende and how farre they are to be borne with For otherwise it had bene a ready obiection that offences cannot otherwise be auoyded but that euery manne shoulde winke at the faultes of other men and so should sinne be nourished by bearinge with it Therefore Christ prescribeth a meane betweene both which neither shall offende the weake too much and yet shall be apte for the healing of their diseases For seuerity compounded to the nature of a medicine is profitable and prayse worthy In summe Christe commaundeth his disciples so to forgiue one another that yet they endeuor to correct their faults which must be wisely obserued because that nothing is more difficult then to spare and fauour men and freely to reprehend their faultes All men almost do leane to the one side so that eyther they do deceiue one another with deadly flatteringes or els they strike them too hardly whom they should heale But Christ commendeth to his disciples mutual loue which should bee farre from flattery Hee onely commaundeth them to season their admonitions with moderation least if they be too austere hard they should ouerthrow the weake And he expresly setteth downe three degrees of brotherly correction the first is that hee which hath sinned should be admonyshed priuately And the second is if hee shew any token of stubbornesse that hee be againe admonished beefore witnesses The third is if he preuaile nothing this way that he be delyuered to the publike iudgment of the Church And this is the purpose which I spake of least that charity be broken vnder pretence of feruent zeale Further because ambition doth cary away the most part of men so that they are too desirous to spread the offences of their brethren Christ doth in time meete with this faulte commaunding vs to couer the faultes of our brethren as much as we can For who so are delighted with the shame and infamy of the brethren it is certeine that they are caryed away with hatred and malice for if there were any charity in them they would haue regard of the shame of the brethren It is yet demāded whether this rule doth generally extend to all sinners For there are very many whiche wil allow no publike reproues vntyl the offender be first pryuately admonished But there is a manifest restraint in Christes wordes for he doth not simply and without exception commaund that whosoeuer sinneth should be admonished or reproued priuately and without any witnesse but he would haue vs to try this way when we are priuately offended not because the matter is our owne but beecause it is meete that wee shoulde be wounded with sorowe as ofte as GOD is offended Neither yet dooth Christe speake heere of suffring iniuryes but hee dooth generally teach vs so to imbrace and vse louing kindnes amongst vs least by handling the weake ones more sharply wee should lose them which were to be kept Therefore this clause against thee doth not note an iniury done to some one man but distinguisheth betweene secrete and manifest sinnes For if any man sinneth against the whole Churche Paule commaundeth that he should be publikly reproued so that hee woulde not haue the very Elders spared For of them by name doth Paule giue Timothy charge that by publike reprouing them beefore all men they might be made a publike example to others 1. Tim. 5. 20. And certenly it were a ridiculous thing that hee which offended so that his offence were openly knowne to the publike offence of the brethren should bee admonished of euery one of them for so if a thousand knew it he shuld be admonished a thousand tymes VVherefore that distinction whiche Christ expresly maketh is to be kept that no man by making secrete offences common should rashly and without necessity defame his brother If he shall heare thee thou hast wonne Christ confirmeth his doctrine by the profit and fruite that shall come thereof For it is no small matter to get a soule to God which was in bondage to Sathan And whereof cōmeth it to passe that they which are falne doe seldome repent but beecause that they being handled odiously and as enemies do hardē themselues in obstinacy Therefore nothing is better then gentlenesse which reconcileth to God them which had falne from him And he that dooth intemperately runne into a fond fauouring the offender doth willingly lose the saluation of his brother which he had in his hand In Luke Christ commaundeth vs expresly to be satisfied with a priuate admonition if our brother be thereby brought to repentaunce Hereby is also gathered how necessary it is that there be amongste the faythfull a free and mutuall lyberty of reprouing one another For when as euery one of vs doth offend often euery daye it were extreame crueltie by our silence and dissimulation to betray the saluation of them whō by a friendly reprofe we might delyuer from destruction For though that successe doth not alwayes followe yet dooth there lye a great guiltinesse vpon him who neglecteth the remedy prescribed by the Lord for the preseruation of the saluation of the brethren It is also to be noted that the diligenter we are to perfourme this duety the more the Lord doth yeeld ouer his own honour to vs. For one man cannot conuerte another it only belongeth vnto him yet doth he adorne vs with this vndeserued title that we doe gaine or winne a lost brother 16 If he heare thee not take yet with thee The second degree
enheritance Now that the Iewes as it were with one voyce doe conspire the refusall of so great grace who woulde not say that the whole nation shuld be pulled vp by the rotes out of the kingdom of God But God in their infidelity doth make manifest the stedfastnes of his faith and that he might declare that he made not his couenant in vain wyth Abraham he exempted them whom he had frely chosen from that general destruction so his truth doth alwaies go far beyond al lets and stops of the vnbelief of man 26. Then let he Barabbas loose vnto them Our three Euangelist◠do not set down that which Iohn recordeth that Pilate went vppe into his iudgement seat that he might thence giue his sentence for they doe onely declare that he was won by the desire and the confused tumult of the people to deliuer Christ without cause to death Yet bothe is to be noted that his assent shuld be wrested out of him against his wil and yet that he shuld become the iudge to condemne him whom he pronoūceth to be innocent For except the son of God had been pure from all sin by his death we shuld not haue ben clensed Again if he had not ben pledge for the punishment which we had deserued we had been still entangled in the guiltinesse of our sins Therfore God would haue his sonne condemned in solemne maner that he might by his grace set vs free But the cruelty of the punishment doth no lesse auail to the strengthning of our faith then with the feare of Gods wrath to terrifye vs and with the feeling of our sinnes to humble vs. For if we desire to profite rightly in meditating of the death of christ it is meet to begin there that for the greatnes of the punishment which he sustained we shoulde be afrayed of our sinnes So it shal come to passe that we shal not only loath be ashamed of our selues but as men wounded with great sorow with that earnestnes which is meete we shuld seeke for help and withal we shuld feare as men amased For our hearts should be harder then stones if we shoulde not be thoroughly wounded with the woundes of the Sonne of God If we should not hate and detest our sinnes for the washing away of the whiche the Sonne of God suffered so great paines But as the horrible vengeaunce of God doeth heere manifest it selfe so on the other parte wee haue moste plentifull matter for our comfort sette before vs. For it is not to be feared that our sinnes should come any more before God to be iudged from the which the Sonne of God hath freed vs with so pretious a rewarde For he did not onely die a common maner of deathe that he might purchase life for vs but togither with the crosse he tooke our cursse vppon himselfe least any vncleannesse shoulde any more remaine in vs. 27. Then the souldiours of the gouernour tooke Iesus into the common hall and gathered about hym the whole bande This heaping vppe of reproofes is not sette downe in vaine That God shoulde sette foorth his only begotten sonne to beare all kinde of reproches we knowe that it was not any matter of sport or game Therefore first it is meete to consider what we haue deserued then the recompence which Christ offered should stirre vs vppe to hope well Our filthinesse deserueth that God shoulde abhorre it and that all the Angels should spit vpon vs. But Christ that he might bring vs into the presence of his father pure and without spotte would himselfe be spitte vppon and defiled with all reproches VVherefore that yll fauoured kinde of dealing which he once suffered vppon the earth doth nowe purchase vs fauour in heauen also restoreth the image of God which was not only defiled but almost blotted out with the pollutions of sinne Heere also doeth the inestimable mercy of God clearly shewe it selfe that for our cause he woulde thus farre cast downe his onely begotten Sonne By this example Christe prooued his marueilous loue towardes vs in that he would refuse no kinde of ignominie for our saluation But these things neede rather secreat meditation then to be adorned foorth with wordes In the meane while we are taught not to measure the kingdome of GOD by fleshly sences but by the iudgement of faith and of the spirite For so long as our mindes shall be setled in the world it shall not only seeme contemptible to vs but also ful of shamefull reproches but assoone as they shall be lift vp into heauen by faith they shall not onely beholde the spirituall maiestie of Christ the which shall blotte out all the shame of the crosse but the spittings whippings buffetings and other reproches shall lead them to beholde hys glorye as Paule teacheth the Phil. 2. 10. 8. that there was giuen vnto him a name and great power that before him euery knee should bowe because that he willingly humbled himselfe to the death of the crosse VVherefore if the worlde doeth also at this day scorne at Christe lette vs learne by the height of faith to ouercome these offences neither let vs regarde what the vngodly shall wickedly ascribe vnto Christ but with what ornamēts the heauenly father shall clothe him with what scepter and wyth what crowne he shal adorne him that he may be placed not only farre aboue men but also farre aboue all the Angels There is no great account to be made of that matter where Marke putteth purple in steade of scarlet It is not probable that Christe was apparelled with any costly garment VVhereby we doe gather that it was not purple but such as was somewhat like it euen as the Painter in his pictures doeth imitate the truthe 32. They found a man of Cyrene By this circumstance there is set foorth the extreme cruelty aswel of the Iewish nation as of the soldiers It is not to be douted but that the euill doers were wont to beare their own crosses euen to the place of execution but when as none but strōg theeues were wont to be crucified they were able to beare such a burden the estate of christ was far otherwise y t the very weaknes of the body might plainly shewe that he was a lambe to be sacrificed Also it may be that he being maimed with whips hardly oppressed with many iniuries fel downe vnder the burden of the crosse The Euangelists do report that a husbādman one of no account was constrained by the soldiers to beare the crosse because that maner of punishment was so detestable that they thought they all shuld be defiled if they shuld but onely touch it But he who of the basest sort of the people was enforced to so vile infamous an office doth God nobilitate by his preachers for it is not in vaine that the Euangelists doe not only sette downe his name but also his country children Neither is it to be douted but that God wold by this
Angels that they shoulde acknowledge vs for their brethren But in the meane while here is set before vs an example of furious obstinacy in this wretched man seeing that he ceaseth not to vomit out blasphemyes with crueltie in the midst of his afflictions So desperate menne which cannot escape the torments doe vse bie frowardnes to seeke reuenge And thogh he vpbraideth Christ that he could neither saue himselfe nor others yet this obiection striketh at God himself As the wicked so oft as they obtaine not what they desire they would willingly pull God out of heauen It was meete that they being tamed with afflictions should become gentle but hereby it appeareth how the hardnes of the euill hearte was hardened which could be bowed by no punishments 40. But the other aunswered There is in this miserable man set before vs a rare example of the vnhoped for and incredible grace of God partly because that sodenly at his death he is chaunged into a new man and is drawne backe euen from the very helles to heauen Then because that he obtained in a moment forgiuenes of all his sinnes wherein he hadde beene drowned al his life and so hee is receiued into heauen before the Apostles and the first fruites of the new Church Firste therefore in the conuersion of this man there dooth clearely appeare a notable token of the grace of God For it came not of the proper instinct of the flesh that he cast off the great cruelty and proud contempt of God that he should presently repent but he is brought vnder by the hande of God as all the scripture teacheth that repentaunce is his woorke And this grace is so much the more excellent because that it befell beyond al mens hope For who would ouer haue thought that the theefe at his last breath shoulde not onely become a godly worshipper of God but a singuler maister of faith and piety to the whol world so that we also from his mouth may learne a rule of a true and lawfull confession And this he vttered as the first fruites of his repentaunce that with a sharpe reprehension he reproued the vngodly frowardnes of his own fellow then he addeth this as the second humbling himselfe with a free confession of his own sinnes and attributing to Christ the prayse due to his ryghteousnesse Afterwardes he testifieth a wonderful faith casting himselfe wholly and hys saluation into the defence of Christ whom yet he saw hanging vpoÌ„ the crosse and ready to dye Fearest thou not God Though interpreters doe wrest these wordes diuersly yet the simple meaning of them seemeth to mee to be thus what meaneth this that this condemnation compelleth thee not to feare God For the theefe doth thereof take occasion to exaggerate the hardnes of hys fellow because that he being brought to extreame necessitye dooth not so beginne to feare God But that al ambiguity may be taken away the readers are to be admonished that this arrogant and wicked raylet who thought to haue passed with his scoffing without punishment is called backe to the iudgement seat of God for though hee had beene all his life without feeling it behoued him then to tremble when he felt the hand of God armed against him and shortly after he was to yelde a reckening of all his offences Therefore it was a signe of a desperate and a deuillish obstinacie when God helde him tied vp to the last iudgement not then to come to a right minde for if there had beene any droppe of pietye in the heart of the man he shoulde at the least be enforced to gather himselfe to the feare of God Nowe we vnderstand the meaning of the woordes that they are desperate and without all feare of GOD which are not amended by punishments En to auto crimats I doe interpreat not for the same but to be in the present execution of condemnation as if the theefe had sayd Sith thou art now as it were in the midst of death it behooued thee now to be wakened that thou mightest acknowledge God thy iudge Further we do heereof gather a profitable doctrine that they doe wholely sette themselues against God who are not taught humility by corrections for shame doeth of necessity driue them to holde their peace who soeuer are endued with any feare of God 41. VVee are in deede heare righteously Because the reproofe gathered of the condemnation mighte seeme to light vppon Christe the theefe dotâ—h heere make a distinction betweene Christe and the cause of him and hys fellowe for the punishment whiche was common was as hee confesseth iustlye laide vppon him and his fellowe but not vppon CHRIST who was not putte to deathe for anye faulte of hys owne but for the crueltye of the ennemies But that muste bee remembered whiche I sayde euen nowe that the theefe made a notable shewe of repentaunce suche as God requireth of euery of vs in that he confesseth that he receiueth a rewarde woorthy of that which he hath done And this especially must be noted that the cruelty of the punishment was no hinderance but that hee submitted himselfe patiently to the fierce torments VVherefore if we doe truely repent for sinnes lette vs learne to confesse them willingly and without dissimulation when neede shal be and not to flee that ignominie which we haue deserued For this is the onely meanes whereby we may bury our sinnes before God and Aungels if we striue not to couer them before men with vaine colours Further where as amongest diuers cloakes whiche hypocrisie vseth thys is most common that euery man draweth others in with him that by their example he might excuse himselfe the theefe on the contrary side doeth no lesse carefully defend the innocencie of Christ then simply and freely condemne himselfe and his fellowe 41. Lorde remember me I doe not knowe whether there euer was from the beginning of the worlde an example of faith more rare and worthy to be remembred so muche the more is the grace of the holye Ghoste woorthy to be hadde in admiration which heerein shewed it selfe so euidently The theefe who not onely had neuer beene a scholer in Christes schoole but by thrusting himselfe into bloudy murthers hadde endeuoured to quenche all sense of righteousnesse doth of a sodaine pierce deeper then all the Apostles and the rest of the disciples in teachinge of whome the Lorde himselfe hadde bestowed so muche labour and not that onely but Christe being vppon the tree of execution he woorshippeth as a king hee celebrateth his kingdome in that horrible and more then deformed basenesse he calleth him who is about to die the author of life Truely if hee had beene instructed in the true faith had hearde many things before of the office of Christ and hadde also beene confirmed in the same by myracles yet that knowledge being couered with the cloude of a reproachfull death might vanishe away Nowe it was more then woonderfull that hee beinge rude and a yonglinge yea hys
minde altogither corrupted should presently at the first instructions vppon the curssed crosse apprehend saluation and the celestiall glory For wyth what markes or ensignes did he see Christ adorned that he might lift vppe his minde to that kingdome And certainly this was as if hee shoulde clime out of the deepest helles aboue the heauens But to the flesh thys was but as a fable and to be laughed at to attribute to a man cast away and condemned whome the world could not abide a kingdome farre more noble then all earthly Empires Heereby we do gather how quicke the eyes of his mind were wherwith he beheld life in death height in ruine glory in reproache victorye in destruction and a kingdome in slauerie If that the theefe extolled by his faith Christe nowe hanging vppon the crosse and as it were ouerwhelmed with curssinge into a heauenly throane woe be to our slouthfulnesse if we doe not reuerence him nowe sitting at the right hand of God if we doe not fasten the hope of life in his resurrection if we go not into heauen whether he is entred Nowe if on the other parte wee doe consider what state he was in when hee besought Christe of his mercy his faith shall growe to further admiration with a torne body now almost with out life he waiteth for the last blow of the slaughter men and yet he reposeth himselfe in the onely grace of Christ. First whence hath he this hope of forgiuenesse but because that in the death of Christe which seemeth detestable to all other he conceiueth the sacrifice of a good sauour to be effectuall to wash away the sinnes of the worlde And where he with courage regardeth not his torments nay as it were forgetting himselfe is caried to a hope and desire of a better life it doeth farre passe the vnderstandinge of man VVherefore let vs not be ashamed to learne both mortification of the flesh and patience and excellency of faith and constancy of hope and zeale of godlinesse of this maister whome the Lord sette ouer vs to humble the pride of the flesh For the readilier that any man followeth him the nearer he shall so come to Christ. 43. Verily I say to thee Though Christ had not yet triumphed opēly ouer death yet he sheweth the effect frute of the same when he was most abaced And by this meanes he declareth y t he was neuer thrust out of y e power of his kingdō For nothing doth more notably nor more royally beseeme a diuine king then to restore life to them whiche are deade Christ therefore though he being stricken with the hand of God appeared in shewe to be a man halfe desperate yet because he ceassed not to be the sauiour of the world he was alwaies endued with a heauenly power for the performance of his office And first heere is to be noted hys incredible readinesse that without delaye hee accepteth the theefe so louingly and promiseth him that he shall be a partaker of the blessed lyfe VVherefore it is not to be doubted but that he is to admit wythout exception into his kingdome all whiche doe come vnto him VVhereof it may be assuredly gathered that we shall be saued if hee be mindefull of vs. Further it cannot be that he shoulde forgette them who doe commende theyr saluation to him If the theefe had so easie a passage into heauen because that when all things were in greatest extremitye he rested vppon the grace of Christ much more shall Christ the conquerour of death at this day reache foorth his hande out of his throne to vs that he may gather vs into the fellowshippe of life For it were absurde since the time that hee nailed to the crosse the hand wryting whyche was against vs and hath putte death and Sathan to flight and in his resurrection hath triumphed ouer the prince of the worlde that there shoulde not be as easie and as ready a passage from death to life for vs as for the theefe Therefore who soeuer being ready to die shall wyth a true faith commit the custodie of his soule to Christ he shall not be driuen off any long time to languish in suspence but Christ will accept his desire wyth the same kindnesse that he vsed towardes the theefe Therefore awaye wyth that stincking deuice of the Sophisters of the retaining of the pain when the fault is remitted for we see that Christ doeth presently deliuer from punishment him whome he freeth from guiltinesse Neither is that any lette that the theefe neuerthelesse beareth euen to the vttermost the punishment whereto he was appoynted For we must heere imagine no recompence which was in steed of a satisfaction for the appeasinge of the iudgement of God as the Sophisters do dreame but the Lord by corporall punishments doeth simply teache his electe to detest and to hate sinne Therefore Christ doeth as it were set vpon his lappe the theefe brought by fatherly correction to deny himselfe and sendeth him not to the fire of Purgatorie It is further to be noted with what keyes the gate of the kingdome of heauen was opened to the theefe For Popish confession or satisfactions were not here accoūted of but Christ was entreated with repentance and faith to receiue him that came willingly to him And heereby that is againe the better confirmed whych I touched euen nowe if any man shoulde disdaine to walke in the steppes of the theefe and to followe as he went before he is woorthy of eternal destruction because that with his vngodly pride he driueth himselfe frō entring into heauen And truely as in the person of the theefe Christe hath giuen vnto vs all a common pledge or assurance of obtaininge forgiuenesse so againe he vouchsafed that wretch so great honour that all men casting off their owne glory we should not glory but in the mercy of God alone If that euery one of vs would truely and earnestly search himselfe the great heape of our sinnes woulde woorthily make vs ashamed of our selues and it woulde irke vs to take this poore man who of meere grace obtained saluation as our guide and standered bearer Further as the death of Christe brought foorth the frute of the same then presently so we doe heereof gather that the soules when they doe depart from the bodyes doe remaine and liue otherwise the promisse of Christe shoulde be but a iest whyche he also confirmed wyth an oathe Yet of the place of Paradise lette vs not curiously and subtilly dispute Lette it suffice vs that who soeuer are by faith grafted into the bodye of Christe are partakers of his life and so after death shall enioy a blessed and a ioyfull rest vntill the perfect glory of the heauenly life shall fully be reuealed at the comming of Christ. One thing yet remaineth that he promiseth the theefe not to take away his present miseries nor to diminish any thing of his corporall punishment VVhereby we are admonished that the grace of GOD must not
offered in the heauenly oracles doeth profite vs nothing But nowe if by vnderstanding we do not perceiue what shoulde be right howe shoulde our will be able to yeelde obedience Therefore it must be granted that we are weake euery way so that the heauenly doctrine is not otherwise profitable and effectuall to vs but so farre as the Spirite doeth frame our mindes to vnderstande the same and our hearts to be subiecte to the yoake of the same and therefore that we may become sitte disciples to him it is necessary that all trust in our owne witte being cast away to aske for light from heauen and also leauing the folish opinion of free will to deliuer our selues to be gouerned by God And it is not without a cause that Paule in the first to the Corrinthians the third chapter and the eighteene verse doth commaunde menne to become foolish that they may be wise to God for the light of the spirite cannot be extinguished by a worse darknesse then by trusting to our owne witte Furthermore lette the readers obserue that the disciples hadde not the eyes of the minde opened wherewith without the helpe of God they might discerne mysteries but as they are compreheÌ„ded in the Scriptures and so was that fulfilled which was spoken in the hundreth and nineteene Psalme and eighteene verse Lighten mine eyes that I may consider the maruellous woorkes of thy lawe For God doeth not giue suche a Spirite to his childrenne as shoulde abolishe the vse his woorde but rather it should make the same frutefull VVherefore fanaticall menne doe wickedly vnder pretence of reuelations graunt themselues libertie to despice the Scripture For that which we doe reade heere of the Apostles Christ worketh daily in all his for that by his spirit he directeth them to vnderstand the Scripture but not to carye them to vaine imaginations But it is demaunded why Christe hadde rather loose his labour for the space of whole three yeres then to open their eyes presently I doe aunsweare first thoughe the fruite of the labour doeth not so speedily appeare yet it was not vnprofitable for being lightened a newe they also felte the profite of the former time For I doe take that their mindes were opened not onely that they might afterwardes be apt to learne if any thing shoulde be taught them but that they might call to memorie for their profite the doctrine hearde before in vaine Furthermore that ignorance by the space of three yeares doeth teache vs a profitable lesson that they obtained not this knowledge a newe by any other meanes then by the heauenly light Adde also that Christe in this shewed an euident token of his Godhead because that hee was not onely a minister of the outwarde voyce which should giue a sounde in the eares but by his secreate power he pearsed into the mindes and so he declareth that it belongeth to him alone which Paule denieth to the doctours of the Churche 1. Corrinthians 3. 7. yet it is to be noted that the Apostles were not so voyd and depriued of the light of vnderstanding but that they knew some few principles but because it was only a smal taste whiche they hadde this is accounted the beginning of true vnderstanding while the vaile being remooued they doe see Christe plainely in the Lawe and the Prophets 46. Hee sayde vnto them so it is wrytten By this texte is their quarrel confuted whiche doe pretende that the outwarde doctrine is but in vaine if that we haue in vs by nature no power to vnderstande the same To what ende say they shoulde the Lorde speake to the deafe But we see where the Spirite of Christe which is the inwarde maister perfourmeth his parte that the labour of the minister which teacheth is not lost For after that Christe endewed his with the Spirite of vnderstandinge they doe receiue fruite by that which he teacheth out of the Scriptures And euen amongest the reprobate thoughe the outwarde voyce vanisheth awaye as if it were deade yet notwythstandinge it maketh them inexcusable And as concerninge the woordes of Christ they are gathered of that principle It is necessary that what soeuer is wrytten shoulde be fulfilled because that God witnessed nothing by his prophets but that which hee woulde certainly bring to passe But by the same woordes wee are taughte what must be chiefly learned out of the law and the Prophets for sith Christe is the ende and soule of the lawe without him and besides him what knowledge soeuer is obtained is vaine and friuolous VVherefore as any manne shall desire to profite best by the Scripture lette him bee alwayes bente to thys poynte And nowe Christe doeth heere firste sette downe his death and resurrection and afterwardes the fruite whiche shall come to vs by them bothe For whence commeth repentaunce and forgiuenesse of sinnes but because oure olde manne is crucified with Christe Romanes 6. and the 6. verse that throughe the same wee maye arise to newnesse of life for by the sacrifice of his death our sinnes are cleansed and our filthinesse washed with bloude but righteousnesse is obtained by the resurrection Therefore hee teacheth that the cause and matter of oure saluation muste be soughte in hys death and resurrection for from thence proceedeth reconciliation with God and regeneration into a newe and spirituall life And therefore it is plainely expressed that as well forgiuenesse of sinnes as repentance caÌ„not be preached but in his name For neither can we hope for imputation of righteousnesse neither growe to the deniall of our selues and newnesse of life but so farre foorth as he is become our righteousnesse and sanctification 1. Cor. 1. 30. But because we haue entreated at large in another place of this summe of the Gospel it is better that the readers should thence seeke for any thing whiche they haue forgotten then to be burdened with repetition 47. Amongst all nations beginning first Now doeth Christ at the lengthe declare euidently that which hee had before concealed that the grace of redemption which he brought doth generally appertaine to all nations For though the calling of the Gentiles hadde beene oft foretold by the Prophets yet the same had not beene so reuealed as that the Iewes â—huld easily admit them into the hope of saluation with them Therefore vntill the resurrection Christ was not supposed to be the redeemer but of that one speciall people And then was the wall first broken downe that they which before were straungers and scattered abroade might be gathered into the sheepefolde of the Lorde Yet in the meane season least the couenaunt of God might seeme to bee in vaine Christe placeth the Iewes in the first degree commaunding that they should first beginne at Hierusalem for because that God had peculiarly adopted the stocke of Abraham it was meete that it shoulde be preferred before the rest of the worlde This is the right of the first begotten which Ieremiah assigneth vnto them 31. 9. Paule also doeth euery where
is true in respect of his diuinitie the manner of speech importeth an other thing namely that he himselfe as he was man was in heauē It might be said that there is no mention made of place but y t Christ is onely distinguished from the rest by this condition because he is heyre of the kingdome of God from which all mankinde is banished but seeing that it is common and vsuall enough in Christe by reason of the vnitie of person to haue that which is proper to the one nature to bee translated vnto the other wee neede not to seeke for any further aunswere Therefore Christe who is in heauen hath put on our flesh that stretching foorth his brotherly hand he may carry vs vp to heauen with him 14 And as Moses He doth more plainely declare to what ende hee said thath it is he alone to whom heauen is opened namely that he may bring in with him all those who will now followe him as their guide For he doth testifie that he is laide open and made euident vnto al men that he may make all men partakers of his power To be lifted vp doth signifie to be placed in an high place that all men may see him This commeth to passe by the preaching of the gospel For whereas some doe expounde it to be meant of the crosse it agreeth not with the text and it is nothing to the purpose Therefore the meaning of the woordes is plaine that Christe shal be lifted vp by the preaching of the gospel like to a banner that all men may beholde him as Esay foretolde Hee setteth downe a figure of this lifting vp in the brasen serpent which Moses erected the beholding whereof did cure those that were wounded with the deadly byting of Serpents VVe know the historie which is conteined Num. 21. 9. Furthermore it is cited in this place to this end that Christ may declare that by the preaching of the gospel hee shall be set in the sight of all men that whosoeuer shall beholde him with faith may be saued VVhereby wee must gather that Christ is plainely set before our eyes in the gospel least any man should complaine of obscuritie and that this reuelation is common vnto all men and that faith hath her sight and beholding wherewith shee may see Christe as if hee were present like as Paul saith that he is plainly depainted out with his crosse when hee is truly preached And this is no vnproper or farre fet similitude For as that was only the externall shape of a serpent within there was no deadly or venemous thing so Christ tooke vpon him the shape of sinful flesh being yet cleane void of sin that he might cure in vs the deadly woūd of sin Neither was it is vaine that the Lord in times past whē the Iewes were wounded of serpents did prouide such a kinde of medicine And this did serue to confirme the wordes of Christe For seeing that he saw that he was contemned as an obscure vile person he could bring in no fitter thing then the lifting vp of the serpent As if he shoulde say that it ought not to seeme an absurd thing if contrarie to the opinion of men he be extolled from lowe degree vnto higher because that was shadowed in the figure of the serpent vnder the law Now the question is asked whether Christ doth compare himselfe to the Serpent because there is some likelihood or he giueth vs to vnderstand that it was a sacrament as was Manna For although Manna was bodily food appointed vnto the present vse yet Paul doth also testifie that it was a spirituall mysterie Both this place and also that that the serpent was kept vntill suche time as through the superstition of the people it was turned into an idoll do induce me to thinke the same concerning the brasen serpent If any man thinke otherwise I doe not contend 16 For so God Christ openeth the first cause and as it were the fountaine of our saluation and that least any doubt should remaine For our mindes haue no quiet resting place vntill such time as they come vnto y e free loue of god Therfore like as we cā seek the whole matter of our saluatiō no where els saue only in Christ so we must mark whēce Christe came vnto vs why he was offered vnto vs to be our sauiour Both these things are plainly deliuered vnto vs in this place namely y t faith in christ doth giue life vnto al mē that Christ brought life vnto vs because our heauēly father wil not haue mākind whō he loueth to perish And here must marke the order diligently For when as the originall of our saluation is once handeled as there is wicked ambition ingrafted in our nature so straightway there creepeth into our mindes diuelish imaginations concerning our owne merites Therefore we feigne that GOD is mercifull vnto vs for this cause because hee iudged vs to bee worthie to bee regarded But the scripture doth euery where extoll his meere and simple mercy which may abolish all merites And this is the sole meaning of Christe his wordes when hee setteth downe the cause in Gods loue For if wee will goe any higher the spirite locketh the gate by the mouth of Paule teaching that this loue is grounded in the purpose of his will And truly it is manifest that Christe said thus to the ende hee might drawe men from respecting themselues vnto the only mercie of God And he saith plainely that God was not moued to deliuer vs because he did marke that there was something in vs that was worthie of so great a benefite but he assigneth the glory of our deliuerance wholy vnto his loue and that doth better appeare by the text for he saith that the sonne is giuen vnto men that they may not perish VVherupon it followeth that vntill such time as Christ doth vouchsafe to helpe vs beeing lost we are all appointed vnto eternall destruction And Paule also sheweth this by the circumstance of time namely because we were loued whenas yet we were enemies through sinne Surely where sin doth reigne we shall finde nothing but the wrath of GOD which bringeth with it death Therfore it is mercy alone that reconcileth vs vnto God that it may also restore vs to life Yet this kinde of speech seemeth to be contrarie to manye places of scripture whiche doe laye the firste foundation of Gods loue toward vs in Christe and without him they shew that God doth hate vs. But we must remēber that which I said before that the secrete loue wherewith God imbraced vs with himself because it floweth from his eternall purpose is aboue all other causes and that the grace which he wil haue shewed vnto vs and whereby we are lifted vp vnto the hope of saluation doth begin at the reconciliation gotten by Christ. For seeing that it must needes be that he hateth sin how shal we be persuaded that he loueth
vs vntill suche time as our sinnes are purged in respect whereof he is worthily angrie with vs So that the blood of Christ must come betweene to reconcile vs vnto God before such time as we can feele his fatherly good wil. And as wee heare in the former place that God did giue his sonne to die for vs because he loued vs so it foloweth straightway after that Christ alone is he in whom we ought properly to fixe our faith He hath giuen his only begotten sonne that whosoeuer shall beleeue in him may not perish This I say is y e right beholding of faith to set Christ before it in whom it may beholde the breast of God powred out into loue this is the firme and sounde shoare to leane vnto the death of Christ as the only pledge This worde only begotten hath in it great force to set foorth vnto vs the vehemency of Gods loue toward vs. For because men are not easily persuaded y t God doth loue theÌ„ to the end he might take away all doubtfulnes hee setteth downe in plaine words y t God did loue vs so dearely that he spared nor his only son for our sake Therfore seing that god hath declared his loue toward vs sufficieÌ„tly whosoeuer is not coÌ„tented with this testimonie but doth as yet doubt he doth Christ no small iniurie as if some one of the common sorte were deliuered vp to death But rather we must thus thinke with our selues that looke howe great account God doth make of his sonne so precious was our saluation vnto him the price whereof he would haue the death of his onely begotten sonne himselfe to bee Christe is called by this name by good right because he is the onely sonne by nature who doth make vs partakers of this honour by adoption then when we are ingrafted into his bodie Hee that beleeueth in him may not perishe This is a singuler commendation of faith that it deliuereth vs from eternal destruction For his meaning was plainely to expresse that although we seeme to be borne vnto death yet is there certaine deliuerance offered in the faith of Christe so that death which doth otherwise hang ouer our heads is no whit to bee feared And he added also the vniuersall note both that hee may inuite all men in generall vnto the participation of life and also that hee may cut off all excuse from the vnbeleeuers To the same ende tendeth the worde worlde which hee vsed before For although there shal nothing be founde in the worlde that is worthie of Gods fauour yet he sheweth that he is fauourable vnto the whole worlde when hee calleth all men without exception vnto the faith of Christ which is nothing els but the entrance into life But yet let vs remember that life is promised vnto all those who shall beleeue in Christe so commonly that yet faith is not common vnto all men For Christe lyeth open vnto all men yet god doth onely open the eyes of the elect that they may seeke him by faith Furthermore herein appeareth the wonderfull effect of faith because we doe thereby receiue Christe as he is giuen vs of the father namely that he may make vs heires of eternall life being deliuered from the giltinesse of eternall death because he hath purged our sinnes by the sacrifice of his death least any thing should hinder God froÌ„ taking vs for his children Therefore seeing that faith doth imbrace Christe with the efficacie of his death fruit of his resurrectioÌ„ it is no maruell if we do also thereby enioy the life of Christe yet it doth not appeare sufficiently as yet why and how faith doth make vs partakers of life whether it bee because Christe doth regenerate vs by his spirite that the righteousnesse of God may liue and be of force in vs or whether it be because beeyng purged by his blood from sinnes we are iudged iust before god through free pardon Truely it is certaine that these two are alwayes ioyned together but because we intreate in this place of the certaintie of saluation wee must especially note this reason that we do liue for this cause because God doth loue vs freely in not imputing vnto vs our sinnes Therefore the sacrifice is mentioned by name whereby togeather with sinnes death and the curse are abolished I haue alreadie declared the drift of these two members namely that wee may know that wee recouer life in Christe whereof wee are depriued in our selues For in this miserable estate of mankinde redemption is before saluation in order 17 For he sent not This is the confirmation of the sentence next going before because God sent not his sonne hyther vnto vs in vaine But he came not to destroy Therfore it followeth that it is the proper office of God to giue saluation through him vnto all those that beleeue Now there is no cause why any man shoulde doubt or be carefull howe to escape death seeing that we vnderstande that this is Gods purpose that Christe shoulde deliuer vs from the same This worde worlde is repeated againe to the ende no man may thinke that he is excluded if so bee it he holde the way of faith To iudge is taken in this place as in manie other places for to condemne And wheras he saith y t he came not to coÌ„deÌ„ne the worlde he setteth downe therein the proper ende of his comming For what neede had Christe to come to destroy vs who were vtterly perished Therefore we must consider no other thing in Christ but that God meant to helpe vs for his infinite goodnesse sake that he might saue vs beeing lost And so often as our sinnes do testifie against vs so often as Satan doth pricke vs forward to despayre wee must holde vp this buckler that God woulde not haue vs to perish euerlastingly because he hath ordeined his sonne to bee the sauiour of the worlde And whereas Christe in another place saith that he came to iudgement in that hee is called a stone of stumblyng whereas hee is saide to be the fall of many that is an accidentall thing or that I may so speake a thyng that commeth by chaunce For they that refuse the grace that is offered in him are worthie to finde hym a Iudge and reuenger of such wicked â—ilthie contempt VVhereof there appeareth a most euident token in the Gospel for whereas it is properly the power of God vnto saluation vnto all that beleeue the vnthankfulnesse of many causeth it to turne to their destruction Paule expresseth both verie well when he boasteth that he hath in readinesse the vengeance wherewith hee will punishe all the aduersaries of his doctrine after that the obedience of the godly shall bee fulfilled For it is as much as if hee shoulde say that the Gospel is appointed chiefly and principally vnto the faithfull to bee vnto them for saluation but that afterwarde it shall turne to the destruction of the vnbeleeuers who contemning the grace of Christ
kisse of Iudas Although they call him king an 100. times yet doe they spoile him of his kingdom al power whilest that they do not beleeue his gospel He doth also set foorth the fruit of obedience when he saith Hee hath eternall life to the ende we may be more willing to performe the same For who ought to be so hard hearted but he will submit himselfe willingly vnto Christ hauing the reward of eternall life set before him and yet we see how few he winneth vnto himself with this so great bouÌ„tifulnes Such is our frowardnes that we had rather willingly perish then submit our selues vnto the son of God y t we may be saued through his goodnesse Therefore Christ comprehendeth both these thinges in these wordes both the rule of the godly and sincere worship which he requireth at our handes and the way whereby he hath restored vs vnto life For it were not sufficient for vs to vnderstand that which he taught before namely that he came to rayse the dead vnlesse we did also know how he doth deliuer vs from death He affirmeth that wee doe obtaine life by hearing his doctrine vnderstanding by the woorde heareth faith as it doth immediately shew it selfe And faith hath not his place in the eares but in the heart Furthermore we haue els where declared whence so great force of faith commeth VVe must alwayes consider what the gospel offereth vs. Neither is it any maruell that he that receiueth Christe with all his merites is reconciled vnto God and is absolued from the giltinesse of death that he that is indued with the holy spirite is cloathed with the heauenly righteousnesse that he may walke in newnesse of life Rom. 6. 4. The clause which is added Beleeueth in him that sent mee serueth to establish the authoritie of the Gospell whylest that Christ doth testifie that it came from God and was not forged by man Like as in another place he denieth that that is of himselfe which he speaketh but that it is commanded him of his father afterward in the xiiii chapter and x. verse Hee commeth not into iudgement Heerein is contained a secrete opposition betweene guiltinesse whereunto we are all naturally subiect and the free acquitting which we haue through Christ. For vnlesse all were in danger of damnation to what end should it serue to exempt those that beleeue in Christ Let this therefore be the meaning of these words that we are out of danger of death because we are absolued through the benefite of Christe Therefore howsoeuer Christ doth sanctifie vs and regenerate vs by his spirite into newnesse of life yet the free remission of sinnes is here specially touched wherein alone consisteth the happinesse of men For he beginneth to liue indeed who hath god to be merciful vnto him and howe should God loue vs vnlesse he did pardon our sinnes He hath passed VVhereas certaine latine copies haue it in the future tence Hee shall passe it proceedeth from the ignorance and rashnesse of some man who not vnderstanding the Euangelist his meaning did graunt himself greater libertie theÌ„ was meet For there is no doubtfulnes at all in the Greeke worde And he saith not vnfitly that there is a passage made from death alreadie because both the vncorruptible seede of life is in the children of God after that they are called and they doe alreadie sitte downe with Christe through hope in the heauenly glorye and haue the kyngdome of GOD certainely appoynted within them selues For although theyr life be hidden yet do they not therefore cease of to possesse it through faith although they are beset rounde about with death yet they doe not therefore cease to bee quiet because they know that they are safe enough through the ayde of Christe In the meane while let vs remember that the faithfull are now in such sort in life that they doe alwayes beare about them the matter of death but the spirit which dwelleth in them is y â— life which shall at length abolish the relikes of death For that saying of Paule is true that death is the last enemye that shal be destroyed Neither doth he here intreate either of the perfect abolishing of death or the full exhibiting of life But although life bee onely begunne in vs yet Christe doeth affirme that the faithfull are so sure thereof that they ought not to bee afraide of death neyther is it any maruell seeing they are ingrafted into him who is the fountaine and VVell of lyfe that can neuer be drawen drie 25 Verilie verily I say vnto you that the houre shall come and nowe is when the dead shall heare the voyce of the sonne of GOD and they that shall heare shall liue 26 For as the father hath life in himselfe so he hath also giuen vnto the sonne to haue life in himselfe 27 And hee hath gyuen him power to doe iudgement because hee is the sonne of man 28 Maruell not at this because the houre shall come wherein all they which are in the graues shall heare his voyce 29 And shall come foorth they that haue done good vnto the resurrection of life and they that haue done euill vnto the resurrection of iudgement 25 Verily verily I say vnto you Seeing that the Euangelist bringeth in the sonne of God so oftentimes swearing in the matter of our saluation we doe first of all hereby perceiue how carefull hee was for vs and secondly how greatly it skilleth that the credite of the gospel be well and throughly established and grounded Truly hee seemeth to tell in this place a certaine vncredible thing when as this effect of faith is declared whereof Christ intreateth therefore he confirmeth with an oathe that the voyce of the Gospel is so liuely that it is able to rayse vp the dead It is euident enough that he speaketh of the spirituall death For they that referre it vnto Lazarus and the sonne of the widdow of Naâ—m and such like they are refuted by the text it selfe Christe telleth vs first that wee are all dead before he doth quicken vs. And hereby it appeareth of what force the whole nature of man is vnto the obtaining of saluation VVhen as the Papistes will set vp their free will they compare it to the Samaritane whom the robbers left halfe dead in the way As thogh it were lawful with the smoak of an Allegorie to darken a cleare sentence whereby Christ doth flatly adiudge vs to death And truly seeing that we are estraunged from God through sinne after the falling away of the first man whosoeuer doe not acknowledge themselues to be oppressed with eternall destruction they doe nothing els but deceiue themselues with vaine flatterings I graunt truly that there remaineth some life in the soule of man for both the vnderstanding and will all the senses are so many partes of life but because there is no part of life which doth aspire vnto the heauenly life it is no maruell if the whole man
although this power doe come from some thyng els then from the flesh yet is there no let but that this title doeth aptly agree thereunto For as the eternall worde of God is the fountaine of life so his fleshe doeth powre out vnto vs as a conduit the life which resteth as they say in the inwarde diuinitie And in this sense is it called liuely because it imparteth vnto vs the life which it borroweth of some other That shal be plaine enough if we consider what is the cause of life namely righteousnesse And although righteousnesse doe flow from God alone yet wee haue the same fully giuen vnto vs onely in the flesh of Christ. For the redemption of man was fulfilled in it in it was offered the sacrifice for satisfaction for our sinnes the obedience was perfourmed towardes God which might reconcile him vnto vs. It was also sprinckled with the sanctification of the spirite it was receiued into heauenly glory after that death was ouercome Therefore it followeth that all the partes of life were placed in it so that no man canne iustly complaine that he is depriued of life because it is hid farre off VVhich I will giue for the life of the worlde The worde giue is diuersly taken the former giuing whereof hee maketh mention is done daylye namely so often as Christe doth offer himselfe vnto vs in the seconde place he meaneth that onely giuing which was done vpon the crosse when he offered himselfe vnto the father for a sacrifice For then hee gaue himselfe vnto death for the life of men now he inuiteth vs to reap the fruite of his death For it should nothing profite vs that that sacrifice was once offered vnlesse we should now eate the holy banket Furthermore we must note this that Christ challengeth to himselfe the office of sacrificing his flesh VVhereby appeareth with what wicked sacrilege the papistes do pollute themselues who doe in the Masse vsurpe that which was proper to that priest onely 52 Therefore the Iewes did striue amongest themselues saying how can hee giue vs his flesh to eate 53 Therefore Iesus said vnto them verilie verilie I say vnto you vnlesse you shall eat the flesh of the sonne of man and shall drinke his blood you haue not life in you 54 Hee that eateth my flesh and drinketh my blood hath eternall life and I will rayse him vp at the last day 55 For my flesh is meate in deede and my blood is drinke indeed 56 Hee that eateth my fleshe and drinketh my blood abideth in mee and I in him 57 As the liuing father hath sent me I doe also liue for the father and he that eateth me he shall also liue for mee 58 This is the bread which came downe from heauen not as your fathers eat Manna and dyed he that eateth this bred shall liue for euer 52 Therefore the Iewes did striue Hee nameth the Iewes againe not for honours sake but that he may cast in their teeth their vnbeliefe because they doe not receiue his familiar doctrine concerning eternall life or at least because they do enquire vnmodestly of a thing which was as yet dark doubtful For it is a signe of frowardnes contempt in that he saith they did contende and they who doe dispute so contentiously do stoppe the way before themselues so that they cannot come vnto the knowledge of the truth Neither is this simplie reprehended in them that they did aske concerning the meanes for then should the same reprehension fall vpon Abraham and the blessed virgin Therefore they are either deceiued through ignorance or they deale vncourteously who passing ouer the lust and boldnesse which they had to contend whiche the Euangelist doth only condemne doe only tosse this worde how as if it had been wickednesse for the Iewes to enquyre of the manner of eating But this is rather to be imputed vnto slouthfulnesse then vnto the obedience of faith if we keepe those knots of doubtes vnloosed willingly wittingly which are losed for vs by the word of the Lord. VVherfore it is not onely lawfull to enquire of the manner of eating of the flesh of Christ but it is also profitable for vs to know the same so farre foorth as it is expounded in the scripture Away with that twise stubborne colour of humilitie that one only saying of Christ is sufficient for me when he affirmeth that his flesh is meate in deede I am willingly blinde in the rest As if the heretikes may not haue the same colour if they be willingly ignorant of this that Christ is conceaued of the holy Ghost because beleeuing that he is the seed of Abrahā they will search no farther VVe must only holde this moderation in the secrete workes of God that we desire to knowe to more then he setteth downe in his worde 53 Verilie verilie I say vnto you Indignation did wring out of Christe this oath when he saw his grace refused with so proud contempt for he doth not now vse plaine doctrine but doth also intermingle threatnings to make them afraid withall for he denounceth eternall destruction vnto all those who shall refuse to fet life from his flesh as if hee shoulde say if you despise my fleshe knowe yee that there remaineth no other hope of life for you This vengeance remaineth for all the contemners of the grace of Christe that they doe wickedly perish through their pride and they are to bee vrged with this precise seueritie that they may not proceede to flatter themselues For it we doe threaten death vnto sicke men which refuse remedies what shall the wicked doe when as they endeuour so much as in them lyeth to abolish the life it selfe In that he saith the flesh of the sonne of man it hath great force for he toucheth their contempt which did arise thereupon because they saw that he was like vnto other men The meaning therfore of the wordes is contemne me at your pleasure because of the humble base sight of my flesh yet is there life included in this contemptible flesh whereof if you depriue your selues you shall finde no where els that which can quicken you It was a grosse error of the mē of old who thought that infants were depriued of eternal life vnlesse that the sacrament of the Lords body were giuen them For he speaketh not of the supper but of the euerlasting participation which wee haue without the vse of the supper And the Boemians dealt not well whenas they did prooue by this testimony that the vse of the Cuppe ought to bee common vnto all in general As touching infants Christ his institution doth barre them from the partaking of the supper because they cannot yet try themselues they can not obserue the memorial of the death of Christ. The same institution maketh the cup cōmon vnto all together with the bread for hee commaundeth vs all to drinke thereof 54 Hee that eateth my flesh This is a repetition but not superfluous for it confirmeth
in the Gospel replenished with power wisdome righteousnesse puritie life and with al the giftes of the spirite And he doth here confirme the promise more plainely which we touched of late for he teacheth that he hath store wherewith he is able to refresh vs sufficiently It is indeede a metaphore hard enough at the first sight whē as he saith that there shal floods of liuing water flow out of the belly of the faithfull yet is the sense no whit doubtfull that the beleeuers shall neuer want any spiritual good thing He calleth that liuing water the spring whereof doth neuer waxe drie neither doth the continuall flowing cease I expounde that the manifold graces of the spirite are called floods in the plurall number whiche are necessarie vnto the spirituall life of the soule To bee briefe aswell the perpetuitie of the giftes of the spirite as the aboundance thereof is promised vs in this place Some doe thinke that waters doe flow out of the bellie of the beleeuers when as he that is endowed with the spirit doth impart some part vnto his brethren as there ought to be a mutuall participation amongest vs. Notwithstanding the sense seemeth to me to bee more simple that whosoeuer shall beleeue in Christ he shall haue a well of life as it were springing in him Like as Christe said before in the fourth Chapter Hee that shall drinke of this water shall neuer bee a thirst For whereas the ordinarie drinke doth only quenche the thirst for a short time Christ saith that we doe draw vp by faith the spirite whiche is a fountaine of water leaping out vnto eternall life And yet notwithstanding he doth not teach that the faithfull are so full of Christe the first day that they are afterward neither an hungred nor a thirst but rather that the enioying of Christ doth kindle a new desiring of him and the sense is that the spirit is like to a liuely fountain which runneth alwaies in the faithfull Like as Paule also doth testifie that he is life in vs although we doe yet carry about the matter of death in the relikes of sin And truly seeing that euerie one is made partaker of the giftes of the spirite according to the measure of his faith there can no perfect fulnes thereof be had in this life But in the mean season the faithful do so aspire oftentimes vnto new encreasings of the spirit by going forward in faith that the first fruites which they haue are vnto them sufficient vnto the continuaunce of life But heereby wee are also admonished howe small the measure of our faithe is seeinge that the graces of the spirit do scarse drop by little little in vs which should run like floods if we did yeeld vnto Christ due place as we ought that is if faith did make vs able to receiue him As saith the scripture Some doe restraine this vnto the former member other some vnto the latter but I doe extend it vnto all the whole sentence Againe in my iudgement Christ doth not here assigne any certaine place of the scripture but he taketh a testimonie from the commō doctrine of the Prophets For so often as the Lord promising the aboundance of his spirite doth compare it vnto liuely waters he doth chiefly respect the kingdome of Christ and directeth the minds of the faithfull thyther Therfore all the prophesies concerning the liuely waters haue their fulfilling in Christ because he alone hath opened and reuealed vnto vs the hidden treasures of God Therefore the graces of the spirite are powred out vpon him that wee may all draw of his fulnesse Therefore they are worthie miserablie to perishe who being called so gently and mercifully of Christ doe wander hyther and thither He spake of the spirite The spirite is sometimes called by the name of water because of the cleannesse because it is proper to it to purge our filthinesse but in this place and such like the maner of this phrase is vnlike namely that we are destitute of all ioyce and humor of life saue only whenas the spirit of God doth quicken vs doth water vs as it were with a secret force And here is the figure Synecdoche vsed because all y e parts of life are comprehended vnder one worde water VVhence we do also gather that whosoeuer are not regenerate with the spirite of Christ they are to bee accounted as dead howsoeuer they boast themselues as if they did liue For the spirite was not yet VVe know that the spirit is eternall but the Euangelist saith that that grace of the spirite which was powred out vpon men after Christ his resurrectiō did not appeare openly so long as Christ was conuersant in the world vnder the humble shape of a feruaunt And he speaketh comparatiuely like as when the new Testament is set against the olde God promiseth his spirit vnto the faithful as if he had neuer giuen it vnto the fathers The Disciples had then receiued the first fruites of the spirite for whence commeth faith but from the spirite Therefore the Euangelist doth not simply denie that the grace of the spirit was giuen vnto the godly before Christ his death but that it was not then so apparant as it should be afterward For this is the principall worship of the kingdome of Christe that hee doth gouerne his Church with his spirite But he did then take iust and as it were solemne possession of his kingdome whenas he was lifted vp vnto his fathers right hande It is no marueile then if he did deferre the perfect giuing of his spirite vntill that time Yet there remayneth one question whether he vnderstandeth in this place the visible graces of the spirite or regeneration which is a fruite of adoption I answere that the spirite appeared in these visible giftes as in glasses which was promised by the comming of Christ yet doth hee properly intreat in this place of the power of the spirit whereby we are borne againe and are made new creatures In that therefore that Christe being glorious and indued with great maiestie of gouernment doth sit at the right hand of God but we doe lie vpon the earth poore hungrie and almost voide of spirituall giftes it is to bee imputed to our flownes and weaknesse of faith 40 Therfore many of the companie when they heard these words said This is indeed a Prophet 41 Other some said This is Christ. And others saide shall Christe come out of Galilee 42 Saith not the Scripture that Christ shall come of the seed of Dauid and out of the towne of Bethlehem 43 Therfore there was a strife in the companie because of him Furthermore certaine of them would catch him but no man laid handes on him 40 Therfore many of the companie Nowe the Euangelist reciteth what fruit did spring of the last sermon namely that whilest one thought one thing another another there arose dissention amongest y e people VVee must note that Iohn speaketh not of the
and to addict himselfe wholy vnto him Although he vseth a more honorable name then they were wont to vse as then for the Messias was only accounted the sonne of Dauid at that time 36 VVho is he that I may beleeue By this answere of the blinde man it appeareth that although he knewe as yet no certaine or manifest thing concerning Christ yet was he redy easie to be taught For these words import as much as if he did say I am readie to imbrace him so soone as he shal be reuealed vnto me And we must note that the blinde man is desirous to be taught of Christ who was a Prophete for hee was alreadie perswaded that Christ was sent from god VVherfore he doth not rashly submit his faith vnto his doctrine 37 And thou hast seene him The blinde man coulde be set no farther forwarde by these woordes of Christe saue only vnto a bare colde and hungrie porcion or parcell of faith for Christe maketh no mention either of his power or why he was sent of his father or what he broughte vnto men But this is the principal thing in faith to know that by the sacrifice of his death sinnes are purged and that wee are reconciled vnto God that his resurrection is the tryumph ouer death beeing ouercome that wee are renewed by his spirite that beeing dead vnto the fleshe and sinne we may liue vnto righteousnesse that hee is the onely mediatour that his spirit is the earnest of our adoption and finally that all the parts of eternall life are in him But the Euangelist doth either not recite all the communication which he had with Christ or els he doth only giue vs to vnderstand that the blinde man gaue Christ his name that he might hereafter begin to bee his disciple I do not doubt but that Iesus his mening was to haue him to know that he was christ that he might bring him from this beginning of faith vnto a more full knowledge of him 38 And hee worshipped him The question may be whether hee gaue vnto Christ the honour that is due vnto God or no. The worde which the Euangelist vseth signifieth nothing els saue this that by bowing the knee and other signes he did testifie some worshippe and reuerence I thinke that hereby is meant some rare and vnwonted thing namely that the blind man gaue farre more honor to Christ then to a man or a prophete And yet notwithstanding I doe not thinke that he was come so farre then that he knew that Christ was God reuealed in the flesh Therfore what meaneth this worshipping Seeing that the blind man was perswaded that Iesus was the sonne of God beeing as it were in a traunce by reason of wondering hee dyd throwe downe himselfe before him 39 I am come to iudgement Iudgement cannot be simply taken in this place for the punishment which is laid vpon the wicked and the despicers of God because it is extended vnto the grace of illumination Therefore Christ calleth it iudgemēt because it restoreth things which were cōfused and scattered abroade into some lawfull order yet notwithstanding his meaning is that this is done by the wonderfull counsell of God and contrarie to the common sense of men And truly mans reason iudgeth that nothing can be more vnconuenient then that those shoulde bee made blinde by the light of the world which doe see Therefore this is one of the secrete iudgements of God whereby he casteth downe mans pride Furthermore we must note that the blindnesse which is here mentioned doth not so much come frō christ as through mans fault Neither doth any mans owne nature properly make him blind but seeing y t the reprobate desire nothing els but to quēch his light it must needs be that the eyes of their minde which are infected with wickednes frowardnesse must be blinded with the light offered vnto them To be briefe sithence Christe is of his owne nature the light of the worlde this is a thing that is accidentall that som are made blinde by his comming Yet may this question be asked againe seeing all men are generally condemned of blindnesse who are those that see I answere that that was spoken tauntingly by a concession because the vnbeleeuers althogh they be blinde doe yet notwithstanding thinke that they are very sharpe and quicke of sight and being pusted vp with this confidence they doe not vouchsafe to heare God and the wisedome of the flesh hath a fayre shew without Christ because the world doth not comprehende what true wisdome is Therefore Christ saith that those men doe see who are carried with their owne sense and fantasie deceiuing themselues and others vnder a foolish hope of wisdome accounting their vaine imaginations wisdome Such men become blinde so soone as Christe appeareth in the brightnesse of his Gospell not only because their foolishnesse whiche lay hid before in the darknesse of infidelitie is discouered but because being deeper drowned in darknesse through the iust iudgement of God they loose that little light which remained in them All men truly are born blinde yet there shine some sparkles as yet in the darknesse of corrupt and depraued nature that men may differ from bruit beastes Nowe if any man being puffed vp with a proud confidence and trust which he hath in his own reason do refuse to submit himself to God hee shall seeme wise without Christe but the brightnesse of Christe shall make him foolish Because the vanitie of mans minde beginneth then to appeare when as the heauenly wisedome commeth abroade But Christe his meaning was to expresse by these words as I haue said before some greater thing For hypocrites doe not so stubbornly resist God before such time as Christ doeth beginne to shine but so soone as the light commeth neerer them they rebell against God with open warre and as if they were his open enemies Therefore this frowardnesse vnthankfulnesse causeth their blindnes to be doubled that God doth eyther put out or altogether pluck out in his iust iudgement their eyes which were before depriued of the true light Now doe we know the summe of this place that Christ came into the worlde that hee may illuminate the blinde and bring those vnto madnesse which seeme to themselues to be wise And in the former place he maketh mention of giuing sight because this is the proper cause of his comming For hee came not to iudge the worlde but rather to saue that which was perished as Paule 2. Cor. 10. 6. when he saith that God hath vengeance in readinesse against all the rebellious he addeth also that this punishment shall take place after that the obedience of the godly shal be fulfilled Neither ought this vengeance to be restrained vnto the person of Christ as if hee did not the same dayly by the ministers of his Gospell VVerefore we must take good heede least any of vs doe pull downe vpon his own pate this horrible punishment through a fond
be saued For calling did at length in his time reueale the secrete counsell of God wherby men are ordeined vnto life and certainely it is effectuall whylest that he doth regenerate vnto himself by his spirit those to be his sonnes who were before begotteÌ„ of flesh blood NotwithstaÌ„ding here ariseth a question how the Gentiles were brought to bee gathered vnto the Iewes For it was not meete that the Iewes should cast away the couenant which god had made with the fathers y t they might offer theÌ„selues to serue Christ againe that it was not conuenient that the Gentiles should take vpon them the yoke of the lawe that being ingrafted into Christ they might become companions of the Iewes Here must wee marke the distinction betweene the substance of the couenant and the externall additions For the Gentiles coulde by no other meanes submit themselues vnto y e faith of Christ saue only by imbracing that eternall couenant wherein the saluation of the worlde was grounded By this meanes were the Prophesiâ—s fulfilled Straungers shall speake the language of Canaan Isay 19. 18. And againe seuen Gentiles shall catch holde on the cloake of one Iewe and shall say we will walke with you Zach. 18. 23. And againe they shall come from far and go vp into the mount Syon And therefore was Abraham called the father of many nations Gen. 17. 5. because they should come from the East VVest which should sit downe in the kingdome of God with him Mat. 8. 11. And as touching the ceremonies they are the middle wall whiche Paul saith was taken away Ephe. 2. 14. So that wee were ioyned vnto the Iewes into the vnitie of faith as touching the substance and the ceremonies were abolished least there should be any thing which might keepe them back from ioyning hands with vs. And there shall be one flock That is that al the children of god may grow into one body as we doe all confesse one catholike faith and one body must of necessitie haue one head onely There is one God saith Paule one faith one baptisme Therefore we must be one as we are called into one hope Eph. 4. 4. And although this stock doth seeme to be diuided into diuers fouldes yet are the faithfull which are dispearsed throughout the whole world enclosed with common hedges because the 〈…〉 is preached vnto all the same sacraments are in vse there is the same forme of prayer and those thinges which are requisite in the profession of faith Marke the meanes wherby the flocke of God is gathered togeather namely when there is one shepheard of all and his voyce is hearde The meaning of which wordes is this when as the Church is subiect to Christ alone is subiect to gouernment and taketh heed vnto his doctrine then is the estate thereof well ordered If the Papistes can shew vs any such thing amongst them let them inioy that title of the Churche whereof they boast so muche but and if Christe bee silent there his Maiestie be troden vnder foote his holy ordinaunces be mocked what other thing is their vnity but a diuelish conspiracie which is worse and more execrable then all disorder and flattering abroade Therfore let vs remember that we must alwayes begin at the head For which cause when as the Prophetes doe describe the restoring of the church they doe alway ioyne Dauid the king with God as if they should say that there is neither any church where God doth not reigne neither any kingdome of God where the honour of a shepheard is not ascribed vnto Christ. 17 Therfore doth the father loue mee There is an other higher cause for which the father loueth the sonne For the voyce was not heard in vain from heauen That he was the welbeloued sonne in whom God was well pleased Mat. 3. 17. But because hee was both made man for our sake and the father loued him to this end that he might reconcile vs vnto himselfe it is no maruell that he doth affirme that he is loued therfore because our saluation is more deare vnto him then his owne life And this is a wonderful commendation of Gods goodnesse toward vs and such as ought worthilie to cause vs to loue him wholy in that hee doth not only powre vpon vs the loue which is due to his only sonne but referreth it vnto vs as vnto the finall cause And truly Christ had no need to put vppon him our flesh that in it he might be beloued but that by redeeming vs he might be a pledge of his fathers mercy That I may take it againe Because the death of Christe whereof the Disciples heard might make theÌ„ not a little sorowfull yea might greatly shake their faith he comforteth them with the hope of his resurrection which should immediately ensue as if he should say that he woulde not die vpon this condition that he may be swallowed vp of death but that he may rise againe a conquerour straightway And we must at this day so thinke vpon the death of Christ that we doe therewithall remeÌ„ber the glory of his resurrection So that we do acknowledge him to haue been life because hauing entred into combate with death he hath ouercome the same mightily and tryumphed victoriously 18 No man taketh it from mee The other comfort wherwith the disciples may vphold theÌ„selues in the death of Christ is this that he dyeth not against his will but doth willingly offer himselfe for the sauegarde of his â—â—ocke Furthermore he doth not only deny that men haue power to put him to death saue only in asmuch as he will suffer them but he doth also exempt himselfe from all manner force of necessitie VVe stand in another state who must of necessitie die because of sin Christe himselfe was also borne a mortall man but this was voluntarie submission and not any bondage laid vpon him by some other Therefore Christes intent was to fortifie his disciples least that seeing him shortly after caried away to be put to death they shold haue bin discouraged as if he had been oppressed of his enemies but that they might acknoweledge that he did die to redeeme his flocke through the wonderfull prouidence of God There is a continuall profite in this doctrine that the death of Christ is a continuall sacrifice for our sinnes therfore because it was a voluntarie sacrifice according to that saying of Paul Rom. 5. 19. These wordes I lay it downe of my self may be expounded two maner of wayes either that Christ putteth his life from him hee himselfe remayning perfect as if any man should put off his cloathes or that hee dyeth of his owne accord This commandement Hee calleth vs vnto the eternall counsell of God the father to the end we may know that he was so carefull for our saluation that he gaue vs his only sonne how great soeuer hee bee And Christ himselfe who came into the world that he might shew himselfe obedient vnto the father sheweth that this is
what should become of men in so greate frailtie of the fleshe if hauing once obtained life they shoulde afterward be left vnto themselues Therefore the continuall estate of the life must be grounded vpon the power of the selfe same Christ that hee may finish that which he hath begunne And the faithfull are saide neuer to dye for this cause because their soules being borne againe of the vncorruptible seed haue the spirite of Christ abiding in them whereby they are continually quickned For although the body be subiect to death because of sinne yet that spirite is life for righteousnesse Rom. 8. 10. And in that the outwarde man is dayly corrupted in them that is so farre from impayring theyr true life that it euen helpeth forwarde the same because the inwarde man is renewed from day to day 2. Cor. 4. 16. Yea death it selfe is in them a certaine setting free from the bondage of death Doest thou beleeue this Christ seemeth at the firste sight to intreate of the spirituall life for this cause that hee may withdrawe the minde of Martha from her present desire Martha did desire to haue her brother restored to life Christ answereth that he is the authour of a better life namely because he quickneth the soules of the faithfull by his heauenly power But I doe not doubt but that his meaning was to comprehende a double grace Therefore he commendeth generally the spirituall life which he giueth vnto all those that be his but he will giue some tast thereby of this power which hee would afterward shewe in raysing vp Lazarus 27 Truly Lorde To the end that Martha may prooue that she did beleeue that which she had heard of Christ that he is the resurrection the life she maketh answere that she beleeueth that he is Christe and the sonne of God so that indeed this knowledge comprehendeth in it selfe the summe of all good things For we must alwayes mark to what end the Messias was promised and what office the Prophetes doe attribute vnto him And when as Martha confesseth that it was he that shoulde come she confirmeth her faith with the prophesies of the Prophetes VVhereupon it followeth that the full restoring of all thinges and perfect felicitie is to be hoped for at his hands and finally that he was sent for this cause that he may erect set in order a true and absolute estate of the kingdome of God 28 VVhen she had said these thinges she went and called her sister Mary secretly saying the master is present and calleth thee 29 So soone as shee heard that shee ryseth straightway and commeth vnto him 30 And Iesus was not yet come into the towne but was in the place where Martha met him 31 The Iewes therefore which were with her at home and did comfort her seeing that Mary arose sodainely and went out they followed her saying shee goeth vnto the graue that shee may weepe there 32 Therefore after that Mary came where Iesus was when shee sawe him shee fell at his feete saying vnto him Lorde if thou haddest beene heere my brother had not beene dead 33 Therefore so soone as Iesus saw her weeping and the Iewes whiche came with her weeping he groâ—ed in the spirite and troubled himselfe 34 And hee sayde where haue you laide hym They say vnto him come and see 35 Iesus wept 36 Therfore the Iewes said behold how he loued him 37 And certaine of them said could not he which opened the eyes of one that was blinde bring to passe that this man should not die 38 Then Iesus groned againe in himselfe and came vnto the graue and it was a 〈◊〉 and a stone laid vpon it â—â— Called her sister It is likely that Christ stayed without the towne at the request of Martha least he should come into such an assemblie of men For she feared daunger because Christ had but of late hardly escaped out of the middest of death Therefore least his comming shoulde be noysed abroade any further she telleth her sister priuilie The master is present This word master doth shew what account these godly matrones did make of Christ And although they had not profited so much as became them yet was this a great matter that they had wholy addicted themselues to be his disciples And the sodaine departure of Mary that she might come to meet him doth not a little testifie how she reuerenced him 31 Therfore the Iewes that were with her Although Christ suffereth Martha to returne home that she might draw aside her sister out of the companie yet Christe did intend an other thing namely that he might haue the Iewes to see the myracle They doe in no case thinke vpon this but it was no new matter that men should be brought thyther as it were in darknes by the secret prouidence of God whyther they went not They thinke y t Mary goeth vnto the graue as those are wont to doe who seek to haue their sorrow stirred vp For this disease reigneth commonly euery where that husbands being depriued of their wiues and parents of their children and again wiues of their husbandes and children of their parents or kinsfolkes or friendes doe increase ambitiously by all means possible their mourning and it is a solemne thing to finde out diuers inuentions to this ende So that indeede whereas the affections of men are alreadie inordinate they prick them forward with newe prickes to the ende they may the more vehementlye and with greater force resiste God Further more it was their dutie to pull backe Mary least by beholding the Sepulchre she should gather matter of mourning but they dare not vse so sharpe a remedie but euen they themselues doe nourish the inteÌ„perancie of her grief in that they beare heâ— coÌ„panie So that it falleth out oftentimes that their consolations are little worth who beare with their friendes too much 32 Shee fell downe at his feete In that she falleth downe at his feet we doe thereby gather that he was worshipped in that house aboue the coÌ„mon order and manner of men For although they were wont to prostrate themselues before kinges and rulers yet because Christ had him selfe no princely or loftie thing in himselfe according to the flesh Mary falleth downe at his feete for another ende Neither would she haue doone so vnlesse shee had beene perswaded that hee was the sonne of God Lord if thou hadst been here Although she seemeth to speake honourably of Christ after a sort yet we haue of late declared what corruption is in these wordes For doubtlesse the power of Christ whiche did replenish heaueÌ„ earth ought not to haue bin restrained vnto his corporall presence 33 Hee groned in the spirite Vnlesse Christ had sorrowed togeather with them he woulde haue stood rather with a fierce countenance but when as he conformeth himselfe vnto them euen vnto weeping he declareth his agreement with them For the Euangelist seemeth in my iudgement to expresse the cause of such
vnderstande that it is no fraile or temporall ioy whereof he speaketh but that it neuer falleth away VVherefore let vs learne that wee must seeke the hope of saluation in Christes doctrine which may be of force aswell in life as in death Your ioy may bee fulfilled He addeth that this ioy shall be perfect full not because the faithfull are free from all sorrow but because the matter of ioy aboundeth so that no feare no care no sorrowe doth at any time swallow them vp For those that haue this grace giuen them to glory in Christ neither life nor death nor any miseries can hinder them from triumphing ouer heauinesse 12 This is my commaundement that yee loue one another as I haue loued you 13 No man hath greater loue then this that a man should put away his life for his friendes 14 You are my friendes if you doe those thinges which I commaund you 15 After this I wil not cal you seruants because the seruant knoweth not what his master doth but I haue called you friendes because what thinges soeuer I haue heard of my father I haue made them knowen vnto you 12 This is my commandement Seeing that it is meete that wee direct our life according to Christes commaundement we must know especially what he willeth and commaundeth Therefore he repeateth that nowe which hee had saide before that this pleaseth him aboue all other thinges that the faithful doe loue one another The loue reuereÌ„ce of God is former in order indeede but because the lawfull tryall thereof is loue toward the neighbours hee maketh mention principally of this Furthermore like as of late in the generall reuerencing of doctrine so now he setteth before vs after a sort a patterne which we must folow for he loued all his to the end they may loue one another VVe haue spoken in the chapter next going before why he commandeth nothing in plaine wordes in this place touching the louing of the vnbeleeuers 13 Greater loue then this Christ setteth foorth sometimes the greatnesse of his loue toward vs to the end he may the better establishe the hope of our saluation and now he goeth farther that hee may enflame vs to loue our brethren by his own exaÌ„ple Yet he coupleth both things together for he will haue vs to receiue by faith the infinite sweetnesse of his goodnes and secondly he allureth vs by this meanes vnto the study of loue So Paule vnto the Ephesians Ephe. 5. 2. VValk in loue as Christ hath loued vs and hath giuen himselfe for vs an offering and a sacrifice of a sweet sauour to God God coulde haue redeemed vs otherwise by his worde or his becke vnlesse he had thought good that it should be otherwise for our sake that in not sparing his owne and onely begotten sonne he might in his person declare how carefull hee was for our saluation And now those hearts must needes bee as hard as yron stone which cannot bee softened with such incomparable sweetnes of Gods loue Yet a question may be asked in this place how Christ died for his friends seeing that we were his enemies before he reconciled vs. For hauing purged our sinnes by the sacrifice of his death hee remoued the coimitie which was betweene God and vs. Let vs set the answer to this question out of the third chapter where we haue said that in respect of our selues there is dissention betweene God and vs vntill our sinnes be abolished by the death of Christ and that euerlasting loue of God wherewith he loued euen his enemies was the cause of this grace whiche was giueÌ„ in Christ. After this sort Christ gaue his life for strangers yet such as he loued euen theÌ„ otherwise he wold not haue died for theÌ„ 14 Yee are my friends He meaneth not that we do attaine vnto such honour by any merit of our owne but hee doth only tell vs vpon what condition he receiueth vs into fauour and vouchsafeth to reckon vs amongst his friends As he said of late If yee shall keepe my commandements yee shall abide in my loue â—or the grace of our sauiour God hath appeared teaching vs that denying vngodlines worldly lustes we should liue chastly righteously godlily in this world Tit. 2. 11. 12. But prophane men who wax wanton against Christe through the wicked contempt of the gospel doe tenounce his friendship 15 After this I will not call you seruants He declareth proueth his loue toward his disciples by another argument to wit that he did altogether reueale himself vnto them like as familiar communication taketh place amongst friends I saith he haue giuen you farre more then mortal man is wont to giue to his seruants therfore let this be vnto you a pledge of my loue towarde you in that I haue laide open vnto you the hidden mysteries of the heauenly wisdom mildlie frindly which I had heard of the father This is an excellent coÌ„mendation of the gospel that wee haue Christs heart as it were opened there so that we need not doubt of his loue There is no cause why we should desire to goe vp into heauen or downe into the deepe to set the certaintie of our saluation let this testimonie of loue which is contained in the gospel suffice vs because it shall neuer deceiue vs. Moses said Deut. 4. 7. vnto the old people what nation vnder heauen is so noble which hath God comming nigh vnto it as God doth common with thee this day But our noblenesse doth farre excell that since that GOD powred out himselfe wholy in his sonne VVherefore their vnthankfulnes is so much the greater and their frowardnesse so much the more vntollerable who beeing not content with the wonderfull wisdome of the Gospel do flie ouer vnto new speculations through proud lust VVhatsoeuer I haue heard It is certain that the Disciples knew not all things which Christ knew neither could it bee that they should attaine vnto so great highnes and seeing that he is the vncomprehensible wisdom of God he gaue euery man a certain portion of knowledge which was sufficient Therfore why saith he that hee reuealed all things I answere that this is restrained vnto the person office of the Mediatour He made himself the meane betweene God vs who receiued that from the secrete sanctuary of God which he did giue vnto vs as they say from hand to hand Therfore Christ omitted none of those things but told them vnto his disciples which were appertinent to our saluation which were profitable for vs. So that in as much as he is ordained the master only teacher of the church he heard nothing of the father which he taught not his faithfully only let vs haue an huÌ„ble desire to learn he readie apt to bee taught we shall perceiue that Paul doth not in vain call the gospel wisdome which maketh men perfect Col. 1. 28. 16 Yeâ— haue not chosen meâ— but I haue chosen you and
which shal come to passe 14. He shal glorifie me because he shal take of mine and show vnto you 15. Al things which the father hath are mine therefore said I vnto you he shal take of mine and shew vnto you 8. VVhen yee shall come Omittinge the diuersitie of expositions whiche the obscuritye of this place hath broughte forthe I will onelye affirme that whiche I doe thinke dooth beste of all agree with Christ his meaning Hee had promised the spirit to his disciples he commendeth the excellency of the gift now by the effect because his spirit shal not gouerne vphold and defend them alone but shal spread abroad his force farther He shal reproue the world saith he That is he shal not onely abide shut vp in you but shall spreade abroade himselfe from you through his power throughout the whole worlde Therefore hee promiseth vnto them the spirite which shall be the iudge of the world and by whome their preaching shal be so liuely and effectuall that it shal bring those into order who passing their boundes beefore throughe vnbrideled lyberty were holden with no feare or reuerence And we must note that Christ speaketh not in this place of secrete reuelations but of the power of the spirite which appeareth in the externall preaching of the Gospel and in the voice of menne For how commeth it to passe that the voice of manne pearceth the mindes doth take roote there and finallye bringeth foorth fruite making fleshy heartes of stony heartes and renewinge the menne themselues saue only because the spirit of Christ doth quicken it Otherwise it shuld be a dead letter and a vaine founde as Paul teacheth excellently 2. Cor. 3. 6. where he boasteth that he is a minister of the spirite because God wrought mightely in his doctrine The sense therefore is this when as the Apostles shal haue the spirite giuen them they shall bee furnished with celestiall and diuine power that they maye exercise authoritie and haue iurisdiction throughout the whole world This is attributed rather to the spirite then to them because they shall haue no power of their owne seeing they shal be onely ministers and instrumentes and it is the spirite alone which is in them which shall gouerne I thinke that he comprehendeth vnder this word world aswel those that should be truely conuerted vnto Christ as the reprobate and hypocrites For the spirit reproueth men two manner of wayes in the preaching of the Gospel for some are touched throughly so that they humble themselues willingly they subscribe vnto the iudgemente readily whereby they are condemned Othersome although they being conuicted cannot escape guiltinesse yet doe they not yeelde from their heart neyther doe they submit themselues vnto the authority and dominion of the spirit but rather beeinge subdued they frette inwardly and being confounded they doe not yet cease to nourish stubbernnes in their hearts Now do we see how the spirite ought to reproue the world by the Apostles to witte because GOD reuealed his iudgement in the Gospel wherewith when the consciences were smitten they beganne to feale their own mysery and the grace of God For the word Elenchein is taken in this place for to conuicte That which is contained 1. Corinth â—4 24. shall bringe no small lighte to the vnderstanding of this place where Paul saith if they prophecie all and an vnbeleeuer or an idiote doe come in he is reproued of all he is iudged of all and so the secretes of his heart are made manifest Paule intreateth in that place properly of one kinde of reprouing to wit when the Lord bringeth his elect vnto repentaunce by the Gospel yet it appeareth euidently heereby how the spirit of God doth by the sound of mans voyce compell men vnacquainted before with the yoake to acknowledge and submit themselues to his gouernment Now the question is to what end Christ said thus Some doe thinke that he noteth the cause of the hatred whereof he made mention as if he should say that the world doth hate them for this cause because the spirite shall vrge the world on the other side by them But I doe rather subscribe vnto those other who teach that Christe didde intende some other thing as I haue alreadye touched in the beeginninge For it was verye requisite that the Apostles shoulde knowe that the gyfte of the spirite which was promysed them was no small gyft Therefore the excellencie thereof is descrybed that GOD shall by this meanes erecte his iudgemente seate to iudge the whole world 9. Of sinne Now it remayneth that we see what it is to reproue of sinne Christ seemeth to make infidelytie the onely cause of sinne and that is diuersly wrested by the interpreters But as I sayd before I will not declare what euery one of them teacheth or thinketh VVe must firste of all note that the iudgement of the spirite beginneth at the declaration of sinne For this is the beginning of spiritual doctrine that menne begotten in sinne haue nothing in themselues but the matter of sinne Furthermore Christ maketh mention of infidelitie to the ende hee mighte shew what the nature of man is in it selfe For because the bond wherby he vniteth himselfe vnto vs is fayth vntil we beleeue in him wee are without him and deuided from him Therefore these words importe as much as if he should haue said when the spirit shall come he shal declare and proue that sinne reigneth in the world without me Therfore infidelitie is named in this place because it separateth vs from Christ and so bringeth to passe that there is nothing left in vs but sinne To be shorte the corruption and frowardnes of mans nature is condemned in these words least we should think that there is one drop of righteousnes in vs without Christ. 10. Of righteousnes VVe must note the course of the degrees whiche Christ setteth downe Hee saith now that the worlde must be reproued of righteousnes For doubtlesse menne shal not hunger and thriste after righteousnes yea they shal with loathsomnesse refuse whatsoeuer shall be spoken of it vnlesse they shal be touched with the feeling of sin Especially we must thus thinke of the faithfull that they cannot profitte in the Gospel vntil they shal be first humbled which cannot be vntill they come to the knowledge of their sinnes It is the proper function of the law to call the consciences vnto Gods iudgement and to wounde them with feare but the Gospel cannot be rightly preached but that it muste bring from sinne vnto righteousnes and from death to life Therefore it must needes borrow that first member of the law wherof Christ spake And heere vnderstand that righteousnes which we haue by the grace of Christ. Christ placeth that in his ascention vnto his father and that not without cause for like as as Paule testifieth Rom. 4. 24 hee rose againe for our iustification so he sitteth nowe at the right hande of the father that he may exercise whatsoeuer power
what those thinges be which the Apostles could not beare Hee shall declare vnto you those thinges which shall come saieth he Some doe restraine this vnto the spirite of prophecie but in my iudgment he meaneth rather the estate of his spirituall kingdome whiche shoulde come suche as the Apostles saw shortely after his resurrection but they could in no case comprehend it then Therfore he doth not promise thē prophecies concerning things which shuld happen after their death but he only giueth thē to vnderstand that the nature of his kingdome shal be of an other sorte and the glory farre greater then they can nowe conceiue in their mindes The treasures of which hidden wisdome which the heauenly Aungels doe learne by the Church with admiration Paule expoundeth and vnfoldeth in the Epistle to the Ephesians from the first chapter vntil the ende of the fourth VVherefore there is no cause why we shuld fette it out of the Popes tresurie or chest For he shal not speake of himselfe This is a confirmation of that clause hee shal leade you into all trueth VVe know that God is the fountaine of truth and that there is no certeine or sound thing without him VVherefore to the end the Apostles may safely or assuredly beleeue the oracles of the spirite Christ affirmeth that they are diuine as if hee should say that all that floweth from God which the spirit shal bring And yet the maiestie of the spirit is no whitte diminished by these woordes as if hee were not God or were inferiour to the father but they are referred vnto the capacitie of our minde For because we doe not sufficiently comprehende by reason of the vale put betweene with how great reuerence we ought to receiue those thinges which the spirite reuealeth vnto vs therefore there is expresse mention made of his diuinitie like as hee is called els where the earnest wherby God doth confirme vnto vs our saluatiō and the seale wherby he sealeth vnto vs the certeintie thereof In sum Christ meant to teach that the doctrine of the spirit is not of this worlde as if it were bred in the ayre but that it shal come out of the secrete places of the heauenly sanctuary Ephe. 1. 3. 14. Hee shall glorifie me Now Christ telleth them that the spirite shall not come that he may erect some new kingdome but rather that he may establish the glory giuen him of the father For many men dreame that Christ taught onely that he might deliuer the first rudimentes and that he might send the disciples afterwarde into an higher schoole By this meanes they make no more account of the gospel then of the law which is said Galath 3. 24. to haue beene a schoole maister to the olde people There is an other errour which is no more to be borne with then this which followeth is that Christ hauing taken his leaue as if he had made an end of ruling were nothing now They thrust the spirit into his place From this fountaine did flow the sacrileges of the Pope and Mahomet For although these Antichristes doe much differ one from another yet they haue both one principle to witte that we are entred into the right faith by the gospel but yet we must fette the perfection of doctrine somwhere else which may throughly pullish vs. If the scripture be obiected to the Pope he saith that we ought not to stay there because the spirite which came vpon afterward hath lifted vs vppe aboue it by many additions Mahomet saith that without his Alcharan men do alwayes continue children therefore the world was falsly bewitched vnder colour of the spirit to depart from the plaine trueth of Christ. For so soone as the spirite is pluckte away from the word of Christ the gate is set open vnto all manner of dotinges and seducinges The like way of deceiuing hath beene assayed in our time by many frantik fellowes The doctrine which is written seemed to them to be litterall therefore it pleased thē to coine a new kinde of diuinitie which should consist vpon reuelations Now we see how litle superfluitie there was in Christ his admonition that he shuld be glorified by the spirit which he would send to the end we might know that this is the office of the spirit to establish Christe his kingdom and to defend and confirme for euer whatsoeuer the Father hath giuen him Then to what end serueth the doctrine of the spirit not that it may lead vs away from the schoole of Christ but rather that tha◠voice may be established whereby we are commanded to heare him Otherwise he should take somewhat from Christ his glory The reason is added He shall take of mine saith Christ in which woordes he giueth vs to vnderstand that we receiue the spirit to this end that we may enioy his benefites For what dooth he giue vs That wee may be washed by the bloud of Christe that sinne may be abolished in vs through his death that our old man may be crucified that his resurrection may be able to reforme vs vnto newnes of life finally that we may be partakers of his good thinges Therfore the spirit giueth vs nothing aparte from Christ but taketh that from Christ which he powreth ouer into vs. The same must we thinke of doctrine For he doth not illuminate vs that he may lead vs away euen a litle from Christ but that he may fulfil that which Paul saith 1. Cor. That Christ is made vnto vs wisdom and againe he openeth those treasures which are hidden in Christ. In sum he enricheth vs with no other but with the riches of Christe that he may shew forth his glory in al things 15. VVhat things soeuer the father hath they are mine Because Christ might seeme to take from his father that which he chalengeth to himself he cōfesseth that he hath that from the father which he imparteth vnto vs by the spirit And when as he saith that al things which the father hath are his he speaketh in the person of a mediatour because we must draw out of his fulnes He hath alwaies respect vnto vs as hath bin said but we see how the more part of men deceiue thēselues which passing ouer Christ seeke God here and there Other some expound it that that is common to the sonne whatsoeuer the father hath inasmuch as the same is God But hee intreateth not so much in this place of the hidden inward that I may so call it power as of his office which was enioyned him towarde vs. Finally he commendeth his riches that he may inuite vs to enioy thē and he reckoneth the spirit amongst the gifts which we receiue of the father by his hand 16. A litle while and you see me not and againe a litle while and yee see me because I goe to my father 17. Therfore certeine of his disciples said amongst themselues what is this that hee saith vnto vs A litle while and ye see me not and againe a
spake openly 18. 20 The name comforter apperteineth aswell to Christ as to the spirit 14 16 The comforter should not haue come vnlesse Christe had gone away 16. 7 hee should teach the Apostles al things 14. 26 Christ his godlines towardes his mother was strange 19. 25 Christe is the onelye meanes to please God 1. 29 How wee receiue of Christe his fulnes 1. 16. Christ sitteth vppon a colte 12. 14 15 Christe praieth for his Apostles and not for the world 17. 9 Christ is the king of Israel 1. 46 and 12. 13 Christ his coat 19. 23 The multitude wil make Christe a king 6. 16 They seeke Christ that they may be filled 6. 16 They beare witnesse of Christe 12. 17 Church How the Church can be restored 6. 45 What we must chiefly respecte in the gouernment of the church 10. The church hath no more deadly enemies than houshold enemies 13. 18 Circumcision Circum is of the Fathers 7. 22 Commandement The commandements of Christ are loue 15. 12 Those which keepe Christ his coÌ„mandementes are beloued of him 15. 10 Confession Confes. must not bee separated from faith 12. 24 Confidence Confid in our knowledge is the worste plague of all other 7. 28 The hope and confidence which leaneth vnto Christ ouercommeth al feare 12. 14 The certeintie of confidence is necessary 3. 18 Conscience whence peace of conscience ariseth 15. 11. A notable example of a fearfull conscience in Pilate 19. 11. Counsel Counsel taken according to the reason of the flesh 11. 49. Crosse. the humilitie of the crosse offendeth many 1. 46. If the feare of the crosse doe terrifie vs from followinge christe it is a great shame 19. 25. Crowne the crowne of thornes 19. 2 Cuppe those men do not refuse the cuppe giuen them of God who seeke remedy for diseases 18. 11. Curiositie An example of hurtfull curiosity in Peter 2. 20. D. Darkenesse To walke in darkenesse 8. 12. 25. not to abide in the same place 46. Dauid Dauid did beare Christe his person 16. 28. Dead the dead shall heare the voice of the sonne of God 5. 25. Christ raiseth the dead As the father 5. 21. Death VVhy christ his death is a sacrifice for our sinnes 10. 18. Christe his deathe is likened to sowing 12. 23. why it was requisite that christe his death shuld be voluÌ„tary 12. 12 Christe his death was the perfect restoring of the world 12. 31 In the death of christe we haue sure hope of life 19. 30. what we oughte chiefly to consider in the deathe of Christe 12. 27. In the death of christe we must loke vnto the eternall counsell of God 16. 32. there was nothinge done in the death of christ but that which was decreed by the hande and counsell of God 19. 17. the whole accomplishing of our saluation and all the partes thereof are contained in the deathe of christ 19. 30. The death of faithfull is a passage vnto God 3. 1. Howe the bitternesse of deathe waxeth pleasant vnto vs. 12. 26. The houre of euery man Death is appoynted 7. 30. All men are naturally afraide of death 21. 18. VVe caÌ„not ouercome the fear of death without gods helpe 21. 18. God is glorified by the death of the martyrs in y â— same place How that those that beleeue are sayd to passe from death to life 5. 24. None of the faithfull shall see death 8. 51. Deedes All the deedes of Christ are not to be imitated 13. 14. Doe VVithout me yee can doe nothing 15. 5. Degrees Degrees to be coÌ„sidered in the wordes of Christ. 12. 27. Deliberation Deliberation which is godly 11. 48. Deceit Deceit what it signifieth in Iohn 1. 47. Disciples By what marke Christ distinguished his disciples froÌ„ the world 14. 2â— 17. 22. True disciples of Christe 8. 31. The disciple is not greater then his master 19. 26. The disciples of Christe goinge backewarde 6. 66. The disciples beleeue Christe 2. 11. Iesus standeth in the middest of them 20. 19. The disciples are sent 17. 18. 20. 21. The disciples are cleane 13. 11. because of the woorde of Christe 15. 3. Dissention Dissention about christ 7. 43. 10. 19. Deuill The deuil is the father of lying 8. 44. VVhether the deuill be a lier by nature or no. 8. 44. Diuinitie Diuinitie of Christe sheweth forth it selfe more mightily after his ascention 14. 12. The diuinitie of Christe is eternall 11. Doctrine What is the chiefest thing in doctrine 1. 45. How Christ calleth his doctrine the fathers doctrine 7. 16. Christe is asked by Cayphas of his doctrine 18. 19. The end of Christ his doctrine 16. 25. Those which loue Christes doctrine do profit dayly 14. 21. Christ his doctrine is a stone of stumbling to the vnbeleeuers 6. 66 They blaspheme the spirit who thinke that any thâ—ng ought to be added vnto the doctrine of the Apostles 16. 13. We must stay our selues vpon the doctrin of the Apostls in the same place It is a peculier gifte of God to embrace doctrine 6. 44. Whence we must set the autority of the spiritual doctrine 7. 16. The way to examine doctrin 7. 18 The contempt of doctrine troubleth the godly 15. 20. The doctrine of Christ shall be a death to the vnbeleeuers 6. 60. Wee must distinguish diligently betweene general doctrine suppositions 19. 7. Drawn How men are said to bee drawn of God 6. 44. Draweth The father draweth vnto Christ. 6. 44. Dye It is expedient that one dye for the people 11. 51. 18. 14. Dyeth Christ dieth 16. 19. 30 Duety VVhat is our duetie in entring into daungers 7. 1. E Elect. Howe the elect are distinguished from the reprobate 17. 6. Why god careth for the elect 17. 3 Gods spirit worketh in the elect after an hidden manner 17. 10. By what marke the Elect are distinguished from the reprobate 5. 29. and 6. 37. God keepeth backe the Elect by an hidden bridle 20. 28. Christ giueth life to the Elect alone 17. 3. How sure the Electe are of their saluation 10. 29. Election Election is lame without faith 6. 40. The knowledge of Election ought to procure in vs the desire to praie 17. 9. Two kinds of Election 15. 16. Elias Elias called Iohn 1. 21. Empires Empires did not arise rashely nor through the errour of men 10. 35. Errour Errour arose amongst the disciples by mistaking the wordes of Christ. 21. 23. Erring No end of erring vnlesse we cleaue to the worde of GOD. 22. 23. Eutiches Eutich heretike 21. 23 Euangelist Those things are sufficient to saluation whiche the Euangelistes haue comprehended in writinges 21. 24. Euils The Euils which we suffer are to be imputed to our liues 5. 14 Excommunication The ryte of Excommunication did springe from the moste auncient custome of the Church 9. 22. Excommunication must be restored to his lawfull vse 16. 2. Excommunication is the sinowe of Ecclesiasticall discipline 12. 42. Excuse The Iewes haue no excuse 15. 22. Easter Preparation
is giuen to the faithful by Christ ibid. Peace is to be imbraced 160. 9. The name of Peace vsed diuersly 561. 42. VVe must not abuse the word peace 14. 17. Penney how much in value 534. 1. Who are the people of God 73. 10. The importunitie of the people in desiring miracles 228. 45. The vnconstancie of the people 737. 20. What manner perfection the godlye haue in this world 333. 33. 348. 356. 30. 404. 10. The state of the perfection of Monkes 525. 19. The perpetuitie of a blessed lyfe 400. 26. How farre persecution is to bee shunned 278. 23. Acception of persons is faultie 135. 19. Vnitie of person in the two natures of Christ 33. 43. The distinction of persons in God 474. 5. 802. 19. Peter is called a rock and not contrarie 462. 19. whether Peter was the chiefest of the Apostles 〈…〉 Peter is not the foundation of the church 462. 19. Peter adorned of Christ with a double honour 490. 18. Peter sinned not against the holy ghost 725. 74. Peters faith vnperfecte 430. 28. 431 31. Peter his rashnes 430. 28. 723. whence the Papists gather Peters supremacie 508. 24. Peter his fall 723. Peters true repentance 726. 75. Pharises whence so tearmed 170. 20. 434. 1. 605. 2. The Pharises prophaners of the law 170 20. Philo his place 302. 1. Pilate the successor of Valerius Gratus 70. 1. 107. 1. Howe much ought to be attributed to places 625. 37. Plato his place 48. 75. Plerophoria an assured perswasion proceeding from faith 2. 1. Polygamie or hauinge of many wiues at one time condemned 514. 5. Who are poore in spirite 158. 293 3. The Pope securely contemneth the commandementes of God 437. 3. The Pope is not head of the church 649 28. The Pope with fire and sword withholdeth the reading of the scriptures frō the Church 137. 16. The Pope is not Peters successour 800. 19 803. 20. The Pope and his cleargie are sharply to be rebuked 115. 7. The Popes seate of what sorte 626. 37. The Popes fictiōs cannot agree with the gospel 455. 6. The Popes auricular confession 494. 21. The Popes hyred flatterers 626. 37. The thefte of the Pope and his 373. 13. The Popes tyrannie verye great 18. 23. 161. 11. 373. 13. 434. 1. 462. 19. 501. 18. 612. 13. 694. 27. The Popes sacrificers are butchers 19. 23. How the Popes cleargie is to be handled 606. 2. 621. 33. Prayer VVhye prayer is necessarye for vs 189. 8. To pray is lawfull in euery place 567. 13. The right and true way of praying 188. 5. 190. 9. 214. 11. 326. 2. 546. 32. The praier of the Lorde comprehended in six petitions 191. 9. Praier without fayth vnprofitable 213. 7. Prayer requireth a sure confidence 192. 9. 213. 7. The similytude and likenesse of the partes of the Lordes prayer 192. 9. The end of the praier of the faithful 189 8. Publike praiers are acceptable to Christ 502. 19. Long praiers are not simplye to bee condemned 612. 14. The madnesse of the popish preachers 22 28. Preceptes differ from iustifyinges 6. 6. The aduersaries of the doctrine of predestination 627. 37. Faith is ioyned to predestination 312. 27. Preiudice beewitcheth a manne 537. 34. Pride the mother of reproache 488. 10. Pride is to bee auoyded 38. 51. 206. 27. The ingratitude of the Priestes 228 44. The sluggishnesse of the Priestes 256. 36. Priesthood torne in sunder through ambition and tyrannicall power 108. 2. The miserie and wante of the prodigall 493. 16. Promises pertaining to this presente lyfe are not perpetuall 210. 1. why the Prophets are called holye 145. 70. All the Prophets beare witnesse of Christ ibid. The doctrine of the prophetes sometimes comprehended vnder the name of the law 106. Which is the lawefull receiuing of the Prophets 371. 38. The prophecie of Iacob is expounded 5. 5 The name of prophecie is diuersly taken 104. 22. We may not abuse prosperitie 38. 52. 162. 24. 248. 15. 397. Prouerbial sentences are not alwaies to be drawn to a generall rule 222. 16. 327. 25. 334. 34. 394. 10. 510. 39. The name of Publican odious 500. 17. 548. 5. why Publicans were conuersant with sinners 243. 29. The Publicans were a couetous cruell greedy kind of people 118. 12. 186 46. their office 186. 46. Punishment is remitted the fault beeing pardoned 196. 12. Purgatory was deuised by the Papistes 174. 25. 332. 32. Purgatory is ouerthrowne 402. 27. The end of the purification of the law 86 22. Pythagoras his fonde opinion concerning the migracion of the soules 13. 17. Q QVartern taken for a farthing or some other peece of money 174. 25. Curious questions are to bee omitted 68. 25. R VVHoe in time paste were called Rabbines 608. 6. The Rabbines imagine two cōminges of the Messias 476. 10. Their iudgement concerning Iesu the sonne of Marie 24. 31. How rathnesse is hurtfull 740. 25. Redemption could not be wrought but onely by the sonne of God 107. what the redemption of the faithful is 653 28. The force effect of redemption purchased by Christ was common to all ages of the world 44. 68. Regeneration greater then creation 12. 16 wherein politike regimente is discerned from spiritual gouernment 373. 13. 542. 25. 586. 21. what is true religion 103. 41. Diuersitie of religion is a cause of hatred 517. 52. Remission of sinnes is obtained by fayth 252. 22. It is proper to god alone to remit sins 24 VVhat it is to renounce all 289. 33. 365. what is repentaunce 727. 3. Repentance the gifte of God 109. 2. and 136. 14. and 323. 18. and 494. 20. 505. 21. and 752. 40. Repentaunce ioyned with remission of sinnes 109. 2. Repentaunce in the faithfull continuall 304. 21. Repentaunce is not the cause of healinge 351. 12. Repentaunce described by the outwarde signes 304. 21. 549. 8. the beginning of Repentance is the gift of the holy Ghost 313. 28. the foundation of Repentaunce is the acknowledging of Gods mercy 109. 2 and 493. 17. the abuse of Repentance in Popery 116. 8 there goeth a disliking before Repentance 494. 21. Shame is a companion of Repentaunce 409. 13. Reprehensions are necessary 498. 15. Reprobation is of Gods will 311. 26. the signe of Reprobation 332. 31. Reprobates Reprobates before they bee borne are ordained to death 675. 41. appoynted to destruction 687. 24. Reprobates are depriued of the lyghte of life 349. 14. Reprobates perceiue not the mysteries of God 347. 11. why the Reprobates beleeue not the Gospell 310. 25. the Reprobates also cary their crosse 287. 38. the Reprobates obstinately resist GOD 321. 14. the Reprobates doe neuer truely repent 350. 12. the Reprobates compared to chaffe 221. 12. the Reprobates somtimes are called shepe 268. 6. and 444. 24. the Reprobates are sometimes called the sonnes of the kingdome 269. 9. the Reprobates
seruice hee proposeth vnto them the bowels of the mercie of god The scripture is ful of such testimonies which declare that the grace of Christ is made of no effect if we bēd not to this purpose But it is to be noted that he saith that we shuld serue him without feare For it signifieth that god cānot be rightly serued but with quiet setled mindes for they which are not perswaded but are in doubt with themselues whether they shal finde him merciful or offended whether he accepteth their obedience or refuseth the same to be short they which vncertainly wauer betweene hope and feare it may be that somtimes they carefullye busie thē selues in seruing him but they neuer submit themselues sincerely from the heart vnto him for feare doubtfulnes cause thē to abhor him so that if it were possible they wold rather wish that his Godhead were extinguished But we know that no sacrifice is acceptable to God but that which commeth of a free wil and which is offered with a glad heart VVherefore that men may worship aright it is necessarie that their cōsciences be first quieted as Dauid saith Psa. 130. 4. Mercy is with thee that thou maist be feared For God hauing giuē peace to men doth cal them louingly to him and causeth them to come gladly and with a free bold affection to worship him And hereof doth Paule gather that sentenc◠whatsoeuer is not of faith is sinne Rom. 14. 23. For seeing that God hath reconciled men to himself in his sonne Christ seeing he defendeth them by the ayde of the same his sonne that they might be without al feare and seeing hee hath layd vp their saluation in his hand and keeping Zachary hath good cause to say that by his grace we are deliuered from feare Therefore the Prophetes ascribe this as a propertie to his kingdome that men should haue a certaine peace and should enioy most quiet ioy 75. In holynes and righteousnes As God hath comprehended in two tables the rule of liuing well So Zachary doth shewe heere that wee haue then serued god according to his law whē as our life is framed to holines righteousnes For it is not to be doubted but that holines doth cōtaine those dueties of godlines which belong to the first table of the law And of this thing Plato was not ignoraunt and rigteousnes extendeth to all the dueties of charitie For God requireth nothing else of vs in the second table but that we should giue to euery man that which is his due There is added before him that the faythfull may know that it is not sufficient for them to gouerne their life wel or that they keepe their hands their feete and their whole body from all sinne before the sight of men for it behooueth them to liue to the iudgement of God who is not satisfied with an outward holines but he especially beholdeth the heart Last of all least any man thinke that he hath done his duetie when as he hath serued God for a small time Zachary saieth that they were redeemed of this condition that they should spend their whole life in endeuouring to serue God And seeing that our redemption is eternall it is our duetie neuer to forget it And seeing God adopteth vs vnto him selfe for euer our thankfulnes ought not to be trāsitorie or for a smal time to be short seeing that Christ died and rose againe for them it is conuenient that hee should be Lord both of their life and death Therfore Paule in that place which I cited a litle before commaundeth vs to lead a holy and a righteous life vntill the comming of the mightie God looking for saith he the blessed hope c. Matthew Marke Luke 1. 76. And thou babe shalt be called the Prophet of the most heigh for thou shalt goe before the face of the Lord to prepare his waies 77. And to giue knowledge of saluation vnto his people by the remission of their sinnes 78. Through the tender mercie of our God whereby the daye spring from an high hath visited vs. 79. To giue light to them that sitte in darkenesse and in the shadow of death and to guide them into the way of peace 80. And the childe grewe and waxed strong in sprit and was in the wildernesse til the day came that he should shew himselfe vnto Israel 76. And thou childe Zachary returneth againe to the commendation of the grace of Christ but he doth this as it were vnder the person of his owne sonne briefly setting forth the office of teaching for the which he was prepared and apponted And although that he could not yet discerne any prophetical giftes in the litle childe being but eight dayes old he yet turning his eies to behold the counsaile of God doth speake as of a thing perfectly knowne To be called a prophet of God is in this place taken for to be accompted and to be openly knowne The secrete calling of God was gone and passed before it onely rested that it should be made knowne vnto men what he was But because that the name of a prophet is generall therefore by the reuelation brought vnto him by the Angel he is appoynted to be the forerunner of Christ. Thou shalt goe before the face of the Lord saith he That is this office thou must vndertake that by thy preaching thou maist turn men to heare the Lord But why Iohn when he had almost ended his course denied that he was the Prophet of God it is declared in that place in Iohn And we shal hereafter see what manner of preparing of a way this is whereof Zachary here speaketh 77. To giue knowledge of saluation Zachary nowe toucheth the chiefe poynt of the Gospell in that he teacheth that the knowledge of saluatiō is put in the forgiuenes of sinnes For seeing that by nature we are born the children of wrath it followeth that by nature wee are condemned and lost and this is the cause of our damnation that we are guiltie of vnrighteousnes wherefore there is no other way whereby we may escape death except that God should reconcile vs to him selfe by not imputinge or laying our sinnes to our charge And it is easily gathered out of the words of Zachary that this is the onely righteousnes that remayneth for vs before God For wherof commeth saluation but of righteousnes And if that it be not lawful for the children of God to acknowledge any other saluatiō then through forgiuenesse of sinnes it followeth that righteousnesse cannot any other where bee sought so the righteousnesse which proude men haue forged and framed to them selues of the merites of workes is nothing else but imputation of righteousnes whilst that God freely absolueth vs from the guiltinesse of sinne Moreouer it is to bee noted that Zachary speaketh not of straungers but of the people of god whereof it followeth that not onely the beginning of righteousnes doth depend vppon forgiuenesse of sinnes but that the faythfull also
are by imputation or imputatiuely that I may so speake righteous before god euen vntil the end because that otherwise they cannot stand before his tribunal seate except that dayly they haue recourse to the free reconciliation in his grace 78. Through the tender mercie In this so great a benefit Zachary as it is requisite doth set forth the mercy of God and he was not content to call it simply the saluation which was brought vs through Christ but he saith that it came out of the tendernesse or very bowelles of Gods mercy the which is more forcible Afterwardes hee metaphorically addeth that through the great mercie of God it came to passe that the daye gaue light to them that satte in darkenes Oriens i. the day springing in this place is not a participle for in greeke it is anatole that is the coast where the sunne ariseth to the which the fall is opposed Therefore Zachary extolleth the mercy of God in this that the darkenes of death being shaken off the light of life was restored to the people of God In this maner it becommeth vs as oft as we speake of our saluation to lift vp our minds to the mercy of God It seemeth to be an allusion to the 4. chap. 2 v. of Mal where Christ is called the sunne of righteousnes hauing health vnder his winges that is carrying it in his beames For the wordes light and darknesse there are the like in Esa. 9. 2. The people that walked in darknes haue seene a great light they that dwelled in the land of the shadow of death vppon them hath the light shined And in many other places are those wordes vsed But by these wordes wee are taught that there is no light of life in the world without Christ but that al thinges are couered with the most horrible darkenes of death Therefore in an other place Esay doth testifie that this is proper to the Church alone Behold saith he darknesse shall couer the earth and grosse darknesse the people but the Lorde shall arise vpon thee and his glorye shall be seene vpon thee Chap. 60. 2. Yet it is demaunded how the Israelites satte in the shadow of death whose heartes the Lord alwayes lightned through faith I aunswere that the godly which liued vnder the law being on euery side compassed with the darknesse of death did beholde light a farre off in the comming of Christe wherewith they were refreshed least they shoulde haue ben ouerwhelmed with present death It may be also that Zachary had respect to the miserable estate of his time But generally this is true for by the comming of Christ there arose a light to all the godly which were before and also which were to come which should quicken them because he extended his life also euen to the dead To sitte signifieth as much as to lye downe therfore Esay commaundeth the Church to arise when the day shone 60. 1. 79. To guide our feete By this clause Zacharyas teacheth that the chefe perfection of all goodnesse and felicitie doth consist in Christ alone The word peace might here haue beene vsed in his proper sense and shoulde not haue beene much amisse because that the light of Christ pacifieth the mindes of men But because that amongst the Hebrewes peace doth signifie a good blessed successe of al things I doubt not but that Zachary in this place would make Christ the aucthour of all perfect blessednes least that we should seeke any thing that is good else where but that we being perswaded that through Christ we should be made perfectly and wholy blessed might rest in him alone To the same purpose belong those wordes of Isaias 60. 19. Thou shalt haue no more sunne to shine by day nor moone by night for the Lord shall be thine euerlasting light If that Zachary by the onely beholding of his sonne that was yet a childe was lead to speak so notably of the grace and power of Christ before he was borne are not they thrise foure times vnthankfull which after that he is dead risen againe and ascended into heauen that hee might sitte at the right hand of his father doe esteeme lesse honourably reuerently of Christ and they extenuate his power whose praise the holy Ghost set forth while he was yet in his mothers wombe For we must remember that which I touched before that Zachary spake not of himself but as the spirit of God gouerned his tongue 80. And the childe grâ—w Luke addeth this to conclude the history with First he declareth that Iohn was strong in the spirit whereby hee signifieth that there was a rare and vnwoonted towardnesse in the chylde which was a signe that the heauenly spirite dwelt in him yet withall he saieth that hee remained hidde as one vnknowne in the wildernesse vntill the day came that hee should shewe himselfe that is vntill the Lorde appoynted to bring him forth whereby we gather that although Iohn knew well of his calling yet hee would not attempt anye thing before the time but taryed the calling of God Math. 1. 1. The booke of the generation of Iesus Christe the sonne of Dauid the sonne of Abraham 2. Abraham begate Isaac and Isaac begate Iacob and Iacob begat Iudas and hu brethren 3. And Iudas begate Phares and Zara of Thamar and Phares begate Esrom and Esrom begat Aram 4. And Aram begate Aminadab and Aminadab begat Naassâ—n and Naassâ—n begate Salmon 5. And Salmon begat Booz of Rachab and Booz begate Obed of Ruth and Obed begat Iesse 6. And lesse begat Dauid the king and Dauid the king begat Solomon of her that was the wife of Vrias 7. And Solomon begat Roboam and Roboam begate Abia and Abia begate Asa. 8. And Asa begat Iosaphat and Iosaphat begat Ioram and Ioram begat Oziaâ— 9. And Ozlaâ— begat Ioatham and Ieatham begate Achaz and Achaz begat Ezechias 10. Ezechias begate Manasses and Manasses begat Amon and Amon begat Iosias 11. And Iosias begat Iochonias and his brethren about the time they were caried awaye to Babylon 12. And after they were caried away to Babylon Iechonias begat Salathiell and Salathiell begat Zorababell 13. And Zorobabel begat Abiud and Abiud begat Eliacim and Eliacim begat Azor. 14. And Azor begat Sadock and Sadock begat Achim and Achim begat Eliud 15. And Eliud begat Eliazar and Eliazar begat Matthan and Matthan begat Iacob 16. And Iacob begate Ioseph the husbande of Marye of whome was borne Iesus which was called Christ. 17. So al the generations from Abraham to Dauid are fourteene generations froÌ„ Dauid vntil they were caryed away into Babylon fourteene generations and after they were caryed away vnto Babylon vntil Christ fourteene generations Marke Luke 3. 23. Iesus was supposed to bee the sonne of Ioseph which was the sonne of Eli. 24. The sonne of Matthat the sonne of Lâ—ui the sonne of Mâ—lchi the sonne of Ianne the sonne of Ioseph 25. The sonne of Mattathias the sonne of Amos the sonne
the mindes of the shepheards that they might receiue the word which was brought them no otherwise then as oute of the mouthe of God himselfe From thence came that feare whereof Luke presently speaketh whereby God vseth to humble the hearts of men that he might gette reuerence to hys woorde as I haue before declared 10. Be not afraide This exhortation tendeth to the taking away and lightening of the feare for although it be profitable that the mindes of menne shoulde be stricken with feare that they mighte learne to geue God his honour yet together with it they haue neede of comforte least they should be vtterly ouerwhelmed For it can not be but that the maiestie of God should swalowe vppe the whole world if the terrour that it hath in it were not mixed with some sweetenesse Therefore the reprobate fall downe halfe deade because hee appeareth to them but as a iudge but the Angel that he might refresh the mindes of the shepheards testifieth that he was sent for an other ende namely that he might declare the mercy of God For this voyce doeth not onely raise vppe those menne that are fallen but restoreth those that are lost and calleth backe from death to life where they heare that God is mercifull to them But the Angell sayeth that he bringeth tidings of great ioy then hee addeth the cause or matter of this ioy that there is a Sauiour borne By which woordes we are first taughte that vntill menne haue peace wyth God and that they be reconciled by the grace of Christ what ioy soeuer they conceiue is but vaine and deceitfull The wicked ones do often triumph with a drunken and a madde mirth but except there be a meane and a pacifier betweene God and them of necessitie they must be miserablye tormented with blinde stinges of their conscience Furthermore although that flatteringly and daintily they nourish vppe themselues in delightes yet their pleasures are so many torments to them This then is the beginning of a perfecte ioy to feele the fatherly loue of God towardes vs who onely geueth peace to our mindes and this is the ioy in the holy Ghost wherein Paule sayeth that the kingdome of God doeth consist Rom. 14. 17. And that Epithyte of Great is therefore added that we might not onely knowe that we should especially ioy in our saluation offered vs in Christ but that the greatnesse of this good is such and so vnmeasurable that it woorthily recompenceth all the sorowes griefs and troubles of this present life VVherefore let vs learne so to be satisfied with this one Christ that the feeling of his grace might exceede all the troubles of the flesh yea and at the length abolish the same That shall be to all the people Although the Angell speaketh to the shepheards onely yet he declareth that this message of saluation which he bringeth them reacheth further so that not they onely should heare it priuately but others also shoulde heare the same Furthermore obserue that this ioye is sayd to be common to al people because it was generally offered to all For God promised Christ not to one or to other but to all the seede of Abraham And that the Iewes for the moste parte were depriued of that ioye which belonged vnto them was because of their vnbeliefe as at this day God calleth generally all to saluation by the Gospell but the vnthankfulnesse of the world bringeth to passe that few inioy this grace equallye profered to all Therefore this ioy being included amongst a few is yet called common in respect of God But although the Angel speaketh onely of the elect people yet now that the wall is broken downe the same message belongeth to al mankinde for Christ preacheth peace not only to them which are nere but also to them that are farre off and no lesse vnto straungers then to them that are of the houshold Eph. 2. 17. But because that vntil the comming of Christ this couenaunt was peculier with the Iewes therefore the Angell seperateth them from all other nations 11. Vnto you is borne this day Here is expressed the cause of the ioy as euen now wee declared that is because the redeemer which in tymes past was promised is borne who should restore the Church of God into his estate And the Angell doth not speake as of a thing vtterly vnknown but he taketh the beginning of his message out of the law the Prophets because that it had beene in vaine for him to haue vsed this manner of speech to the Gentiles and prophane men Christ the Lord to you is borne a Sauiour that same is also the cause why hee maketh mention that hee was borne in the citie of Dauid which had beene in vaine but for the renuing of the remembrance of those promisses which were euery where known and famous amongst the Iewes To be short the Angell applyeth his speech to his hearers which were not altogether ignoraunt of the promised redemption And hee ioyneth the Gospell with the doctrine of the law and the Prophets as that which springeth out of that fountaine But seeing that Sotâ—r expresseth more amoÌ„gst the Greekes as Cicero witnesseth Verrina 4. 109. then Seruator dooth amongst the Lattins and that there is not extant a latine word which answereth vnto the same I haue thoght it better to speake barbarously then to diminish any thing from the power of Christ And I doubt not but that the common interpreter and the olde doctours of the Church had the same purpose therfore is Christ called Saluator as he which bringeth full saluation And also this pronowne to you hath a great Emphasis for it should but smally auayle to heare that a Sauiour was borne except that euery man might apply it as that he was borne to him In this manner speaketh Isaias chap. 9. 6. A childe is borne to vs a sonne is giuen to vs. So also saieth Zacharyas 9. 9. Behold thy king commeth vnto thee poore 12. And this shal be a signe vnto you you thaâ— finde the childe swadled The Angel answereth to that whereat the Shepheardes might haue taken offence and whereby their faith might haue bene hindered for what a mockery â—s it to see him layd in a stall which was sent from God as the king and onely Sauiour Therefore least this vile abiect estat of Christ should feare the Shepheardes from faith in Christ the Angell foretelleth them what they shall see And this order which to the iudgement of manne may seeme absurde and almost ridiculous doth the Lord dayly vse towardes vs. For by the voice of the Ghospell sent downe from heauen hee doth commaund vs to imbrace Christ crucified and he setteth signes in earthly and transitorie elements which might lift vs into the glory of blessed immortalitie so hee promising vs a spiritual righteousnes setteth a litle water before our eies and he sealeth eternall righteousnes to our soule by a small taste of bread and wine If that the stable offend
the Lorde erected a tabernacle to himselfe that he might dwel in the midst of him So that then the woordes of the Prophet are of this force as if he should haue sayde the people were pulled out of Egypte no otherwise then as out of the deepe swalowe of death Nowe the redemption broughte by Christe what was it else then a resurrection from death and the beginning of a new life for then was the light of saluation almoste extinguished when as God in the person of Christ begate againe the Church vnto himselfe Then in her head came the Churche out of Egypte euen as the whole body was broughte from thence before And this Analogie causeth that it seemeth not absurd that Christ shoulde passe some time of his childehode in Egypt But rather so muche more glorious was the grace and power of God and his wonderful counsel did so much more shine foorth because that light came out of darknesse and life from out of the helles for otherwise the reason of flesh might be amazed namely that the redemer should come out of Egypt Mathewe therefore declareth that it is no newe or straunge thinge that God shoulde call hys sonne from thence And this rather auaileth for the confirmation of our faith that as in times past so nowe againe the Church of God shoulde come out of Egypt In this was the diuersity that in times past the whole people were shut vp in the prison of Egypt but in the seconde redemption only the heade of the Church lay hid there but caried included in him the saluation and life of all men 16. Then Herode seeing Mathew speaketh of the iudgement and opinion of Herode who thoughte himselfe deceiued by the wisemen because they would not be the ministers of his crueltie He rather was taken in his owne subtilety who vnfaithfully had fained that he also was mineded to worship the newe king But there is no mention made of this hystorie in Iosephus Only Macrobius in his second booke Saturnaliorum reporting the iestes and mery sporting sayings of Augustus sayth when he heard that at the commandement of Herode the children in Syria vnder two yeare olde were slaine and in that sturre his owne sonne was also slaine I had rather said he be Herodes hogge then his sonne But lette the authoritie of one Mathew aboundantly satisfie vs. This offence so famous ought not to haue bene omitted of Iosephus Yet it is no maruel that he sayeth nothing of the infants who very lightly obscurely toucheth as detestable an example of crueltie that almoste at the same time he slew all the iudges which they called Sanhedrim least there might remaine any remnant at all of the stock of Dauid And I doubt not but that by the same feare he was driuen to bothe these murthers Yet there is a question mooued of the time for when Mathewe sayeth that they were slaine which were two yere old and yonger according to the time he had searched out of the wise men whereof it maye be gathered that Christ was about that age or at the least that he was not farre from the poynt of 2. yeare olde Some drawe this further then so affirming that Christ was almost at that age at that time that the wisemen came but I denie that the one of these may be gathered by the other Howe fearfull Herode then was when the rumour was spred among the common people of the new born king we haue sene a litle before and seeing that feare thē staied him that he durst not send some priuie traitour to search out the cause there is no cause why we should maruell that he was for a time restrained from so odious and so cruell a slaughter especially sith the late report of the comming of the wise mē was as yet fresh new And certainly the coniecture is probable that he deferred the execution of that villanous offēce which he had in his mind vntil he saw occasion and it may be that the iudges were first slaine of him that the people being without their captaines he might without cōtrolment compel them to beare any thing Wherby it may be gathered that they vse a friuolous argument which say that Christ was two yere olde when he was worshipped of the wise men because that according to the time wherein the starre appeared Herode slewe the children of two yeare olde and somewhat vnder and foolishly they take it as graunted that the starre appeared not vntill the virgine was deliuered But it is much more likely to be true that they were warned before and that they tooke their iourney about the natiuitie of Christ that they might finde see the infant new borne in his swathling bandes or in his mothers lappe And that aboue the rest is a childish deuice that they came out of some vnknown countrey and as it were oute of an other worlde so that they hadde almoste spent two yeres in their iourney Furthermore those things which Osiander bringeth are rather to be laughed at then neede any confutation But in this text of the hystorie whiche I propose there is no inconuenience that the wise mē came before the time of her childbed was passed ouer and they soughte a kinge whiche was borne and not one whiche was nowe two yeare olde and that Ioseph they being retourned into their countrey fled away by night but yet in passage of his iourney hee executed at Ierusalem that duetye of religion whiche by the lawe of the Lord was prescribed And coulde hee in so populous a citie whereunto there was a continuall concourse of people out of al places be safe from daunger that when he was gone into Egypte Herode carefully considered of his daunger and at the lengthe the boyle of his crueltie brake which he had nourished within him aboue a yeare and a halfe for that aduerbe Then doeth not alwaies signifie a continuaunce of time in the scripture but is often vsed where there is a long distance of things 18. In Rama was a voyce It is certaine that the Prophet describeth the destruction of the tribe of Beniamin whiche came to passe in his tyme for he had fortold the cutting off of the tribe of Iuda wherunto the half tribe of Beniamin was annexed Hee ascribeth the mourning to Rachel which was dead by the figure prosopopaia which auaileth much to the mouing of affections But Ieremias bringeth not in these Rethoricall coulers only for the setting forth of his oration but because the hardnes sluggishnesse of the liuing could not otherwise be corrected then by calling the dead after a sort out of their graues to lament for the vengeāce of God which they that liue vse for the moste parte to haue in derision And sith that prophesie of the prophet was fulfilled at that time Mathew doth not vnderstande it as if it were there foretolde what Herode should do But that at the comming of Christ that lamentation shoulde be renewed which the
sight of the people he kept him as it were in a holy sanctuarie Exod. 24. 12. It behooued Christ to be adorned with no fewer or lesse tokens of diuine grace and signes of power then Moses least the maiestie of the gospell shoulde be les then of the law for if the Lord thought that doctrine which was the minister of death woorthy of rare honour how much more honour doeth the doctrine of life deserue And if the shadowed figure of God hadde so great light then with howe perfecte brightnesse is it meete to haue his countenaunce beautified whiche appeareth in the Gospell This same was the ende of his fast for Christ abstained not from meat and drinke that hee mighte geue an instruction of temperance but that he might thereby haue the more authoritie whyle he being exempt froÌ„ the common sorte of men doeth come foorth as an Angel from heauen and not as a man from the earth For I beseeche you what maner of vertue was there in that abstinence not to eate meate whome no hunger mooued to desire the same For it is certaine and the Euangelistes doe plainly pronounce that he no otherwise bare the hunger then if hee had not bene clothed with flesh VVherefore it were a mere follye to establish a Lenten fast as they call it as an imitation of Christ. For there is no greater reason why we at this daye shoulde followe this example of Christe then had in times past the holy Prophets and other fathers vnder the lawe to imitate the fast of Moses And we knowe that this neuer came in their minde God almost for the same cause continued Eliah fasting in the mount because he was the minister that shoulde restore the lawe They faine theÌ„selues to be folowers of Christ which through the Lent do daily fast that is they so stuffe their belly at dinner that vnto supper time they easily passe the time without meat VVhat likenesse haue they with the sonne of God Greater was the sparinge of the elders but they also had no affinitie with the fast of Christ no more then the abstinence of men commeth neere to the hunger of Angels Adde also that neither Christe nor Moses did yearely keepe a solemne faste but both of them did it only once in their whole life And I woulde to God that they had onely plaide like apes with these follies But it was a wicked and a detestable scorning of Christ in that they attempted in theyr fained fasting to frame them selues after his doing It is moste vile superstition that they perswade themselues that it is a worke meritorious and to be some part of godlinesse and diuine worship But this contumely is not to be borne first against God that they obscure his notable myracle Then against Christ because they taking his glorye from him decke themselues with his spoiles Thirdly against the Gospell from the which no small credite is taken if this fast of Christ be not acknowledged to be a seale of the same God shewed a singular myracle when hee kept his sonne from the necessitie of eating and do they not in a madde boldnesse spite at God when they affecte to do the same by their owne power Christ was noted with deuine glory by this fasting And shall he be spoiled of his glory and brought in order when as all mortall menne shall make themselues his felowes This was the ende which God appoynted to Christes fast that it shoulde be a seale to the Gospell They that apply it to any other vse do they not take so much from the dignitie of the Gospell Therefore let this counterfetting cease which peruerteth the counsell of God and the whole order of his workes But of fastes in their kinde I speake not which I wish were more common amongst vs so that the same were pure for it was mete to shew for what purpose Christ fasted Also Sathan tooke occasion of hys hunger to tempte Christ as a little after shall bee shewed more at large nowe it muste bee generally seene whye God woulde haue him tempted For the woordes of Mathewe and Marke doe sounde that hee was broughte into thys combate by the determinate counsell of God which saye that hee was ledde by the spirite for thys cause into the deserte I doubte not but that God in the personne of hys Sonne woulde shewe as in a moste cleare glasse howe deadlye and importune an ennemie of mannes saluation Sathan is For whereof commeth it to passe that hee shoulde assaile Christe so sharpelye and shoulde powre oute all his forces and violence against hym at thys time whiche the Euangelistes note but because he sawe hym at the commaundemente of his father prepared for the redemption of mankinde therefore hee then resisted in the personne of Christe our saluation as hee deadly persecuteth daily the ministers of the same redemption whereof Christe was the authour But it is to bee noted wythall that the sonne of God did willinglye endure those temptations whereof it is nowe entreated and that hee striue wyth the Deuill as it were hande to hande that by his victorie he might gette vs the triumphe Therfore as ofte as Sathan assaileth vs let vs remember that his violence canne no other way be sustained and driuen backe then by opposinge thys shielde againste him as for that cause the sonne of God suffered himselfe to bee tempted that hee myghte stande betweene vs so ofte as Sathan stirreth anye exercise of temptations againste vs. Therefore when hee lâ—dde a priuate life at home wee doe not reade that hee was tempted but when hee vndertooke the office of a Redeemer then hee in the common name of hys Churche came into the combate Then if Christe was tempted as in the publike personne of all the faithfull lette vs knowe that these temptations whyche befall vnto vs are not by fortune or stirred at the pleasure of Sathan without the permission of God But that the spirite of God gouerneth these conflicts whereby oure faithe is exercised whereby is gathered a certaine hope that GOD who is the chiefe and great captaine and gouernour is not vnmindefull of vs but that hee will helpe vs in oure streightes wherein hee seeth vs ouermatched The woordes of Luke sounde somewhat otherwise That Iesus ful of the holye Ghoste retourned from Iordan in whyche woordes hee signifieth that hee was then armed with a more plentifull grace and power of the spirite that hee myghte bee the more stronge to endure suche bruntes for the spirite did not in vaine descende vppon hym in a visible shape And it is sayde before that the grace of GOD did the more shyne oute because that the cause of oure saluation so required The same Euangelist and Marke do teach that the beginning of his temptations was sooner for Sathan assaulted him forty dayes also before hys hunger but the especiall and moste notable conflictes are here declared that we may knowe that sathan being ouercome in many conflictes did more sharply inuade
poyson For he ceaseth not to vse the same craft daily And the sonne of God who is a common exāple of al the godly wold in his own person suffer this cōflict that they al might learne diligently to take hede to themselues least vnder a false pretence of the scripture they fall into the snares of sathan And it is not to be doubted but that the Lord graunteth so much libertye to our enemy that we shoulde not rest in securitie but be rather bent to keepe our watches But let vs not be like to ouerthwart men which reiect the scripture as if it might be tourned euery way because that the deuill abuseth the same so for the same cause we must abstain from meates least we be poysoned Sathan prophaneth the woorde of God and endeuoureth to wrest the same to our destructiō but seeing it was ordained of God for our saluation shal the counsel of God be to no effect except that through our slouthfulnesse the healthful vse of the same should pearish vnto vs But this matter needeth no long disputation only let vs see what Christ doeth teache vs by his example which we must folow as a certaine rule Doth he geue place to sathan wickedly wresting the scripture Doth he suffer the scripture wherwith he armed himself before to be shakē away or to be taken from him Nay by obiecting the scripture again he mightily ouerthroweth the wicked cauil of sathan Therfore so oft as sathan by his subtleties pretendeth the scripture that vngodly mē vnder this same pretence shal set vppon vs that they might circumuent our faith let vs borow weapons for the defence of our faith frō no other place then out of the scripture But though this promisse He wil geue his Angels charge ouer thee c. doth appertain to al the faithful yet it especially belongeth to Christ who as he is the head of the whole church so in his own right he gouerneth the angels geueth them charge of vs. Wherfore in that sathan doth not yet deceiue that by this testimonie he prooueth that the angels were geuen as ministers vnto Christ that shuld kepe him bear him in their hands but the deceit is this that he draweth the keeping of Angels to a vaine and a rash course which is then promised to the children of God while they kepe themselues within their bounds walke in his waies If this clause haue any force it in in al thy wayes then doeth sathan maliciously corrupt maim the saying of the Prophet generally confusedly wresting the same to wandring erronious courses God commandeth vs to walke in our waies he sayth that his angels shall be our keepers Sathan pretending the custodie of angels doeth exhort Christ that he shoulde rashly procure him danger As if he shoulde haue sayde If in spite of God thou wilte cast thy selfe to death the Angelles shall defende thy life 7. It is wrytten thou shalt not tempt the Lord. Christ answeareth most aptly it is not otherwise to be hoped that God doeth there promisse his helpe then if the faithful do modestly commit thēselues to him to be gouerned for we cānot otherwise trust his promises except we obey his commaundements Further when God is tempted many wayes yet in thys place he is said to be tempted when as we neglecte his meanes which he putteth into our hād For they which neglect the means which God appoynteth do as if they tried his power and his strength As if any should cutte away the armes and handes from a man and after bid him worke In summe whosoeuer desireth to take a trial of the diuine power where as it is not necessary he tempteth God by bringing his promisses to vniust examination 8. The deuil toke him into a◠hi◠mountaine That is to be had in memorie whych I sayde before that it came not to passe through◠the imbecillitie of the nature of Christe that Sathan helde his eyes but by his free appoyntment and permissiō Further his senses were touched and enticed wyth the glory of the kingdomes whiche were sette before him that no inwarde couetousnesse mooued his minde when as the pleasures of the fleshe are caried and doe carie vs as wilde beastes to those thinges that please vs for Christ had the like sense that wee haue but no disordered appetites But it was a kinde of temptation that Christ should aske the enheritaunce which God promiseth to his children of anye other then of God himself And heere the sacrilegious boldnesse of the Deuil doth bewraye it selfe in that hee takinge the gouernment of the earthe from God doeth vsurpe it to himselfe All these things sayeth hee are mine neither can they be obtained otherwise then at my hand And wee must daily striue with this assault which both all the faithful do feele in them selues and is more euidentlye seene in the whole life of the vngodlye For thoughe wee sette all our defences richesse and commodities in the blessing of God yet oure sences prouoke vs therefroe and driue vs to seeke the assistances of Sathan as if one God were not sufficiente And a great parte of the worlde chalenging the righte and gouernmente of the earth from God doeth imagine to themselues that Sathan is the geuer of all good things For whereof commeth it that almoste al doe addicte them selues to euill Artes and theftes and deceits but that they ascribe that to Sathan whiche was the propertie of God to enriche wyth his blessinge whome hee pleaseth They pray wyth mouthe that God woulde geue them daily breade but wyth the mouthe onely For they make Sathan the chiefe in distributing the richesse of all the worlde 10. Auoyde Sathan Luke hathe for it Goe after mee Sathan VVherefore some doe stande in vaine vppon that Aduerbe when it was sayde to Peter Goe behinde Mathewe 16. 23. as if Sathan himselfe heard not the same But Christe commaundeth him simplie to depart And nowe hee goeth forwardes in the same kinde of defence holdinge foorth the scripture not as a shielde of bulle rushes but as of right brasse And he◠citeth a testimonie out of the law that one God is to be worshipped serued Also it is easily gathered by the applying and the circumstāce of the place to what ende the purpose of God belongeth and what it profiteth VVhen as the Papistes doe denie that only God is to be worshipped they shift off this place and such like with a sophisticall Comment That woorshippe whiche they call Latria they graunte as due onelye to God but dulia they geue to the deade and to their bones and their images But this friuolous distinction of wordes being reiected Christ doth chalenge a falling downe to woorship to God alone VVhereby we are warned to haue consideration rather of the matter then of the word so ofte as wee haue to doe wyth the woorship of God The Scripture commaundeth to woorshippe one God It is to bee seene to what ende If manne shall
reason be hidden it is necessary to honour and to worship the depth 28. They were filled with wrath They vnderstoode to what purpose those two examples tended which Christ alleaged that is that the grace of God should be trasferred to a place Therefore they took it for theyr reproach But wheras their consciences ought to be touched to the quick that their faults being corrected they might seeke remedie they are onely driuen into a madnesse So the wicked do not onely stubbornly resist the iudgementes of God but they cruelly rise against his seruants Hereby it appeareth what force these reproues haue which come from the spirite of God for they enflame their mindes with madnesse that willingly do scorne the same Further when we see the mindes of menne to be so full of poyson that they waxe madde against God so soone as they are sharpely handled we must aske the spirite of meekenesse that the same fury cary not vs into this deadly battayle VVhen Luke saieth that Christ went thorow the middes of them and so escaped their handes hee declareth that he was delyuered by God not without a great myracle from the present death By which example we are taught although our aduersaries preuaile that our life seeme to be at their pleasure yet the power of GOD shall alwayes be the conquerer to preserue vs so long as he will keepe vs in this world eyther he will binde their handes or strike their eyes with blindnes or amase their heartes and mindes Matth. 4. Marke Luke 13. And leauing Nazareth went and dwelt in Capernaum which is neere the sea in the borders of Zabulon and Nepthalim 14. That it might be fulfilled which was spoken by Isaias the Prophet saying 15. The land of Zabulon and the land of Nepthalim by the way of the sea beyond Iordan Galile of the Gentiles 16. The people which sate in darknesse sawe great light and to them that sate in the regiâ—â— and shadow of death light is risen vp   13. And leauing Nazareth I haue thought good therefore to adde this place of Matthew to the hystorie of Luke because it may be gathered that Christ to this time was accustomed to frequent the citie of Nazareth he bidding that citie farewell that hee might auoyde daunger hee went to Capernaum and the cities thereaboutes This history hath no difficultie but that Matthew seemeth to abuse the testimonie of the prophet into an other sense But if we weigh the naturall sense of the Prophet the applying of it to this present cause shal be apt and easie For Isaias after he had spoken of the most grieuous calamitie of the people that he might comfort them in sorow promiseth when the people shall be brought to the lowest ebbe presentlye delyueraunce shall followe which darkenesse being shaken off shall restore the light of lyfe The wordes are the darknesse shall not be according to the affliction that it had when at the first he touched lightly the land of ZebuloÌ„ the land of Nepthali nor afterwarde when he was more grieuous by the way of the sea beyonde Iordan in Galile of the Gentiles The people that walked in darkenesse haue seene a great light The Israelites were now oppressed with a double calamitie for first foure trybues or thereaboutes were lead into captiuitie by Theglath Pelefer Then wheÌ„ Salmanasar stroke all the kingdome of Israell there remayned a thirde plague whiche the Prophet about the end of the eight chapter saieth shal be the sharpest of all But nowe in the wordes which we haue rehearsed there followeth a mittigation because God reacheth his hande to his people death shall be easier to be borne then sicknesses were before Although saieth hee the whole people shall be blotted out yet the shining light of grace shall bring to passe that there shal be lesse darkenesse in this latter destruction then was in the double destruction of the tenne trybes Also I doubte not but that the promise ought to be extended to the whole body of the people which in shewe seemed to be in like miserable and lamentable estate For the Iewes do preposterously apply the same to the deliuerance of the citie of Ierusalem as if they lyght of lyfe had bene restored when by the flight of king Sennacherib the siege was raysed Certeinly it doth plainely appeare by the text that the Prophet had a further regard Therefore when he shall promise a general restitution of al the church it followeth that the lande of Zabulon and the lande of Nepthalim and Galile of the Gentiles were comprehended in the number of theÌ„ whose darkenesse of death were chaunged into the light of life The returne of the people from Babylon was the beginning of this light and as the morning At the length the sonne of righteousnes Christ came forth in his full brightnes and by his comming hee vtterly abolyshed the darknes of death Therefore P. to the Ep. 5. 14. admonisheth that in him was fulfilled that which euery wher is fouÌ„d in the prophets Awak thou that sleepest stand vp from the dead Now when wee knowe that the kingdom of Christ is spirituall it is necessary that the light of saluation which he bringeth and what help soeuer we receiue from him should be agreeable to the nature of the same VVherof it followeth that our soules are drowned in the darknes of eternal death vntil he lighten theÌ„ with his grace The Prophet speaketh of the ouerthrowing of a countrey but the condition of mankinde is described as in a glasse vntill it be sette at lybertie by the grace of Christ. That they that sate in darkenesse are sayd to see a great light so sodeine and so notable a chaunge dooth amplyfie the greatnesse of the diuine saluation The lower Galile was called Galile of the Gentiles not onely because it was so neere to Tyre and Sydon but because the Gentiles were there myngled amongst the Iewes especially for that Dauid had graunted certaine cities to king Hiram Matth. 4. Mar. 1. Luke 5. 18. And Iesus walking by the sea of Galile sawe two brethreÌ„ Simon which was called Peter and Andrew his brother casting a net into the sea for they were fishers 19. And he sayd vnto them follow me and I will make you fishers of men 20. And they straight way leauing the nets followed him 21. And when he was gone forth from thence hee sawe other two brethren Iames the sonne of Zebedeus and Iohn his brother in a shippe with Zebedeus their father mending their nets and he called them 22. And they without â—arying leauing the ship and their father followed him 23. So Iesus went about all Galile teaching in their Synagogue and preachinge the Gospell of the kingdome and healing euery sicknes and euery disease among the people 24. And his fame spread abroade through all Syria and they brought vnto him all sicke people that were taken with diuers diseases and grypinges and them that were possessed with deuilles and
and pure frō all prophane follies and corruptions and to be filled with spirituall grace which maye edifie and with his sauour maye perfume all that shall heare it If this exposition stande then the last clause must be vnderstode of mutual peace which is nourished with that salte Yet because it is more probable that this latter sentence doeth depende of the former speache Christ seemeth to me to exhort his disciples to preserue the force and strengthe of theyr faith which may also helpe others As if he shoulde haue sayde you must doe your diligence that you be not onely seasoned within but also that you may season others yet because salte doeth bite with hys sharpnesse he therefore doeth presently admonish that the seasoning shoulde so be tempered that peace may yet remaine safe MATH 14. You are the lighte of the worlde Thoughe wee be all children of the light after that we be lightened with faith and are commanded to beare burning lightes in oure handes least wee wander in darkenesse and also to shewe the waye of life to others yet because the preaching of the Gospell was committed to the Apostles aboue all others at this day commaunded to the pastours of the Church therefore Christ geueth thys title peculiarely to them as if he shoulde haue sayd that they were on thys condition placed in suche a degree that they mighte geue lighte as from an highe to all others After hee addeth two similitudes A towne sette vppon a hill cannot be hidde neither is it vse to hide a candle when it is lighted By which woordes he woulde signifie that they should so liue as if they were sette oute to be looked vppon of all menne And certainly the higher a manne is placed the greater hurte he doeth by hys euill example if he behaue himselfe peruersly Therefore Christe willed hys Apostles to bende themselues the more to godly and holy life then any meane men of the common sorte because that all mennes eyes were sette vppon them as vppon lanternes neither are they by any meanes to be borne wyth except that godlinesse and integritie of life doe answeare to the doctrine whereof they are ministers The applying of this similitude by Marke and Luke seemeth to be vnlike for there Christe generally admonisheth them diligently to take heede least any manne beinge in darkenesse shoulde nourish vppe himselfe in a libertye of sinning for that which is hidde for a season shall at lengthe bee reuealed And thys is the meaning excepte that Christ rehearsed both these sentences abruptly not depending of the text MATH 16. Let your light so shine before menne After that he had taught his disciples that they are so placed that their vices as well as their vertues are seene farre off either for good or for euill example nowe he commādeth them so to frame their life that they may mooue all men to glorifie God Let men sayeth he see your good woorkes For as Paul witnesseth the faithfull doe prouide for good things not only before God but also before men For that he doeth after commaunde them in secrete and priuily to doe their good woorkes is only spoken to reprooue their ambition But now he commendeth to them a farre other end that is the glory of God alone Furthermore if the glory of good workes cannot be rightly attributed to God except they be acknowledged as receiued frō hym and he accounted as the only authour of them Heereby it appeareth that without open and grosse contempte of God freewil cannot be exalted as if that good workes either in parte or in whole sprang out of the power of man Againe it is to be noted howe louingly God dealeth with vs in calling good woorkes ours whereof by right he shoulde ascribe the whole praise vnto himselfe Mathewe 5. 17. Thinke not that I am come to destroy the lawe or the Prophets I am not come to destroy them but to fulfill them 18. For truely I saye vnto you Till heauen and earth pearish one iote or one title of the Lawe shall not scape till all things be fulfilled 19. VVhosoeuer therfore shall breake one of these least commaundements and teache men so he shall be called the least in the kingdome of heauen but whosoeuer shall obserue and teache them the same shall be called great in the kingdome of heauen Marke Luke 16. 17. Nowe it is more easie that heauen and earth shoulde passe awaye then that one title of the lawe shoulde fall 17. Thinke not Though Christ was of that perfection of life that he might rightly say that he came to fulfill the law yet he doth not here entreat of life but of doctrine Because that he did proclaime that the kingdome of God was come and did stirre vppe the mindes of menne wyth an vnwoonted hope and did also receiue his disciples by baptisme It is probable that the mindes of many doubted and diligently sought to what purpose that newnesse tended Nowe Christ declareth that his doctrine is so farre from any dissenting with the lawe so that it agreeth very well with the lawe and the Prophets and not so onely but it bringeth a full perfection to the same And it seemeth that he was especially led by two causes to testifie this consent of the law and the Gospel Assone as there springs out any newe kinde of teaching the common people take it as if there shoulde be an alteration of all things And the preaching of the gospell was in that order as I sayde euen nowe that made them hope that the Churche shoulde bee altered into an other estate then it was before they did therefore thinke that the olde and vsuall kinde of gouernment was abolished VVhich opinion had bene very hurtfull many wayes for the godly woorshippers of God woulde neuer haue embraced the Gospell if it had beene a defection from the lawe and the light and troublesome spirites would assay by taking suche an occasion greedily to ouerthrowe the state of religion for we knowe howe ouerthwartly rashnesse lifts vp it selfe in new things Furthermore Christe sawe very manye of the Iewes which thoughe they professed that they beleeued the lawe yet they were altogether prophane and degenerate for the estate of thinges amongest that people were so decaied and all thinges were filled wyth suche corruptions so that through either slouthe or malice the Priestes hadde quenched the pure lighte of doctrine so that there remayned no greate reuerence of the lawe If that there hadde beene brought a newe kinde of doctrine that shoulde haue discredited the lawe and the Prophetes then religion hadde beene miserably shaken This seemeth to be the first cause why Christe denied that hee came to destroye the lawe as it may be easily gathered oute of the texte For to confirme the same he presently addeth that it cannot be that one iote or title of the lawe shuld passe vnfilled and hee accurseth those teachers that doe not labour faithfully in mainteining the authoritie of the same And
hurt one an other so many waies for no other cause but because that wittingly willingly they tread equitie vnder their feete and yet euery one would haue the same streightly obserued towards himself VVhere it standeth vpon our own profit there is none of vs that cannot distinctly subtilly declare what is right Therfore sith al meÌ„ do shew theÌ„selues ready teachers of righteousnes for their own coÌ„moditie how commeth it to passe that the same knowledg is not ready wheÌ„ either the profit or the losse of other men coÌ„meth in questioÌ„ but because we are onely wise for our selues no man prouideth for his neighbours And not so onely but malitiously and of set purpose we close our eyes at the rule of equitie which shineth in our heartes Therefore Christ teacheth that euery man may be a rule vnto himselfe of iust and vpright dealing towardes his neighbours if he would perfourme that to others which he requireth to be done vnto himselfe So he confuteth all vaine pretenses which menne imagine to couer or to counterfeit their owne vnrighteousnesse For without doubte perfecte equitie should reigne amongst vs if we were as faithfull working that I may so speak disciples of charitie as we are ready teachers to haue others to doe to vs. For this is the law and the Prophetes Christ doth not meane that this one poynt of doctrine is onely deliuered in the law and the Prophetes but whatsoeuer is there commaunded concerning charitie and what lawes and exhortations are there set downe for the maintenaunce of righteousnesse are all referred to this purpose The meaning therefore is that hee satisfieth the second table if hee shew himselfe in that sort to others as he desireth others should shew themselues to him as if he should haue saide there should be no neede of long and tedious disputations if this simplicitie were maintained and menne should not with a preposterous loue of themselues blot out that equitie which is engrauen in their heartes 13. Enter in at the strait gate Because there is nothing more against the flesh then the doctrine of Christ no man shall at any time well profitte in the same but he that learneth to gather his owne senses and all his affections as into a narrow straite that they may keepe themselues within those straites in which the heauenlye maister brideleth our wantonnesse Because menne doe willingly â—latter themselues leape and runne out of order therefore Christe dooth here admonish his disciples that they shoulde prepare themselues as to a strait and thorny iourney But because it is hard to restraine our lustes from this vnbrideled and wandring folly he mittigateth this bitternesse with a comfortable reward when hee saieth by the narrow gate and way we enter into life Againe least being caught with the baightes of a lycentious and a dissolute life wee shoulde wander whither the pleasure of the flesh doth draw vs he saieth that they doe runne headlong to death which hadde rather goe through the wide way and broad gate then to goe through the straites which lead to life But he saith expresly that many do runne through the wide way because that men doe ouer throw one an other by peruerse and euil examples For whereof commeth it to passe that all menne doe wittingly and willinglye without all care caste themselues headlong but because they doe not thinke that they shall perishe while they perishe with a great companye And on the other side the small number of the faithfull dooth make many carelesse for we are hardlye brought to renounce the worlde and to frame our selues and our liues after the maners of a fewe For wee thinke it an absurd thing to pull vs from the multitude as if wee were not a parte of mannekinde But though the doctrine of Christe dooth holde vs as bondmenne bringeth our lyfe into a streight way seperateth vs from the multitude and ioineth vs to a few companions yet this straightnes ought to be no hinderaunce vnto vs that wee shoulde anye whitte the lesse striue after life But it doeth sufficiently appeare by Luke that Christe sayde this at an other time and not then when hee vttered those paradoxes of the blessed life which we haue sene before and deliuered to them an order of praier And that is it which I haue touched so oft Those things which are set downe by the other Euangelistes according to the order of the hystorie are gathered together by Mathewe into one summe that so it myght the better appeare howe Christ instructed his disciples Therefore I thought it meete to adde all the place of Luke which agreeth to this matter For when I shall diligently admonish the readers of the course of time which Luke obserueth I hope they will graunt me pardonne if in gathering the doctrine I be not more curious then Mathewe Mathewe Marke Luke 13.   23. Then sayd one vnto him Lord are there 〈◊〉 that shal be saued And he sayd vnto them 24. Striue to enter in at the straighte gate for many I say vnto you will seeke to enter in and shall not be able 23. Then sayde Although Mathew rehearseth this answeare of Christ in one texte with other sentences spoken to the people yet I thinke that he had occasion geuen him to speake this by this present question Furthermore the occasion that mooued that this question shoulde bee asked semeth to be because that Christ who professed himself to be the author of life could scarce gather him a few disciples And he might seme to condeÌ„ne the whole Church a smal company of men only excepted But outwardly the whole people which regarded not the doctrine of Christ but refused him altogither seemed to bee adopted of God as heires of life And we oftentimes doe doute the same so ofte as we beholde the ouerthwart estate of the world VVhat meaneth thys that the greater parte foloweth a way contrary and disagreeing to the gospel Therfore Christ speaking to all exhorteth them to striue to enter in at the straighte gate By which woordes Christ meant to drawe his disciples from foolish curiositie which hindereth and staieth many which looke aboute whether any other doe ioyne themselues to them as though they woulde not bee saued but with a great companie In that he commaundeth to striue or to endeuour hee meaneth that they cannot come to euerlasting life wythout great and many difficulties Therefore lette the faithfull rather bestowe their studie vppon this then be too curious about the multitude that go astray 24. For many will seeke to enter Thys is therefore added least we should be deceiued wyth a vaine hope as if many companions shoulde helpe vs. For as flesh is gladde to â—latter it selfe many doe promisse themselues an easie way to life which in the meane season doe please themselues wyth euery thing So others do againe deceiue others that they sleepe in a wicked securitie Christ that he might shake off such delightes from his disciples affirmeth that they
thereby hee doeth certainly looke for the healthe of his seruaunt And hee geueth this honour not to the worde of a manne but to the worde of God which sheweth that Christ is not a priuate manne but a Prophet sent from God And hereby may a general rule be gathered although God would that our saluation shoulde be wrought in the flesh of Christe and doeth daily seale the same by his Sacramentes yet the certaintie of the same is to bee fetched out of the worde For except this authoritie be giuen to the worde that we beleeue that so soone as God speaketh by his ministers our sinnes are forgiuen vs and wee restored to life all the hope of our saluation falleth away 11. Many shall come from the East As in the person of the seruaunt Christ gaue a taste and as it were the first fruites of his grace to the Gentiles so hee teacheth that his maister was a token of the calling of the Gentiles which was to come and of spreading the faith throughout al the world For hee teacheth that they shoulde come not onely out of the next borders but from the furthest coastes of the worlde And though this was witnessed by many prophesies of the prophetes yet at the first this seemed to be absurde and incredible to the Iewes which imagined that God was bounde to the stocke of Abraham VVherefore this cannot bee hearde without admiration that those which were then straungers shoulde bee of the housholde and heires of the kingdome of God And not onely so but the couenaunt of saluation shoulde presently bee published that all the worlde might be gathered into one body of the Churche while the Gentiles which shoulde come to the faith shoulde as he sayeth be made partakers of the saluation with Abraham Isaac and Iacob Heereby we doe assuredly gather that the same saluation whiche is geuen vnto vs thoroughe Christe was in times past promised also to the Fathers For otherwise inheritaunce could not be common except the faith were one which is the meanes to obtaine the same In the worde sitting downe there is an allusion to tables Yet because wee knowe that the heauenly lyfe needeth not meate and drinke the speach signifieth as much as if it had bene sayde they shal enioy the same lyfe 12. But the children of the kingdome VVhy calleth hee them the children of the kingdome which were nothing lesse then the children of Abraham For certeinely it is not meete that they should be accounted in the flocke of God which are straungers from the fayth I answer although they were not rightly of the Church of God yet because they did occupy a place in the Church he graunteth them this title Then it is to be noted that the couenaunt of God was of such force that so longe as it contiuued in the stocke of Abraham the enheritaunce of the heauenlye kingdom should properly belong to them At the least in respect of God himselfe they were then as yet holy braunches of a holye roote and the forsaking which followed sheweth sufficientlye that they were then retained in the houshold of God Secondly it is to bee noted that Christe speaketh not of perticuler men but of the whole nation And this was much harder then the calling of the Gentiles For it was somewhat tollerable that the Gentiles shoulde be grafted by free adoption into the body of Abraham with his posteritie but that the Iewes thēselues shuld be thrust out that the Gentiles might succeed into their emptie roumth that was accounted wonderfull Yet Christ saith that both these thinges should come to passe that God would admit straungers into the bosome of Abraham and that he would driue out the children In outwarde darkenesse there is a secrete Antithesis For God declareth that out of his kingdome which is the kingdome of light there reigneth nothing but darknes And the scripture doth metaphorically by darknes signifie a horryble griefe which cannot be expressed by wordes nor in this life canne be comprehended in any sense 13. Goe and as thou belieuest Heereby it appeareth how louingly Christ powreth forth his grace where hee obtaineth a vessell of fayth opened For although he speaketh to the Centurion in these wordes yet it is not to be doubted but that by him he calleth vs all to hope well But we are heereby also taught why God for the most part dealeth more streightlye towardes vs for our vnbeliefe restraineth his lyberalitie Therefore if by fayth wee open a passage for him hee will heare our requestes and prayers Matth. Marke Luke 7.   11. And it came to passe the day after that he went into a citie called Naim and many of his disciples went with him and a great multitude 12. Now when he came neere to the gate of the citie behold there was a dead man caryed out who was the onely sonne of his mother which was a wydow and much people of the citie was with her 13. And when the Lorde sawe her hee had compassion on her and saide vnto her weepe not 14. And hee went and touched the coffin and they that bare him stood still and he said young man I say vnto thee arise 15. And he that was dead sate vp and beeganne to speake and he delyuered him to his mother 16. Then there came a feare on them all and they glorified GOD sayinge a great Prophete is raysed vppe amonge vs and GOD hath visited his people 17. And this rumor of him went forth throughout all Iudea and throughout all the region round a-about 11. And it came to passe VVhen as in all the miracles of Christ that analogie is to be holden which Matthew teacheth let vs know that this young manne which Christ raysed from death is a token of the spirituall lyfe which Christ restoreth to vs. The name of the citie maketh for the certeintie of the hystorie To the same purpose also apperteinth that which Luke saieth that a great company followed them both for both Christ had many companions with him and many for duetie sake were present with the woman to perfourme the buryall Therefore the resurrection of the young manne was seene of so many witnesses that the miracle might not be doubted of Hyther also apperteineth the famousnesse of the place for we knowe that the assemblyes were in the gates And that the dead was caryed out of the citie was according to the olde maner of all nations Also Hierome writeth that the citie of Naim stood in his time and it was scituated two myles beneath the mount Thabor towardes the South 12. The onely begotten sonne of his mother This reason perswaded Christe to rayse the young manne for he seeing a widowe depryued of her onelye sonne tooke pittie vppon her Neyther did hee defer his fauour vntyll some should require it as hee did in other places but hee preuenteth the prayers of all and restoreth the young manne to his mother which looked for no such thing VVherein we haue a
notable spectacle of his free mercie while that he quicken vs and rayse vs vp from death It may be that by touching the coffin his minde was to shew how litle he feared death and the graue that he might giue vs life And certainely he doth not onely vouchsafe to touch vs with his hand that he might giue lyfe to the dead but that he might cary vs into heauen he himselfe descēded into the graue 14. Young man I say to thee By this phrase Christ declareth how truely Paule teacheth Rom. 4. 17. God calleth those thinges whiche are not as if they were He calleth the dead man and maketh him to heare him that death it selfe might sodenly be chaunged into life And heerein wee haue first a notable token of the resurrection to come euen as hee commaundeth Ezechiell 37. 4. to commaunde the drye boanes to heare the word of God Thē we are also taught how Christ doth quicken vs spiritually through faith namely while he addeth his secrete power to his word so that it pearceth euē to the dead soules euē as he saith Ioh. 5. 25. The houre commeth when the dead shall heare the voice of the sonne of God and they which heare it shal liue 16. There came a feare on them all It is necessarye that the feeling of the presence of God should bring a feare with it But this difference there is betweene the feare of vnbeleeuers and the godlye the vnbeleeuers are eyther astonyed through feare or being afraid they fome against GOD. But the godly and the religious being touched with a reuerence do willingly humble themselues Therefore this feare is taken in good parte because that they yeelding honour to the power of God which they beholde they doe not onely reuerence God but also giue thanks to him That they do say that God visiteth his people I vnderstand it not of euery visitation but such as shuld wholy restore them The Iewes were not onely fallen but they lay in a miserable and a vile slauerie as if God had not looked vpon them This onely hope remained that God had promised himselfe to be their redeemer after they were afflicted with extreame miseries Therefore I thinke that by this myracle they were warned to hope for their restitution at hand They are only deceiued in the maner of the visitation For though they acknowledge and commend the wonderful grace of God in him that a great Prophet was rysen yet this title is farre inferiour to the dignitie glory of the promised Messias VVhereby it appeareth that the fayth of that people was then very confused and ouerwhelmed with many clowdes of fansies Matth. 8. Mark Luke 9. 19. Then came there a certeine Scribe and sayd vnto him Maister I will follow thee whither soeuer thou goest 20. But Iesus sayde vnto him the Foxes haue hoales and the byrds of the aire haue neastes but the sonne of man hath not whereon to reste his head 21. And an other of his disciples said vnto him Master suffer me to goe firste to bury my father 22. But Iesus saide vnto him follow me and lette the dead bury theyr dead  57. And it came to passe that as they went in the way a certein man said vnto him I wil folow thee lord whither soeuer thou goest 58. And Iesus saide vnto him the foxes haue hoales and the birds of the heauen haue neastes but the son of man hath not whereon to lay his head 59. But he said to an other follow me and the same saide Lorde suffer me first to go bury my father 60. And Iesus said vnto him let the dead bury their dead but goe thou preach the kingdom of God 61. Then an other sayd I will follow thee Lord but let mee first◠go bid them farewell which are at my house 62. And Iesus said vnto him no manne that putteth his hand to the plough and looketh back is apte to the kingdom of God 19. Then came there a certeine Matthewe proposeth to vs two menne but Luke three which when they were al ready to giue theyr name to Christ yet as they were by their seuerall vices hindered from a righte course so accordingly they receiued diuerse aunsweares Yet at the first it might seeme absurde that Christ should turne awaye and not receyue him into his company which offred presently and without delay to followe him and retaineth the other with him which was more slowe and not so ready but asked a time of respite But hee had good reason for both VVhereof proceedeth such readines of the Scribe that hee shoulde so readily prepare himselfe to waite vppon Christe but because hee did not account how hard and streight the condition was of his folowers It is to be noted that the Scribe which was accustomed to a quiet and a profitable life and had bene in honour could not haue borne the reproches pouertie persecutions and the crosse This manne would followe Christ but he dreameth of a soft and pleasaunt waye and of lodginges filled with all good thinges when as Christes disciples shoulde walke through thornes and should through continuall sorowes goe forward to the crosse Therefore the more haste he maketh the vnreadier hee is for he doth euen as he that would goe to warre vnder the shadow and in dallyaunce without sweating out of the duste and without the reach of the dartes It is no meruaile to haue such refused by Christe because that as they doe rashly thrust in themselues so being discouraged at the first brunt and being tried at the first skirmish they take them to theyr feete and doe filthily forsake their place Consider also that this Scribe might seeke to be with Christ that he might be fedde at his table freely daintily and in ydlenesse VVherefore let vs vnderstand that we are all admonished that we should not rashlye and careleslye intrude our selues to be the disciples of Christ accounting nothing of the crosse and troubles but let vs rather consider before hand what a condition remaineth for vs. For with this instruction he enterteineth vs into his schoole that we denying our selues should take vp our crosse 20. The Foxes haue holes The Sonne of God declareth what the condition of his lyfe should be whilest hee was conuersaunt vpon the earth and he prescribeth to all his Disciples what maner of lyfe they ought to frame themselues yet it is merueile that Christ saith that he hath not a foote of ground where he might lay his head when as there were many kinde and godly men which would haue receiued him into their house But it is to be noted that he saide this for admonition sake leaste that the Scrybe shoulde looke for a large and a fatte rewarde as from a rich maister when the Lord himselfe lyued by entreatie in other mennes houses 21. That I may bury my father VVee haue sayde that the Scribe was refused to be a companion of Christe because that he rashly thrust in him selfe imagining that he should
haue a profitable kinde of life But this which Christ retaineth had a contrary faulte for this imperfection that it was heard for him to forsake his father hindred him that hee woulde not presently haue followed the calling of Christ. But it is to be supposed that he was an old man because he saieth suffer me that I may bury him For this speach declareth that he had not much time left him Luke declareth that he was commaunded of Christ that he should folow For the which Matthew saith that it was one of his disciples Also he refuseth not the calling but craueth that hee may haue libertie for a time to go to do his dutie to his father For his excuse signifieth as much as if he should say that he were not free vntill his father were dead But by the aunsweare of Christe we vnderstand that children must so do their dutie to their parentes that so oft as God calleth other where they not regarding the other should giue the chiefe place to his commaundements For all dueties to men ought to giue place so ofte as God commandeth that our diligence be imployed vpon him Nowe euery man must see what God requireth of them and what the calling asketh of them to which they are tyed least the earthly parentes should hinder them from yeelding the right which is due to the chief onely father of all men 22. Let the dead bury their dead Christ dooth not in these wordes condemne the duetie of buriall For it were filthy and beastly to cast out the bodies of the dead without buryall And we know that the right of buriall was delyuered of God to men and was vsed amongst the Saintes for to confirme the hope of the last resurrection His will was onelye to teach that whatsoeuer calleth vs back or hindereth vs froÌ„ a right course doth sauor of nothing but death As if he should haue saide that they alone doe liue which apply their endeuours and all the parts of their life to obey God and they which sitte in the world and do passe by their dutie to God that they might yeelde themselues obedient to men are lyke to dead men which in vaine and vnprofitably imploy themselues in caring for the dead LV. 60. Goe and preach Matthew saieth only follow me But Luke doth more plainely declare to what end he was called namely that hee should be a minister and preacher of the Gospell For if he shoulde haue bene left in a priuate lyfe there had bene no necessitie of leauing his father so that for fauour of his father he fainte not from the Gospell But because the preaching of the Gospell suffered him not to sitte at home Christe for good cause draweth him from his father But as the woÌ„derfull goodnesse of Christ appeareth in him that he would bestow so honorable an office vpon a man as yet so weake so it is worth the labour to note that he with flattery dooth not nourishe but correcteth the faulte which as yet stoocke fast vnto him LV. 61. And an other saieth Matthewe maketh no mention of this third man And it appeareth that he was more tied to the world then at lybertie and ready to follow Christ. Hee offereth himselfe to followe Christe but with an exception when hee hath bid them of his housholde farewell that is when he hath set his businesse in order at home as they vse which prepare themselues to goe forth or depart This is the cause why Christe doth so sharpely reproue him For in word hee professeth himselfe to be a folower of Christe yet hee turneth his backe towardes him vntill he had done his earthly businesse Now when Christ saieth that they are not fit for the kingdome of God which looke backe wee must diligently seeke what he meaneth hereby They are saide to looke backe which being entangled with the cares of this worlde doe suffer themselues to be lead out of the right way and especially they which drowne themselues in those cares which make them vnprofitable to follow Christ. Matth. 9 Marke 2. Luke 5. 1. Then he entred into a ship and passed ouer and came into his owne citie 2. And loe they brought to him a man sick of the palsie lying on a bed and Iesus seeinge their faith saide to the sicke of the palsie son be of good comfort thy sins are forgiuen thee 3. And behold certeine of the Scribes saide with themselues this man blasphemeth 4. But when Iesus sawe their thoughtes he saide wherefore thinke ye euil thinges in your heartes 5. For whether is it easier to say thy sinnes are forgiuen thee or to saye arise and walk 6. And that yee maye knowe that the sonne of man hath aucthoritie in earth to fâ—rgâ—ue sinnes then said he to the sick of the palsie Arise take vp thy bedde and goe to thy house 7. And he arose and departed to his own house 8. So when the multititude saw it they merueiled and glorified god which had giuen such aucthoritie to men 1. After a few dayes he entred into Capernaum againe and it was noysed that he was in the house 2. And anon many gathered together insomuch that the places about the dore coulde not receiue any more and he preached the word to them 3. And ther came vnto him that brought one sicke of the palsie borne of foure men 4. And because they could not come neere vnto him for the multitude they vncouered the roof of the house wher he was and wheÌ„ they had broken it open they let down the bedde wherin the sick of the palsi lay 5. Now when Iesus saw their faith he said to the sick of the palsie sonne thy sinnes are forgiuen thee 6. And there were certein of the Scribes sitting there and reasoning in their heartes 7. VVhy doth this man speake such blasphemies who canne forgiue sinnes but God onely 8. And immediatly wheÌ„ Iesus perceiued in his spirit y t thus they thought with theÌ„selues he said vnto them why reason ye these things in your harts 9. VVhether is it easier to say to the sicke of the palsie thy sins are forgiueÌ„ thee or to say arise take vp thy bed walk 10. And that ye may know the son of man hath auctoritie in earth to forgiue sins he said to the sick of the palsie 11. I say to thee arise take vp thy bed get thee hence to thine own house 12. And by by he arose took vp his bed went forth before them al insomuch that they were al amased and glorified God saying we neuer saw such a thing 17. And it came to passe on a certeine day as he was teaching that the Priestes and dâ—ctors of the law sate by which were come out of euery towne of Galyle Iudea and Ierusalem and the power of the Lord was in him to heale them 18. Then behold men brought a man lying in a bed which was taken with a palsie they sought meanes to bring him and
folowed him with his disciples 20. And beholde a woman which was diseased with an issue of bloude twelue yeares came behinde him and touched the hem of his garmeÌ„t 21. For she said in her selfe If I may touche but his garmeÌ„t onely I shall be whole 22. Then Iesus turned him about and seeing her did say Daughter bee of good coÌ„fort thy faith hathmade thee whole and the woman was made hole at that houre 22. And beholde there came one of the rulers of the Synagogue whose name was Iairus and when he saw him he fel downe at his feete 23. And besought him instantly saying My litle daughter lieth at the poynt of death I praye thee that thou wouldest come and lay thine handes on her that shee may be healed and liue 24. Then hee went with him and a great multitude folowed him and thronged him 25. And there was a certaine woman which was diseased with an issue of bloude twelue yeares 26. And had suffered many thinges of Phisitions and had spent all that she had and it auailed her nothinge but shee became much worse 27. And when â—he had heard of Iesus â—hee came in the preace behinde and touched his garment 28. For shee sayde If I may touch but his cloathes I shal be hole 29. And straight way the course of her bloude was dried vppe and shee felt in her body that shee was healed of that plague 30. And when Iesus did knowe in himselfe the vertue that went out of him hee turned him rounde about in the preace and sayde who hath touched my cloathes 31. And his disciples sayde vnto him Thou seest the multitude throng thee and sayest thou who did touche mee 32. And he looked rounde about to see her that had done that 33. And the woman feared and trembled for shee knewe what was done in her and shee came and fell downe before him and tolde him the whole truthe 34. And hee sayde to her Daughter thy faith hathe made thee hole Goe in peace and â—e hole of thy plague 40. And it came to passe when Iesus was come againe that the people receiued him for they all waited for him 41. And beholde there came a man named Iairus and hee was the ruler of the Synagogue who fel downe at Iesus feete and besought him that he would come into his house 42. For he had but a daughter only about twelue yeares of age and shee lay a dying and as hee went the people thronged him 43. And a woman hauing an issue of bloud twelue yeres long which had spent al her substance vppon Phisitions and coulde not be healed of any 44. VVhen shee came behind him shee touched the hemmâ— of his garmente and immediatelie her issue of bloude stanched 45. Then Iesus sayde who is it that hath touched me VVhen euery manne denied Peter said and they that were with hym maister the multitude thruste thee and treade on thee and sayest thou who hathe touched mee 46. And Iesus sayde Some one hath touched mee for I perceiue that vertue is gone from me 47. VVhen the woman sawe that shee was not hid shee came trembling and fell downe before him and tolde him before al the people for what cause shee had touched him and howe shee was healed immediately 48. And hee sayde vnto her Daughter bee of good comforte thy faith hathe made thee hole goe in peace 18. VVhile he thus spake They that imagine that Marke and Luke doe not sette downe the same hystorie which Mathewe doeth are so plainely confuted out of the text so that it neede not any long disputation Three with one mouthe doe saye that Christe was required by the ruler of the synagogue that he would come to his house to heale his daughter In this they differ that the name of Iairus is suppressed by Mathewe and is set downe by Marke and Luke And he bringeth in the father speaking thus my daughter is deceased the other two doe say that shee was at the poynt of death and that he was tolde of her death by the way as he was bringing Christ. But in that there is no difficultie for Mathew endeuouring to be short doeth in a worde set downe togither those things which the other doe digest distinctly in their places But seeing all other things do so aptly agree togither sith so many circumstaÌ„ces doe concord in one as if three fingers shuld seeme to be directed togither to shew one thing no reason doeth suffer this hystorie to be drawn to diuers times The Euangelists do with one mouth declare that when Christ was required of the ruler of the synagogue to come to his house by the waye a woman was healed of an issue of bloud by a secrete touching of his garment and that Christ after he was come into the rulers house did raise a dead maiden So I do not thinke it needefull to vse a long circumstance of words to prooue that the three do report one and the same hystory Let vs now come to the particulers Beholde a certaine ruler Although it appeareth by the other two Euangelists that his faith was not so strong that he hoped that he coulde restore his daughter to life yet it is not to be doubted but that he being rebuked by Christ conceiued a greater hope then hee had brought from home But Mathew as it is sayd endeuouring to be short placeth in the beginning that which was wrought in successe of time yet the hystorie is thus to bee gathered that Iairus first demaunded to haue his daughter cured of her disease and then to bee restored from death to life after when Christ had encouraged him VVorshipping is taken for the bowing of the knee as we gather by the words of Marke and Luke for Iairus did not giue diuine honour to Christ but worshipped him as a Prophet of God And it is well knowen that the bowing of the knee was very common amongst the inhabitants of the East Come and lay thine hand on her VVee haue heere a notable spectacle of the fauour of God towardes vs if thou comparest the ruler of the synagogue with the Centurion a heathen manne thou wilt say that in him there was a full great light in this scarce one little droppe of faith he imagineth that Christe hath no power to doe her good except hee touche her and hauinge receiued woorde of her death hee is so afraide as if there were no further remedie Therefore we see that his faith was weake and very colde but that Christe yeeldeth to his requestes and encourageth him to hope wel declareth that his faith howe small so euer it was was not vtterly reiected Therefore though we be not instructed fully in the faith as it were to be wished yet there is no cause why our weakenesse shoulde hinder vs or driue vs from calling vppon God 20. A woman which was diseased with an issue of bloud The Euangelistes doe expresly declare that this issue of bloud had endured for the space of
that shee was dead 54. So he thrust them all out and tooke her by the hand and cried saying maid arise 55. And her spirite came againe and shee rose straighte way and he commanded to giue her meat 56. Then her parents were astonied but hee commaunded them that they shoulde tell no man what was done MARKE 36. Be not afraide onely beleeue The message of death caused him to despaire because he had required nothing else of Christe but that he would helpe the sicke maid Therfore Christ commaundeth that hee should not with feare and distrust shut out al hope of grace which death it selfe cannot hinder For by this phrase only beleeue he declareth that hee wanteth not power so that Iairus will accept him and he also exhorteth him to be of good comfort for he cannot beleeue more then God in his great power is able to perfourme And verely it so falleth out with vs al for God would deale more liberally with vs if we were not so strait but our hardnes of belief doth hinder god that he powre not his gifts more plētifully vpon vs. In summe we are taught in this place that we can neuer exceede measure in beleeuing because our faith howe large so euer it be can neuer conceiue the hundred part of the goodnesse of God 37. And he suffered no man He forbade them entrance either because they were vnworthy to be witnesses of the myracle or because that he would not haue the myracle ouerwhelmed with the murmuring multitude for it were better that the damsell whose body they had seene deade shoulde sodenly come foorth aliue and strong into the sight of men Marke and Luke say that he tooke with him but thre of his disciples they both adde the parents And Marke only sayeth that he tooke them which were Iairus his companions when hee came to require Christ. Mathewe who is shorter omitteth this circumstance LVKE 52. And al wept The Euāgelists do make mention of mourning that their hope in the resurrection may be the more certaine Also Mathew sayeth expresly that there were minstrels which was not wont to be but where as they were assured that the body was deade and when as they prepared the funeralles In the mournefull funeralles the pipe did sound sayeth he And although they thought after this maner to honour their deade and as it were to adorne their buriall yet wee see howe the worlde is alwaies ready not onely to nourish but also to stirre vppe her own faults It was their duetie to apply thēselues by al means to appease mourning but as though they had not offended inough with their outragious sorow with new prouocations they do ambitiously prouoke the same The Gentiles also thought that this melodie appeased the ghostes whereby we gather with how many corruptions Iudea was then filled MARKE 39. But sleepeth To sleepe is taken in diuers places of the scripture for to die And doubtles by this similitude gathered of the temporall rest is noted the resurrection to come And Christ doeth heere especially make a comparison betweene sleepe and death that hee mighte confirme the hope of life as if he should haue sayde you shall see her presently raised vp whome nowe you thinke to be dead And it is no maruel that he was laughed to scorne of blockish and grose menne whiche were wholely occupied in prophane mourning and vnderstoode not his purpose And yet this auaileth to the setting foorth of the myracle that none of them doubted of her death 41. Hee tooke her by the hande and sayde Although this crie did naturally profite nothinge to the wakeninge of the senses of the deade yet doeth Christ here shew notably the power of his voice that he might the more accustome men to geue care to his doctrine And herein appeareth howe effectual the voyce of Christ is which pearceth vnto the dead so as it geueth life euen in death it selfe Therfore Luke sayeth that her spirit came againe as if he should haue said that the spirite being called by the commaundement of Christ was straightway present 43. And he charged them Although Christ woulde not generally admit all to beholde her raising vppe yet the myracle coulde not remaine long hidde And it was not meete to suppresse the power of God whereby the whole worlde was prepared to life VVhy then did hee commaunde the maides parents to silence It may be that his will was that they shoulde not so muche conceale the thing it selfe as the maner and that onely but for a time for we see in other places also howe he sought for opportunitie They that thinke that they were forbidden to speake that they might be the more whetted on are hardly taken when they flee to this answer I graunt that Christ wrought not this myracle but that it should be vttered but at a more apt time or when the multitude was dismissed where was no meane nor moderation Therefore hee woulde geue them space that the more quietly and aduisedly they mighte consider the woorke of God Mathewe 9. Marke Luke 27. And as Iesus departed thence two blind men folowed him crying and saying O sonne of Dauid haue mercie vpon vs. 28. And when hee was come into the house the blinde men came to him and Iesus sayd vnto them Beleeue yee that I am able to doe this And they sayde vnto him yea Lorde 29. Then touched hee their eyes saying according to your saith be it vnto you 30. And their eyes were opened and Iesus charged them saying See that no man know it 31. But when they were departed they spredde abroade his fame through out all that land 32. And as they went out behold they brought to him a dumbe man possessed with a deuill 33. And when the deuill was cast out the dumbe spake Then the multitude marueiled saying the like was neuer seene in Israel 34. But the Phariseis sayde Hee casteth out deuils through the prince of deuils   27. And at Iesus departed The other Euangelists do say nothing of these 2. myracles for as we haue said other where and Iohn doeth plainly affirme that it was not their purpose to rehearse all the deedes of Christe but onely to gather some principall poyntes which prooue him to be the Messias Further Mathewe sayeth that two blinde men were restored to their sight but not so speedily as often other where hee was accustomed to helpe the miserable For he doeth not aunsweare them as they crie after him in the way but as though he dissembled the matter hee suffereth them to folowe him into the house There he doeth at length enquire of them what they doe beleeue of his power Therefore his minde was in deede and woordes to examine their faith for hee holdinge them in suspence nay passing by as though he heard not he maketh a triall of their patience and what roote faith hadde taken in their mindes After when he demaundeth whether they beleeue he prosecuteth the same examination But it may
the feare and relygion of God doth florishe but he had rather they should al perish if neede so required then to haue the kingdome of Christ shaken the doctrine of saluation extinguished the worship of God abolished If our affections were ordered a right this should be the onely cause of right hatred But when Christe would establysh the kingdome of GOD and restore godlynesse into his perfecte strength but would also call menne backe from destruction to saluation there is nothing more vnworthy then for that cause to hate the ministers of so comfortable a doctrine This as it is a monstrous thing against nature might haue much troubled their simple minds yet Christ foretelleth that so it shal come to passe 22. Hee that endureth This one promise is sufficient enough to staye the mindes of the godly although all the world should ryse against theÌ„ while he promiseth them a happy and a blessed end For if the assurance of their purpose doth cary them to death whiche fight vnder earthlye captaynes being vncerteine of the end of the warre shall menne then doubt to imploy themselues to follow Christ to the end which are certeine of the victory 23. And when they persecute you in this citie He preuenteth that whiche they might haue excepted If the hatredes of the whole world were to be borne what end then at the length Though therefore they coulde be in safetie in no place yet Christ admonisheth them not to despayre but where they are throwne out of one place they shuld rather attempt whether they may profit any thing by their labour in an other place And the interpreters are deceiued while they think this to bee a naked permission when Christ rather commaundeth his disciples what hee woulde haue them to doe For he that hath abyden one persecution would gladly take his ease as a soldiour that hath done his duetie But Christ alloweth not such a vacation to his but willeth them to run the whole course with an vnwearied minde In summe the Apostles are coÌ„maunded to offer themselues to new skirmishes least they should thinke that they had done their dutie when they had passed ouer one or two Neither doth he suffer them to flye into corners where they might lye ydely But though their labour tooke not good successe in one place the Lord doth exhort them to go forward But vnder the commaundement is also contayned a permission And the flying of persecution is thus to he vnderstoode For all that flye are not generally to be condemned neither yet is euery flyght lawfull The heate of some of the old writers was too great in this matter which condemned flight as if it were a kind of deniall For if this were true some part of the ignominie shoulde redound to Christ and his Apostles Againe if it were lawfull generally to flye there shoulde be in the time of persecution no difference betweene the good pastor and the hyreling Therefore that moderation is to bee noted which Augustine prescribeth to Honoratus least any man fearefully forsaking his standing should either traiterously forsake his flocke or giue an example of slouthfulnes and yet that no man should vnaduisedly thrust in himselfe headlong If either the whole Church be assayled or that part be folowed to death the pastor shall doe yll if he withdraw himselfe whose duetie it were to oppose his life for euery particuler man of his flocke but it may be sometime that his absence shall be beneficiall to the Church by appeasing the fury of the enemies Therefore let in such a case the simplicitie of the doâ—e preuaile least nice meÌ„ make a cloake for their fearefulnesse as flesh is alwayes too wise in auoydinge of troubles For verely I say vnto you That is not lykely that some do vnderstand it of their first sending forth but it rather comprehendeth the whole Apostleshippe But herein consisteth the difficultie what the comming of the Sonne of manne should signifie Some menne expounde it that the Gospell shoulde haue such passage that all menne should know that Christe should reigne truely and that the restitution of the kyngdome of Dauid shoulde be hoped for of him Other doe referre it to the destruction of Ierusalem wherein Christ appeareth â—s a reuenger of vnthankefulnesse The first exposition is tollerable the latter is more wrested yet I doe iudge that to be a comfort giuen peculyarly to the Apostles Christe is sayde to come when hee bringeth remedie to thinges in despayre The ambassage which they were to vndertake was woonderfull that they should spread the doctrine of the gospel throughout the whole world Therefore Christ promiseth that he himselfe will come before they shall passe through all Iudea namely because hee will beautifie his kingdome by the power of his spirite that that glorye and maiestie shoulde verelye shine in the Apostles whiche as yet was hydde from them 24. The Disciple is not aboue his maister Now hee exhorteth them to patience by his owne example And certeinly this comfort is such as swaloweth vppe all sorowe while we consider that our lotte is common to vs with the Sonne of GOD yet that he might make vs the more ashamed thereby he taketh two similitudeâ— from the custom of menne The disciple accounteth himself honored to be made equal with his maister dares desire no greater honor Then that condition which the Lords doe beare patiently the seruauntes doe not refuse to beare the same Sith the Sonne of God is both these wayes aboue vs as he to whom the chief aucthoritie is giuen of the father and hath the offices of a maister committed vnto him let vs be ashamed to flye from that which he himselfe disdayned not to take vppon him for our cause But these thinges do rather neede meditation then exposition because they are euident enough of themselues Luke reporeteth this sentence in his sixt chapter not depending vppon the text but vttered abruptlye amongst other wordes And because Matthewe dooth in this place declare verye well to what purpose it apperteineth I thought that I could not place it better anye other where But in the translation I followed neither Erasmus nor the olde interpreter for this cause The Greeke Participle doth signifie aswel a thing made perfect as apt lyke or meete Further sith Christ speaketh here of a lykenesse and not of a perfection the latter sense seemeth to be the better as if he should haue sayde there is nothing more meete nor conuenient then that the disciple should frame himselfe after the example of his maister 25. If they haue called the maister of the house It is as much as if he shuld haue called himselfe the Lord of the Church as the Apostle to the Hebrewes 3. 2. comparing him to Moses and the Prophetes saith that they were seruauntes but that he was the Sonne and heyre For though hee vouchsafeth vs the honour of brethren yet he is the firste borne and the head of all the body to be short he hath the
chief gouernment and power in his hand VVherefore there is nothing more absurd then to desire to be counted amongst the number of the faythfull and yet to grudg at GOD when he frameth vs to the image of his owne Sonne whom hee hath sette ouer his whole housholde For what nice fancies are these if we would possesse a place in his house and excell aboue the Lord himselfe The meaning is we are too softe daintie if it behard for vs to beare the reproaches which our Prince did willingly submitte himselfe vnto The word Beelzebub is corrupted it shuld properly be called Baalzebub So they called the chiefe of the feigned Gods of the Philistines which the citie Accaron did worshippe And the lesser Gods were called Baalim which at this day in Popery are called Patrones And whereas Baalzebub signifieth a Patrone of a flye or of flyes some thinke that the name was deryued and taken of this that the Temple swarmed with aboundaunce of flyes through the plentie of the sacrifices But I doe rather coniecture that they sought helpe at the ydoll against the flyes which were noysome to the place For when Ochozias superstitiously sought an aunswere of his health from it he called it so VVhereby it appeareth that it was not a name in skorne For as godly men translated the word Gehenna to the helles that they might note that place with infamy so for hatred and detestation of the Idoll they called the deuill Baalzebub VVherby we gather that the reprobate that they might make Christ the more detestable noted him with the greatest infamy they could as by calling him a deuill who shoulde bee the greatest enemy of relygion VVherefore if it befall vs to be touched with the same ignominie it ought not to seeme straunge to vs to haue that fulfilled in the members which began in the head Math. 10. 26. Feare them not therefore for there is nothing couered that shal not be disclosed nor hid that shall not be knowne 27. VVhat I tell you in darkenesse that speake yee in light and what yee heare in the eare that preach yee on the houses 28. And feare yee not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell 29. Are not two sparowes solde for a farthing 〈◊〉 one of them shall not fal on the ground without your father 30. Yea and all the haires of your head are numbred 31. Feare yee not therefore ye are of more value then many sparowes Marke 4. 22. For there is nothing hid that shall not be opened neyther is there a secret but that it shal come to light 23. If anye manne haue eares to heare let him heare Luke 8. 17 For nothing is secrete that shal not be euident neither any thing hid that shal not be known and come to light Luke 12. 2. For there is nothing couered that shal not be reuealed neither hid that shal not be knowne 3. VVherfore whatsoeuer ye haue spoke in darknes it shal be heard in the light and which yee haue spoken in the eare in secret places shal be preached on the houses 4. And I say vnto you my frieÌ„ds be not afraide of them that kill the body and after that are not able to doe any more 5. But I wil forewarn you whom ye shal feare feare him whiche after he hath killed hath power to cast into hel yea I saye vnto you him feare 6. Are not fiue sparowes bought for two farthings and yet not out of them is forgotton before God 7. Yea al the haires of your head are nuÌ„bred feare not therfore yee are more of value thâ—â— many sparowes 26. Feare them not therefore VVhen as the Apostles shoulde see the Gospel to be so contemptible and that they should remember the fewnesse of the beleeuers they might also cast of all hope for the time to come Now Christ answeareth this doubt declaring that the Gospell should be spred further and that it shall passe throughe all the lettes of menne so that at length it should shine foorth openly For though this saying seeme to be a prouerbe there is nothing couered that shall not be disclosed yet here it ought especially to bee restrained to the doctrine of saluation whiche Christ sayeth shall be the conquerour what soeuer menne deuise to oppresse the same Though hee preached sometime openly in the Temple yet because his doctrine was refused he yet lay hid as it were in dark corners but he sayeth that the time shal come when it shal be vttered abroad which we knowe was done shortly after for there was neuer any sound of thunder more hard in any quarter of the world then the voyce of the Gospell which sounded through out the whole worlde And because this promisse ought to comfort their mindes Christ exhorteth them that they shoulde boldly and valiantly apply themselues to the same and that they shoulde not be afraide though they saw the Gospell as yet not regarded but that they shoulde be crying preachers of the same That which I reported out of Marke was spoken peraduenture at an other time and in an other sense yet because there are redde short sentences I followe that which was most probable to me For after that Christ commanded there his disciples that as burning lightes they shoulde giue a cleare light farre froÌ„ them presently after he addeth ther is nothing hid which shal not be made open And the lighte of the Gospell was lighted by the Apostles in darke places so that by their ministerie it shone aloft through the whole world And the text in the eight after Luke is altogether like this As coÌ„cerning the place of the 12. chapter it is not to be doubted but that it answeareth to this yet in wordes there is some difference for Christ commaundeth there that the Apostles shoulde bring those things into light which they had spoken in the darke whereby he declareth that they had as yet but whispered of the Gospell but that the message which they did beare was so notable that it shoulde spreade it selfe to the furthest partes of the worlde 28. And feare yee not them Christe teacheth his disciples to contemne death by a most notable reason because that men created to enioy the celestiall immortalitie ought to despise this fraile and transitorie life For the summe tendeth to this purpose if the faithfull would consider wherfore they were borne and what their condition is there is no cause why they shoulde so gredely desire this earthly life Though the sence of the woordes are more full and more plentifull for Christe teacheth that the feare of God is vtterly dead in them which for feare of tyrantes doe fall from the confession of their faith and that there raigneth a beastly blockishnesse in their hearts which for feare of death doubt not to forsake the same confession of faith For the Antithesis betweene the two contrary
feares is to be noted If the feare of God be choaked with the feare of men doeth it not appeare that we yelde more to them then to God himselfe Nowe heereof it foloweth that the heauenly and eternall life being reiected we cause that this onely remaineth for vs that wee become like to beastes The power of eternall life and death is in the hande of God alone him we neglect because the feare of men doth carie vs away Doth it not euidently appeare that the shadowish life of the body is more estemed of vs then the eternal state of the soul nay the celestiall kingdom of God is nothing set by of vs in respect of the fleeing vanishing shadow of this present life Therfore the words of Christ ought thus to be resolued Know that you haue giuen you immortal souls which are subiect to the wil of god alone they come not into the power of men And so your faith ought not to yeld to no terrors or threatnings of men For how cōmeth it to passe that in your vexation the fear of men should preuail but because the body is preferred before the soule immortalitie is lesse estemed of then this transitory life Therfore in Luke there is an emphatical repetition Certainly I say vnto you feare him As if Christ shuld haue said we haue no respecte of God so oft as we giue place to the feare of men contrariwise if we reuerence God the victory is easily in our own hands so that no force of men shuld draw vs from our duety Also the experiēce of al times teacheth vs how necessary this exhortation of Christ was to the ministers generally to al the godly For ther was neuer time wherin men haue not violently lift vp themselues against God haue endeuoured to ouerwhelme the gospell Al are not armed with like power to cause and strike a fear of death but in the greater nūber that monstrous cruelty doeth raigne which when occasion serueth sheweth it selfe Also sathan doth oft suborne the giants at whose sight the seruaunts of Christ do fal down dead except they be armed with this doctrine to be constāt without shaking But when as these two clauses do ioyne together in one sentence some that are vnlearned do naughtily take this part from the other that men are not to be feared For Christ as was now said opposeth the godly and holy feare of God as a remedy against the peruers feare of men which draweth vs out of the right way Otherwise the consequence doth not folow if we feare God who is Lorde of body soule men are not to be feared whose power reacheth not beyonde the body And that Christ attributeth to menne a power of killing is spoken by a kinde of graūting So God slacketh the bridles to the wicked that they being puft vp with a trust of their owne power dare do any thing and they do also amase the minds of the simple as if they could do euery thing Therfore the wicked do triumph in vaine as if the life of the godly were subiect to their pleasure and God holdeth them bound so that he restraineth their cruelty and violent forces as oft as he pleaseth yet by his permission they are occounted able to kil because he often suffereth their furie weakely to creepe Lastly the sermon of Christ consisteth of two partes for that we might learne patiently to beare the losse of this bodily life he doeth call vs first to the beholding of the eternall life and death Then by degrees he descendeth hither also that the keping of our life is in the hand of God 29. Are not two sparowes Christ proceedeth further as I sayd euen now thoughe the tyrantes become madde yet they haue not any power ouer the body therefore they do wickedly which feare the crueltie of men as if they were not in the custody of God Therfore in dangers let vs remēber this second comfort sith God is the keeper of our life we may safely rest our selues in his prouidence nay he is iniuried if we commit not our life to him whereof he vouchsafeth to take the charge But he extendeth the prouidence of God generally to all creatures that frō the greatest to the least he might shew that we are preserued by his defence There is almost nothing lesse estemed then sparowes for two were then solde for a farthing or as Luke sayth fiue for two farthings and yet the eye of God is watchful to defend them also so that nothing can come by chāce vnto them VVil he neglecte the life of men who is carefull for sparowes But two things are here to be noted for first Christ doth define the prouidēce of God farre otherwise then many do which are not much vnlike to the Philosophers which though they say that the world is gouerned of god yet they imagine a confuse prouidence as if God regarded not particular creatures But Christe distinctly affirmeth that euery one of the creatures are vnder the hand custodie of God so that nothing is left to fortune For certainly the will of God is opposite to chaunce neither yet by thys meanes is the Fatū of the Stoyckes established for it is one thing to imagine a necessitie wrapped or tied fast to the manifold course of causes an other thing to make all the world and all the partes of the same subiect to the wil of God I graunt that there is a chance in the very nature of thinges but I say that nothing can fall in the blinde wheele of Fortune where the will of God doth gouerne Secondly it is to be noted that the prouidence of God is to be considered not as curious and vaine men doe vse but that it may be a helpe to our faith and may stirre vs vp to call vpon God For he doth not therfore teach that al the haires of our head are nūbred that he might nourish vain speculations but that we might learn to depend of the fatherly care of God which he hathe for this fraile flesh 31. Ye are of more value This is generally true of al men for whose cause the sparowes are created yet it is spoken properly of the children of God which haue a greater right then by creation But that dignitie doeth not other waies appertaine to men then by the free liberalitie of God Math. 10. Mar. 8. Luke 9. 32. VVho soeuer therefore shall confesse me before mē him will I confesse also before my father whiche is in heauen 33. But who soeuer shall denye me before men him will I also denie before my father which is in heauē 34. Thinke not that I am come to send peace into the earth I came not to sende peace but a sworde 35. For I am come to set a man at variāce against his father the daughter against the mother the daughter in lawe againste her mother in law 36. And a mans enemies shal be they of his own house 38. For who soeuer
to our memorie that Christ dedicateth all his disciples to the crosse Yet lette vs remember this comfort that in bearing the crosse we become the felowes of Christe so it shall come to passe that all bitternesse shall easily become pleasant The reprobate are no lesse tied to their crosse and cannot shake it off striue they neuer so muche but because the crosse without Christe is accursed there remaineth for them an vnhappy end VVherefore lette vs learne to knit these two togither the faithful must take vp the crosse that they may folow the master that is that they may conforme themselues after his example and as faithful companions walke in his steppes 39. He that will saue his life Least the former doctrine as it is very hard and troublesome to flesh should of it selfe worke but smal effecte Christ in this sentence confirmeth the same two waies For he sayeth that they are too wary and prouident when they shal with themselues thinke they haue preserued their life best they are deceiued and they haue loste the same Againe they which neglect life shal lose nothing because they shall saue the same VVe know that al things are don omitted for life sake there is suche a loue of the same planted in vs wherefore it was necessary for Christ that he might encourage his to contemne death so to promisse and to threaten To finde life signifieth in this place to possesse the same as vnder a safe custodie for they which are too couetous of earthly life while they keepe themselues oute of all pearils they please themselues with a vaine truste as if they had well prouided for themselues but their life fenced with suche defences shall fleete away because at lengthe they must die and death shall be to them destruction On the contrary part where the faithful do offer themselues to death their soule which seemeth at that presente to vanishe away is restored to a better life Furthermore because there are some founde which somtime doe lose their life either for ambition sake or for a furie Christ expresly declareth the cause why we should suffer death It is doubtfull whether this sermon was made at an other time which Luke declareth The Lord doeth there also exhort his disciples to beare the crosse but not in so long a sermon Also for the confirminge of this sentence he addeth presently two similitudes whereof there is no mention made in Mathewe but for the consent in the summe of the matter I made no doubt to bring those things which are found in Luke hither LVKE 28. VVhich of you is it minding Least it should be troublesome to any man to folow Christ on this condition that he shoulde renounce all his desires there is a profitable admonition proposed that men should meditate before hand what the profession of the Gospell doeth require For hereof it commeth to passe that many do fall away at all light temptations because they fansied to themselues mere wāton delites as though they shoulde alwaies be in the shade and in idlenesse Therefore he shall neuer be a sitte seruaunt of Christ except he prepare himself to the warre a long time before Nowe for this purpose doe the similitudes very well agree It is a matter ful of trouble and wearinesse to builde also smally welcome by reason of the charge also no manne taketh warre vpon him but againste his will because it bringeth with it so many discommodities and threatneth almoste ruine to mankinde and yet the profitte of dwelling allureth men that they doubt not to lay out their substance necessitie also compelleth so that they refuse no expēces in making warres But there remaineth a farre more excellent rewarde for the builders of the temple of God and for them whiche giue their names to the warres of Christ. For Christians doe neither labour for a transitorie buildinge nor sight for a vaine triumph But that saying of Christe If any kinge be vnable to beare the brunt of battell least he be ouercome with shame let him seeke peace with the enemie cannot be applied to this present purpose as if we might make any reconciliation with the spirituall enemie if richesse and forces doe faile vs. For it were a fonde thing to wrest al particular clauses in parables to the matter which is handled But the Lorde simply meaneth that we shuld so be furnished least we being taken without iust defence doe shamefully turne our backes Neither is euery one of vs a king which doeth make warre with his owne forces And as their rashnesse is reproued by this doctrine which foolishly leape beyond their measure or make themselues pleasures not thinking of bearing the crosse so we must beware least this meditation whereto Christ exhorteth vs do feare vs or flack our forwardnesse Many because they haue not presently taught themselues the law of patience euē from the prisons they thorough nicenesse retourne backe from the course of their race for they wil not abide to be Christians of any other conditions then that they may be free from the crosse Others while they haue proposed vnto them a condition hard and vnsauerie to the flesh dare not come to Christe But there is no cause why the knowledge of our want should discourage vs whome the Lord doeth helpe in time Certainly I graunt if we accounte the charges we are all so poore and weake that we cannot lay one stone or drawe the sworde against the enemie But sith the Lord from heauen will giue vs matter costes weapons forces our sluggishnesse or slouthfulnesse shall haue no pretence of the hardnesse Therefore the purpose of Christ is to admonishe his of bearing the crosse that they might girde themselues with strength 33. So likewise who soeuer hee be of you that forsaketh not This clause doeth shewe what the accounting of the charges doeth meane whereat Christe commaundeth his to beginne namely that they must meditate of this account to forsake all things For in vaine they doe thrust themselues in to professe Christianitie whiche are delighted with a sweete and idle estate voide of the crosse Also vnderstand that they must renounce all thinges which doe so preferre Christe as before their life as also all the desires of the flesh so that nothing shall hinder them from a right course For if any man shall precisely vrge the letter he shal deale preposterously as though no man were the disciple of Christ but he that shuld throw what soeuer he possesseth into the sea and so shoulde be deuorced from his wife and should bidde his children farewell By suche fansies folish men haue bene allured to monkery that beinge willinge to come to Christ haue fallen from humanity But no man doth more truely renounce al things which he possesseth thē he which being redy to leaue al things at euery momēt doth imploy himself wholely as fre and bound vnto the Lord passing by all lettes doeth folow his calling So the true denial which the Lorde
haue erred too ignorantly which thought that Christe cōpared himself with Iohn for he speaketh not here of the dignity of the person but the excellency of the office is commended which doth more euidētly appeare by the words of Luke Ther arose not a greater Prophet For the greatnesse is expresly referred to the office of teaching In summe Iohn hath so excellent a title giuen him to that ende that the Iewes shuld the more diligently obserue the message that he brought Then the teachers whiche should shortly after folow him are preferred before him that the maiesty of the gospell mighte be preferred aboue the lawe and also that message which came betwene them both And as Christ would prepare the Iewes to receiue the gospell so it is meete for vs to be wakened at this day that we may reuerently heare Christ speaking to vs out of his high throne of his heauenly glory least that he reuenge our cōtempt with that horrible cursse whiche he denounceth againste the vnfaithfull by Malachie in the same place The kingdome of heauen and of God is taken here as in other places before for the new estate of the church because that at the cōming of Christ ther was promised a restitutiō of al things That which I trāslated the least is red in the Greke in the cōparatiue degre the lesser But after this maner the sense is the plainer while it appeareth that it comprehendeth all the ministers of the gospell Also that many being endued with a smal portion of faith are farre inferiour to Iohn this nothing letteth but that their preachinge may be more excellent in that it proposeth Christe the conquerour of death and the Lorde of life whiche hath perfourmed the euerlasting cleansinge by his onely sacrifice and by takinge away the vaile it lifteth the disciples into the heauenly sanctuarie 12. From the time of Iohn I doubt not but that Christ commendeth the maiestie of the Gospel of this that it was sought after with a feruent desire of many For as God raised vp Iohn that hee might be a proclaimer of the kingdome of his sonne so the spirite gaue effecte to his doctrine that it might enter into the hearts of men and mighte kindle their zeale Therfore it appeareth that it came from God which so straungely sodenly spreadeth out raiseth great sturres But in the second clause ther is added a restrainte that the violent doe take it For because the greater parte was no more moued then as if the Prophets had neuer spoken of Christ or as if Iohn had neuer come as a witnesse of him Christ declareth that the violence whereof he speaketh is founde but in one certaine kinde of menne The meaninge therefore is there is nowe a greate concourse of men as if that men would violently enter into the possession of the kingdome of God For at the opening of the mouth of one man they doe not onely couetously but with violente force they receiue the grace offered And thoughe very many are slouthfull and are no more touched then if Iohn should tell a tale in the wildernesse nothing appertaining to them yet many ran with violēt zeale And to this purpose tendeth the saying of Christ that they are inexcusable whiche contemptuously as with cloased eyes doe passe by the manifest power of God which shone as well in the teacher as in the hearers Yet by these wordes we learne what is the true nature and force of faith namely that menne should not coldly and for fashion giue eare to God when hee doeth speake but they shoulde aspire to him with an ardent affection and breake throughe as it were wyth a violent endeuour LVKE 16. The lawe and the Prophets to Iohn Because the Lord had sayd that those things which the Prophets had foretolde of the renewinge of the church that shuld be was as an entrance to the matter for the peoples sake now he compareth the ministerie of Iohn with the law the prophets as if he should haue sayd it is no maruel if God doth now so mightily worke in the mindes of men For he doeth not shew himselfe a farre off as he did before in obscure shadowes but openly and at hande is hee present to establish his kingdome Hereof it foloweth that they haue lesse excuse which doe stubbornely refuse the doctrine of Iohn then the contemners of the law and the Prophets There is an emphasis in the worde of Prophesying for the lawe and the Prophetes did not sette God before the eyes but onelie by figures they drew out as in a shadow one absent Now we see whereto this comparison tendeth namely that it is not meete that menne should be now so cold sith God sheweth himselfe present vnto them which helde the olde people in suspense by prophesies But there is no absurditie in that that Christ doth nowe number Iohn amongst the ministers of the Gospel whom he had first placed in the middest betweene them and the Prophets because his preaching though it were a part of the Gospel yet it was but a certaine rudiment of the same MAT. 14. And if ye wil receiue it Now he doth declare more plainly how Iohn begā to preach the kingdō of God for this is verily that Eliah which was promised to be sent before the face of God for Christ would that the Iewes should now see and know that great terrible comming of God spoken of before by Malachi sith that Elias which is there promised doth now execute the office of a forerunner Also in these words If ye wil receiue it he reproueth the hardnes of their harts that are so malitiously blinde in so great light But what if he be not receiued shall be not be that Eliah It is not the meaning of Christ to say that the office of Iohn doth depēd vppon theyr lykinges but after he had sayd that he was that Eliah he reproueth them of slouth and vnthankfulnes if he haue not that credit which he deserueth 15. He that hath eares VVe know that Christ vseth this sentence as oft as he entreateth of an earnest matter which he would should be diligently carefully noted Yet he also declareth that the misteries wherof he speaketh are not receiued of all because that many of the hearers are deafe or else haue stopped their eares But because that man is not onely hindered by his own incredulitie but that diuers do also hinder others christ here exhorteth the children of God whose eares are opened that they should be diligent to consider this excellēt misterie of God and that they should not wax deaf with the vnbeleeuers Matth. 11. Marke Luke 7. 16. But whereunto shall I lyken this generation It is lyke vnto litle children which sit in the markets and call vnto their felowes 17. And say wee haue pyped vnto you and ye haue not daunced we haue mourned to you yee haue not lamented 18. For Iohn came neither eating nor drinking and they saye hee hath a
that Christ looked vppon them angerly for he mighte well be angry at their wicked obstinacie And that we might know that his anger was iust and holy he layeth that it sprang of this that he mourned for the hardnes of their harts First therefore Christe is sorowfull that menne exercised in the lawe of God should be in suche grosse ignorance But because that malice blinded them he also conceiueth anger with his sorowe This is a right moderation of zeale when we mourne for the destruction of wicked men and are angry at their vngodlinesse And as this place declareth that Christe was not free from humane affections so we doe heereof gather that the passions themselues are not sinfull so that a temperate meane be kepte VVe cannot holde the meane by reason of our corrupt nature we are neuer angry no not for iust causes without sinne these thinges were not to be founde in Christe for not onely integritie of nature did beare rule in him but in him there also shoane a perfecte example of righteousnesse Therefore wee muste pray that the spirite of God may be giuen vs from heauen to correct and bridle our imperfections Math. 1â— Marke 3. Luke 6. 14. Then the Pharisies went oute and consulted against him how they might destroy him 15. But when Iesus knew it he departed thence and great multitudes folowed him he healed them al 16. And charged them that they should not make him knowen 17. That it might be fulfilled which was spoken by Esaias the Prophet saying 18. Beholde my seruaunt whome I haue chosen my beloued in whome my soule delighteth I will putte my spirite on him and heeâ— shall showe iudgement to the Gentiles 19. He shal not striue nor crie neither shall any man heare his voyce in the stretes â—0 A brused reede shall hee not breake and sinckinge flaxe shall hee not quenâ—he till hee bringe foorthe iudgement into victorie 21. And in his name shal the GeÌ„tiles trust 6. And the Pharisies departed straight way gathered acouÌ„cel with the Herodians against him that they might destroy him 7. But Iesus auoided with his disciples to the sea and a great multitude folowed him from Galile and from Iudea 8. And from Ierusalem and from Idumea and beyond Iordan they that dwelt about Tyrus and Sydon when they had hearde what greate thinges hee did came vnto him in great number 9. And he commannded his disciples that a ship shuld wait for him because of the multitude least they should throng him 10. For hee had healed many in so muche that they preased vpon him to touch him as many as had plages 11. And when the vncleane spirits saw him they fel downe before him and cried saying Thou art the sonne of God 12. And he sharply rebuked them to the ende they shoulde not vtter him 11. Then they wer filled full of madnesse and communed one with another what they might doe to Iesus 14. Then the Pharisies See whether obstinate fury carieth the reprobate in resisting and striuing against God for they being vanquished with his answeres do yet powre out their poyson more and more This certainly is a detestable monster that the chiefe doctors of the lawe which had the gouernment of the Church should as theues seeke after murthers But it is necessary it shoulde so come to passe so oft as they desire to haue ouerthrowne what soeuer is against their pleasure though it be from GOD himselfe It is not to be imputed to feare that Christe escapeth away by flight for he was not any thing more couragious after then nowe but he was ledde by the strength of the same spirite when he fledde wherewith he was endued after when hee willingly offered himselfe to death And this was a portion of his humbling which Paule commendeth Phil. 2. 7. that when he could by a myracle haue readily defended his life he hadde rather by flying take vppon him our infirmity Also he did not deferre to die for any other cause then because that a time conuenient appoynted by the father was not yet come Yet it is euident that he was preserued rather by a heauenly power then by flight for it had bene no hard matter for his enemies to haue broken into that place whether he went for he drawing such company after him and making that place famous by his myracles hid not himselfe in the darke but onely he withdrew himselfe out of their sight least he shoulde make them more madde Marke addeth that they tooke counsell with the Herodians whom they yet hated most deadly For when they would seme to be kepers and defenders of the publike liberty it was necessary that they should professe theÌ„selues to haue a deadly hatred against the tyrantes officers yet their madde hatred against Christ so farre preuailed that they not onely conspired with straungers but familiarly they insinuated themselues into their fauour whose company they otherwise abhord For when vngodlinesse by carying men hether and thether driueth them into diuers debates and controuersies yet it knitteth them togither with one consent to striue against the Lord. So no hatreds nor enemities doe let but that the extremest enemies doe ioyne hands togither to ouerthrow the truth of God 16. And he charged them Marke setteth downe an other more speciall matter that he put the vncleane spirites to silence which cried out that he was the sonne of God VVee haue in an other place shewed the cause why he woulde not admitte any suche witnesses Neither is it to be douted but that this confession was wrested out of the deuilles by the power of God but after that Christe had shewed that they were subiecte to his power he also not without cause refused their testimony But that extendeth farther which Mathewe sayeth that is that Christe commaunded that the fame of the myracles which he wrought should not be spred abroade not that he would haue it vtterly suppressed but that the roote being setled it might bring foorth fruite aboundantly in due season For we knowe that Christe plaied not with his myracles but had proposed this ende that he might proue himselfe to be the sonne of God and a Redeemer giuen vnto the world But he shewed himselfe by a litle a litle euen by certaine degrees neither was he otherwaies reuealed what he was then the time ordained by the father allowed Yet it is a matter worthy to be noted while the wicked doe most endeuour to ouerwhelm the glory of God they are so farre from obtaining that which they hope for that God applieth all their wicked endeuours rather to the contrary for though Christe was gone out of that famous place yet his glory ceaseth not to shine euen in secrete corners yea and breaketh out notably into his excellent brightnesse 17. That it might be fulfilled which was spoken Mathew meaneth not that the prophesie was altogither fulfilled in this that christ charged that rumors of his power should not be much vttered but herein
2. Cor. 4. 4. that it is not hid but from the reprobate them that are ordained to destruction whose mindes Sathan hath blinded Also this is to be knowen that the force of lightning whereof Dauid maketh mention the familiar kinde of teaching which Isai speaketh of is properly referred to the chosē people Yet this alwaies remaineth certaine and sure that the worde of God is not obscure but as the worlde with her owne blindnesse darkeneth it but yet the Lord reserueth his mysteries so that the reprobate cānot come to the vnderstanding of them And he depriueth them of the light of his doctrine two wayes for sometime he speaketh that in Parables whiche might haue bene spoken more plainly sometime he opening his minde plainly without darke speaches and figures he dulleth their senses and amaseth them so that they cannot see in the midde day To this purpose pertaine those horrible threats in Isai 28. 11. where he threatneth that he woulde be a straunger to the people and that hee woulde speake wyth a straunge and vnknowen language that the visions of the Prophetes should be to the learned as a booke shutte and sealed wherin they could not read Isa. 29. 11. and where the booke should be opened they shoulde be all as idyotes and stay as menne amased that cannot reade Nowe sith Christ so dispensed his doctrine of purpose that it should profit onely a fewe in whose mindes it should be throughly setteled and that it should holde other some in suspence and in doubt it foloweth that the doctrine of saluation was not deliuered by God to menne for one ende and purpose but it is so ordered by his wonderfull counsell that it shoulde bee to the reprobate a sauour of deathe to deathe as to the electe a liuely sauour to life And least any manne shoulde be so bolde as to murmur against it Paule answeareth in these wordes what soeuer the effecte of the Gospell be yet the sauour of it thoughe it be deadly doeth alwayes smell swetely before God But that the meaning of this present place may be the better vnderstode it behoueth vs to sift more narowly the purpose of Christ for what cause to what end he spake this First the comparison vndoubtedly tendeth to this ende that Christ might amplifie set forth the grace and fauour which he shewed to his disciples because that was specially giuen to them which was not generally allowed to all If any man shoulde demaunde from whence the Apostles had this dignitie and priuiledge certainly the cause shall not be founde in them and Christe by saying that it was giuen them excludeth all merite and desart Christe affirmeth them to be appoynted and chosen menne whome God hathe especially vouchsafed this honour that he woulde reueale his secretes vnto them and that others should be voide and without this grace There is no other cause of this difference to be found but that God calleth vnto him them that he hath freely chosen 12. For who soeuer hath Christ prosecuteth that which I spake euen nowe for he admonisheth his disciples howe liberally God dealeth with them that they might make so much the more accounte of this grace and acknowledge themselues the more bounde for that they hadde receiued a greater benefite then other He rehearseth these same wordes in an other place but in an other sense for there hee speaketh of the Lawfull vse of giftes but now he simply teacheth that there is more bestowed vpon the Apostles then vpon the common sorte of men because that the heauenly father would in this sort aboundantly heape vp his bountifull kindnesse towardes them for because that he neuer forsaketh the woorkes of his owne hands as it is sayde in the Psalme 138. 8. whom he once beginneth to make he beautifieth daily more and more vntill at length he bringeth them into great perfection For this cause doeth there flowe so manifolde graces from him to vs hereeof come so ioyfull proceedings because the beholding the God of their deliuerance prouoketh a continuall course of bountifulnesse And as his richesse are innumerable so he is neuer weary of enriching his children Therefore as oft as he lifteth vs vp higher we ought to remember that what benefits soeuer we receiue daily they come out of that fountaine that he would performe that worke of our saluation begon in vs. But on the contrary part Christe affirmeth that the reprobate doe alwaies become worse vntill they beinge altogither come to naught doe faint in their owne weakenesse This seemeth to be a harde speach that there should be taken from the wicked that which they haue not but Luke mitigateth the hardnesse and taketh away the ambiguitie by altering the wordes somewhat saying that those things shall be taken away which they seemed to haue And certainly it falleth commonly out that the reprobate doe excell in many excellent gifts and in shew are like to the children of God But there is no soundnesse in them because the minde is voide of godlinesse and there appeareth onely a vaine shewe VVherefore Mathew doeth rightly say that they haue nothing because it is accounted as nothing before God and in their conscience it is vaine vnfrutefull Luke doeth aptly declare that the giftes wherwith they were endued were prophaned by them so that they onely made a shew in the eyes of men else they had nothing but a pompe and vaineglorious brag Heereby we also learne to seeke to profite euery day of our life because that God hath of this condition giuen vs the taste of his heauenly doctrine that we might daily be more aboundantly fed with the same vntil we come to a perfecte fulnesse Marke setteth downe this sentence somewhat more confusely Take heede sayeth the Lorde what is sayde vnto you Then if they haue profited well he putteth them in hope of greater grace to you sayeth he that heare shall more be giuen Then followeth a clause which agreeth with Mathewes woordes but in the midst is there a sentence which I expounded before in the seuenth chapter of Mathew because it is not likely to be placed here in his owne order For the Euangelists as it is sayd other where were not curious in setting downe Christes sermons but heaped oft diuers of his sentenses togither But Luke setteth downe the same sentence in diuers places with other wordes whiche Christe spake and also noteth the diuers causes why Christe so spake the same namely to make them attentiue to his doctrine least the woorde of life should passe foorth in vaine which oughte to be receiued and to take rootes in our mindes as if he shoulde haue sayde Take heede least that be taken from you which was giuen you if it fructifie not 13. Therefore speake I to them in Parables He sayeth that he spake obscurely to the multitude because they coulde not be partakers of the true lighte Yet when he sayeth that there is a vaile drawne ouer the blind that they might remaine
which were to be wished but also that he might keepe his disciples in feare and modestie least they shuld contente themselues with a vaine title of faith or with a naked profession I doe willingly allowe both these endes that Christ teacheth that the mixture of good and euill must be patiently borne vntill the end of the world because the true perfect restitution of the Church shall not be before that time Then that he admonisheth that it sufficeth not nay it is to no purpose for vs to be gathered into the sheepfold except we be peculyar chosen sheepe to which purpose belongeth that saying of Paule 2. Tim. 2. 19. The lord knoweth who are his therefore let euery one that calleth on the name of the Lord departe from iniquitie Also he compareth the preaching of the Gospel very aptly to a nette drawne vnder the water that wee might know that the present state of the church is as a thing coÌ„fused For though our God as he is the God of order and not of confusion commendeth discipline vnto vs yet for a time he graunteth the hypocrites a place amongst the faythfull vntill he at the last day doe bring his kingdome into perfect order Therefore as much as in vs lyeth let vs endeuour to correct vices let filthines be seuerely purged yet shal not the Church be free from wrinckles and spots before that Christ shal separate the lambes from the goates 51. Vnderstand yee all these things That must be remembred which wee saw before that all the parables were expounded priuately to the disciples But now after the Lorde hath familyarly and so louinglye instructed them he also admonisheth them that he hath not only employed his labour in teaching them that might only be wise for themselues but that they should impart vnto others that which was committed to theÌ„ And by this meanes he sharpneth them prouoketh them the more to endeuour to learne Therfore he saieth that teachers are like to housholders which are not only careful for that they shal liue by themselues but they haue also prouision laid vp in store for the nourishment of others Then they liue not carelesly for a day but they prouide for a much longer time to come And the meaning is that the teachers of the Church ought to be instructed by long study that as neede shal require they may minister to the Church abundance of doctrine out of the word of God as out of a storehouse That many of the old writers by new old do vnderstaÌ„d the law the gospel seemeth in my iudgment to be wrested I therfore do take it more simply for the diuerse manifold wayes of dispensing the misteries which they do aptly wisely apply to euery maÌ„s capacity Matth. Mark Luke 7.   36. And one of the Pharises desired him that he would eate with him and hee went into the Pharises house and sate downe at table 37. And behold a woman in the citie which was a sinner when shee knew that Iesus sate at table in the Pharises house shee brougt a boxe of oyntemente 38. And shee stoode at his feete behind him weeping and beganne to wash his feete with teares and did wipe them with the haieres of her head and kissed his feete and annoynted them with the oyntment 39. Now when the Pharise which bad him saw it hee spake within himselfe saying If this man were a Prophet hee woulde surely haue knowne whâ—e and what manner of woman this is which toucheth him for she is a sinner 40. And Iesus answered and said vnto him Simon I haue somwhat to say vnto thee and he sayde maister say on 41. There was a certeine lender which hadde two debtors the one ought fiue hundred pence and the other fiftie 42. VVhen they had nothing to pay hee forgaue them both VVhich of them therefore tel me wil loue him most 43. Simon answered and said I suppose that he to whom he forgaue most And he said vnto him thou hast truely iudged 44. Then hee turned to the woman and said vnto Simon Seest thou this woman I entred into thyne house and thou gauest me no water to my feete but she hath washed my feete with teares and wiped them with the hayres of her head 45. Thou gauest mee no kisse but thee since the time I came in hath not ceased to kiâ—se my feete 46. Myne head with oyle thou didst not annoint but she hath annoynted my feete with oyntment 47. VVherefore I say vnto thee many sinnes are forgiuen her for shee loued much To whom a litle is forgiuen the same doth loue a litle 48. And hee sayde vnto her Thy sinnes are forgigiuen thee 49. And they that sate at table with him beeganne to say within themselues who is this that euen forgiueth sinnes 50. And he said to the woman thy faith hath saued thee goe thy way 36. And one of the Pharises desired him This history declareth how ouertwhart all they are which know not the office of Christe in conceiuing yea in seeking taking offences A Pharisee inuiteth Christ wherby we gather that he was one neither of the enuious and violent enemies of his doctrine neither of the proud contemners but though hee was meeke he was presently offended when he sawe a woman gentlye admitted by Christ who in his opinion should haue beene driuen from his company and speach and therefore he denieth him to be a Prophet because he knew not the Mediatour whose peculiar office it should bee to reduce miserable sinners into fauour with God This truely was somwhat to vouchsafe Christ the honour of a Prophet but he ought also to haue enquired to what end he should be sent what he should bring and to be short what was enioyned him of the father because hee neglected the grace of reconciliation which is speciallye to bee taken holde of in Christe hee thought him not to be a Prophet And certeinely this woman ought to haue bene reiected if she had not by the grace of Christe her sinnes being abolyshed obteined a new righteousnesse Simon is deceiued onely in this because not considering that Christ came to saue that was lost he coniectureth rashly that hee could not discerne the worthye from the vnworthy Further least any such disdainefulnes should ouerwhelme vs let vs know first that Christ was giuen as a delyuerer of miserable and lost men to restore them from death to life Then let euery man examine himselfe and his life so it shall come to passe that we shall not wonder that others are receiued with vs because no man shall be so bold as to preferre himselfe aboue others For hypocrisie onely puffeth men vp into securitie so that they despise al others 37. A woman in the citie which was a sinner It is so word for word as I haue traÌ„slated it Erasmus thought best to vse the preterplufect tence of the verb least any should think her then as yet to haue bene a sinner But
the dogges came The hard and yron crueltie of the rich man was sufficiently condemned before in that so miserable a spectacle could not moue him to compassion For if there had bene any droppe of humanitie in him he should haue commaunded at the leaste that some of the fragmentes of his kitchen should haue bene giuen to the man in that misery But here was a heape of wicked and more then beastly crueltie now not to learne mercy of the dogges Neither is there any doubte but that these dogges were directed by the secrete counsel of GOD to condemne him by their example And Christ here alleadgeth them as a testimonie to reproue the cursed hardnes of the man For what is more woonderfull then that dogges shoulde haue care of a man which is neglected by his neighbour nay◠he would not giue the crummes of his bread to this hungry man to whom the dogs lent their tongues to helpe to heale him Therefore as oft as either straungers or bruit beastes doe take our roumes and doe that which we should rather haue done let vs know that there are so many witnesses and iudges appoynted by GOD against vs which shall the more discouer our faulte 22. And it was so that the begger died Christ declareth here howe much the estate of them both was chaunged by death Death was common to them both but for the dead to be caryed by the Aungelles into Abrahams bosome is a felicitie more to be desired then all kingdomes And to be condemned to eternall torments is a horrible thing and to be redeemed with a hundred lyues if it were possible And in the person of Lazarus there is a notable instruction giuen vs that we should not think them to be cursed before God which do painfully lead a lyfe filled with troubles through continuall sorowes For the grace of God was so hid in him and oppressed with the deformity of the crosse and reproues that the wisdome of the fleshe could apprehend nothing but the curse but we see how pretious a soule lay hidde in a filthy and rotten bodye which is caryed by the Aungelles into a blessed lyfe VVherefore it hurt him nothing as one forsaken and despysed to be without all helpe and comfort of man vppon whom departing out of the prison of the flesh the heauenly spirites vouchsafed to be ready present to helpe Agayne in the rich man is seene as in a notable glasse how that tēporal felicity which endeth with eternall destruction is not to be desired Yet it is to be noted that Christe maketh expresse mention of the buryall of the rich manne what became of Lazarus he concealeth not that his bodye laye in the open fieldes as cast out to wilde beastes but beecause it was without regarde and honour caste into a pitte for this may easily be gathered by the reste that they would bestow no more labour about him being dead then they did cost of him being alyue on the other part the rich manne was sumptuously buryed according to his riches hee hath yet a remnaunt of his former pride For in this behalfe we see prophane menne stryuing after a sorte against nature in that in the glory of their buryall and funerall solemnityes they desire to haue shewes remayning of theyr estate but how foolish ridiculous this their ambition is their soules in hell canne witnesse That he saieth Lazarus was caryed it is a figuratiue speach for beecause the soule is the better part of manne it dooth well challenge to it selfe the name of the whole And Christe assigneth this office to the Aungelles not in vaine which we knowe are giuen as ministers to the faithfull to employ theyr studies and labours for their saluation Into Abrahams bosome To reporte how diuersly manye interpreters of the scripture haue defined of the bosome of Abraham it is not needeful nor in my iudgement profitable It shall suffice to holde that whiche the readers well exercised in the scriptures doe acknowledge to bee the naturall meaning For as Abraham is therefore called the father of the faythfull because the couenaunt of eternall lyfe was first layde vp with him that being kept in faythfull custodye hee should delyuer it first to his sonnes then by hande to all the Gentyles and whosoeuer are heires of the same promise are called the sonnes of Abraham so after death they are sayde to be gathered into his bosome because they receyue the fruit of the same faith with him It is a Metaphor taken of a Father into whose bosome as it were the chyldren doe come togeather when they come home at the euening from theyr dayly labours Therefore sith the children of GOD doe trauayle as Pylgrimes scattered in this worlde as in this present race they followe the fayth of Abraham theyr father so departing they goe into that blessed reste wherein he looketh for them Neyther is it necessarye to imagine anye certeine place but that gathering of the Saints togeather is onely noted that the faythful might know indeede that they warre not in vaine vnder the conduct of the faith of Abraham for they enioy the same place in heauen If it be demaunded whether the godly at this day doe after death enioy the same estate or whether Christ by his resurrection should open his owne bosome wherein aswell Abraham himselfe as all the other godlye should rest I aunswere briefly as the grace of God shone more clearly vnto vs by the Gospell and Christe the verye Sonne of righteousnesse by his comming brought vs saluation which was graunted to the fathers in tymes past to beholde a farre off vnder darke shadowes so it is not to be doubted but that the dead came neerer to the full fruition of the heauenly lyfe Yet it is to be noted that the glory of immortalytie is dyfferd vnto the last day of the resurrection In respecte of the name that quiet hauen which receyueth the faythfull out of the nauigation of this present lyfe may be called aswell the bosome of Abraham as of Christ. But because we are growne hygher then the fathers vnder the law this distinction is the aptlyer noted if we the members of Christ should be sayd to be gathered to theyr head and as the light of the sunne at his rysing darkeneth all the stars so the metaphor of Abrahams bosome should then cease Yet by this phrase of speach which Christ vseth it may be gathered that the fathers vnder the law embraced by faith while they liued the enheritance of the heauenly life wherinto they were receiued at their death 23. And being in hell in tormentes he lyft vp his eyes Although Christ telleth a hystorie yet he describeth spirituall thinges by figures whiche hee knew to be fit for our capacitie For soules neither haue fingers nor eies neither are thirsty neyther haue they mutuall speach amongst thēselues as is here described betweene Abraham and the glutton But the Lorde here paynteth out a table which representeth the estate of the life to
not well in his wittes that he should spare himselfe But rash zeale driueth men yea and casteth them downe headlong so farre that they doubt not to make God subiect to their pleasure Peter iudgeth it to be an absurd thing that the Elders should crucifie the sonne of GOD who should be the redeemer of the people and that he shuld be put to death who was the aucthour of lyfe Therefore hee endeuoureth to drawe Christ backe that hee should not delyuer himselfe ouer to death It is a fayre colour but it is necessarye that more credit bee giuen to the iudgement of Christ then to Peters zeale by what pretence soeuer it be excusable And here we are taught what those intentes whiche are supposed to be good are auaileable before God Their is so great prid in men that they thinke they haue iniury and they complaine if that whiche they thinke to be right be not also accepted of God So we see with what frowardnesse the Papistes doe maintaine their deuotions but while they so boldly allow of themselues God doth not onely reiect that which they thinke to be worthy of great prayse but he also doth sharply condemne it of vngodly madnesse If truely the sense and iudgment of man shuld preuayle Peters intent was godly or at the least allowable But Christe could not more sharply nor more contumeliously reiecte him VVhat meaneth I beseech you his so sharpe an aunswere who euery where behaued himselfe so meckely that hee would not breake the brused reede Es 42. 3. How thūdreth he now so vehemently against his chosen disciple The reason is apparaunt that in the person of one man he would restraine all men from flattering their owne affected zeale For though it is harde to keepe vnder the pleasures of the fleshe for that they are lyke to wylde beastes yet there is no beast so furious as the wisdome of the fleshe Therefore Christe dooth so sharpelye inueigh againste the same and beateth it downe as it were with an yron mallet that wee myghte onelye learne to bee wyse out of the woorde of God 23. Get thee behinde me Sathan Some do reason verye fondlye of this word behind as if Peter were commaunded to followe and not to goe before For Luke beefore in the fourth Chapter declareth that the deuill was repulsed from the Lorde with the same wordes And the word Eypage signifieth to leaue off from whence that latine word Apage i. auoyde is deryued Christe therefore reiecteth his disciple farre off beecause that with his preposterous zeale hee playd Sathans pranckes Neither dooth hee simply call him aduersary but hee calleth him deuill in token of great detestation The reason is to be noted which is presentlye added Thou art an offence vnto me beecause thou vnderstandest the thinges that are of menne and not the thinges that are of God Peter was an offence to Christ while he opposed himself againste his calling VVhereof it also appeareth how menne are madde in theyr peruerse zeale For while Peter endeuoured to stoppe his maisters course he was not aduised of himselfe but that he would haue defrauded himselfe and all mankind of eternall saluation Therefore in one worde wee are taught with what diligence that must be auoyded whatsoeuer it be that draweth vs from the obedience of God And Christ openeth the fountaine of all this mischiefe when he saith that Peter sauoreth the thinges which are of menne Therefore least the heauenly iudge cast off vs and our endeuours to the deuil let vs learne not to be tied to our owne iudgement but obediently to imbrace that which the Lord alloweth Now let the Papistes goe and extol their owne deuises vp to the sky they shall feele at the length when they shal come before the celestiall tribunall seate what that boastinge shall preuaile which Christ pronounceth to be deuillish And for vs let vs not desire otherwise to be wise then from the mouth of GOD except wee would willingly shut the way of saluation against our selues with deadly barres 24. Iesus then sayd to his disciples Because that Christe saw Peter abhorre the crosse and knew that al others had the same affection he doth generally entreate of bearing the crosse neither teacheth he the twelue alone but layeth the same lawe vppon all the godly VVe had almost the lyke sentence in Math. 10. 28. But there the Apostles onely were admonished of the persecution which remained for them assoone as they should beginne to discharge their function but here he teacheth the common exercise of al younglinges and as it were entreth into the firste principles all them that will professe the Gospell And saith expresly If any man will followe mee that he might refell Peters ymagination For hee proposing himselfe an example of denyall of himselfe and of patience to euerye manne hee declareth that hee must suffer that which Peter thought vnmeete for his person Furthermore hee inuiteth all the members of his body to follow him For so ought the wordes to be vnderstoode If anye manne will be my disciple let him forsake himselfe take vppe his crosse and followe mee or let him frame himselfe after my example And the meaning is that none can be accounted for Christes disciples but they which are true followers of him and are readye to runne in the same race Further he prescribeth a short rule of imitation that wee might know in what thing he especially requireth that we should be lyke to him and that consisteth in two poyntes in denyall of our selues and in willinge bearing of the crosse This denial reacheth farre namely that we denying our owne wisdome and forsaking al the affections of the flesh might bee readye to bee brought to nothing so that GOD might lyue and reigne in vs. VVee knowe howe naturallye menne are ouerwhelmed with a blinde loue of themselues how much they are giuē to themselues and how much they account of themselues But if we desire to enter into Christes schole it behoueth to beginne at that foolishnes whereunto Paule exhorteth vs. 1. Corinthyans 3. 18. Then to goe forward to tame and to bringe vnder all affections Therefore he preacheth of taking vp of the crosse for though generally the life of all men is subiect to cōmon miseries◠yet because that God doth peculyarly exercise his seruāts that he might make them lyke vnto the image of his own sonne it is no meruaile that this law is said to be giuen to them Also though God loadeth with the crosse aswell the wicked as the good yet none are saide to bear the crosse but they which do willingly lay their shoulders vnder it for thogh a fearce vntamed horse beareth a rider yet he taketh him not vp Therefore this is the patience of the faythfull with a willing minde to beare the crosse Luke addeth this word dayly whiche hath great force in it for Christ declareth that there is no ende of our warfare vntyll wee shall departe out of this world Therefore let this
be the daily meditation of the godly when as they haue born many troubles to prepare themselues to beare new 25 For whosoeuer will saue his lyfe A most apt consolation that they truly shall finde life which doe willingly suffer death for Christ for Mark doth expresly prescribe vnto the faythfull this cause of death and therefore it is to bee vnderstoode in Matthew his wordes For oft tymes it commeth to passe that ambition or desperation driueth prophane men to contemne life so that couragiously they hasten to death but yet they profit not therby Also the opposed threatning auaileth much to the shaking off of the drowsie sluggishnes of the flesh when as he forewarneth them that are desirous of this present life that they onelye preuaile thus farre that they shal lose the same There is a contrarietie betweene this temporal life and the eternall as we taught before vpon the tenth chapter from whence the readers may seeke for the rest 26. For what shall it profit a man c if hee lose his owne soule The word soule is heere taken properly for Christe admonishth that the soule of man is not therefore created to enioy the world onely for a fewe dayes but that at length it may attaine to that immortality in heauen as if he shuld haue said how great is this sluggishnes and how beastly blockishnes is it that the world so holdeth men bound vnto it and ouerwhelmesh thē that they consider not to what end they were born and haue an Immortal soule giuen vnto them that the race of this earthly life being finished they should liue for euer in heauen And all men truly doe confesse that the soule is more worth then all the riches and pleasures of the worlde but in the meane season the sense of the flesh doth so blinde them that wittingly and willingly they cast their soules into destruction Therefore least the world should enchaunt vs with her baytes let vs consider in our minde the excellency of our soule which if it bee earnestlye considered dooth easilye dispearse the vaine imaginations of an earthlye felicity 27. For the sonne of man shall come That the former doctrine may the better sinke into our minds Christe setteth before their eyes the iudgement to come for that this transitory lyfe may become vile vnto vs it is necessary for vs to be touched with an earnest feeling of thee heauenly The slownesse and sluggishnesse of our minde hath nead to bee holpe and stirred vp to looke vp into heauen Therfore Christ citeth the faithfull to his trybunall that they might continuallye thinke that they liue for no other cause but to aspyre to that blessed lyfe which shall bee reuealed at that day And the warning tendeth to this purpose that wee might know that they striue not in vain to whom the confession of their faith is more deare and precious then their life as if Christ should haue fayde Cast your lyues into my hande and keeping without feare for I wyll shewe my selfe at length the auenger who will at length restore you agayne perfectlye though you seemed for a tyme to perishe Hee mentioneth the glorye of the father and the Aungels leaste hys disciples shoulde iudge of his kingdome after the present face or shewe for as yet hee was base and despised beeing hidde vnder the habite and shape of a seruaunt Therefore he promiseth to be farre otherwise when he shall come to be the Iudge of the worlde Further those words which Marke and Luke haue more the readers shall finde expounded in the tenth Chapter of Matthew Also I haue spoken sufficiently otherwhere of the reward of workes This is the summe of it as ofte as there is a rewarde promised to good workes it doth not oppose the merite of thē against the free righteousnes of faith neyther dooth it shewe the cause of saluation but onely encourage the faithful to the study of weldoing while they are certeine that they labour not in vaine VVherefore these two do very wel agree we are iustified freelye because we are accepted of God besides our desert and yet that he of his owne free will pleasure bestoweth a reward not due vnto our works 28. Verely I say vnto you Because the disciples might yet doubte amongst themselues when that day should be the Lorde styrreth them vp with a neerer hopei namely that hee will shortly giue a shewe or token of his glory to come VVe know how true the common prouerbe is in that which is desired haste it selfe seemeth to make delay but it is found most true especiallye amongst vs while our saluation is differd to the comming of Christe The Lorde therefore that hee might in the meane season refresh his disciples hee proposeth vnto them for their confirmation a time in the meane season as if hee shuld haue saide If it seeme too long for you to waite for my comming I wil sooner preuent the same for before you shal dye that kingdome of God shal be euidente beefore your eyes of the hope whereof I commaund you to depend This is the naturall sense of the wordes For that which some doe imagine of Iohn is but a fancy By the comming of the kingdome of GOD is meant the manifestation of the heauenlye glorye which Christe beganne at hys resurrection and shewed it more fullye by sendinge the holye Ghost and by working merueilous workes for in these beginninges hee gaue his Disciples a taste of the newnes of the heauenly lyfe when by true certeine tryalles they might knowe him that he sate at the right hand of his father Matth. 17 Mark 9 Luk. 9. 1. And after sixe dayes Iesus took Peter Iames and Iohn his brother and brought thē vp into an high mountaine a parte 2. And was transfigured before them and his face did shine as the sunne and his clothes were as white as the light 3. And beehold there appeared vnto them Moses and Elias talkinge with him 4. Then answered Peter and said to Iesus master it is good for vs to be here if thou wilt let vs make here three tabernacles one for thee and one for Moses and one for Elias 5. VVhile he yet spak behold a bright cloud shadowed thē and behold there came a voice out of the cloud saying This is my beloued sonne in whom I am well pleased heare him 6. And when the discyples heard that they fell on theyr faces and were sore afraid 7. Then Iesus came and touched them and sayd arise and be not afrayd 8. And when they lifed vp their eies they saw no manne saue Iesus onely 2. And sixe dayes after Iesus took Peter Iames and Iohn and brought them vp into an high mountaine out of the waye alone and he was transfigured before them 3. And his raymente did shine and was verye white as snow so white as no fuller canne make vppon the earth 4. And there appeared vnto them Elyas with Moses and they were talkinge with Iesus 5. Then
be refused and to be condemned but because there was nothinge more vnlikely then that the grace promised peculiarly to the Iewes shoulde be reiected of the gouernours of the same nation And because the great horrour of the crosse wherewith they were sodenly taken excluded them from the comfort of the hope of the resurrection which was added let vs learne that so oft as mention is made of the death of Christe to comprehende the whole 3. daies togither that the death and burial may lead vs vnto the happy triumph and newe life 1. The same time the disciples came It appeareth by the other two that the disciples came not to Christ of their owne freewil but when as they had priuily reasoned the matter by the way they were drawen out of their denne into the light But there is no absurditie in it that Mathewe hasting to Christes answer doth not set downe the whole course of the hystorie but passing by the beginninge doeth summarily declare why Christ reprooued that foolish desire of soueraigntie amongst the Disciples But when Christ inquireth of the secreat speach and vrgeth the disciples to cōfes that which they desired to haue suppressed we are taught to beware of all emulation be it neuer so secreat Further the circūstance of the time is to be noted the foretelling of death had made them sadde and doubtful yet as if they had heard of some fond fables or had a poeticall cup of fained drinke begun to them they doe presently striue about the supremacie How commeth it to passe that so great carefulnesse shuld so spedily vanish away but that the mindes of men are giuen so much to ambition that they forgetting the present warfare being deceiued with a false imagination doe straight step to the triumphs If the remembrance of that so lately spoken was so soone forgotten of the Apostles what shall become of vs if we bid the meditation of death farewell for a long time and giue our selues to slouthfulnesse to carelesnesse or to idle speculations But it is demaunded what occasion of trouble the Disciples had I aunswear that flesh doeth willingly shake off all trouble and letting passe all cause of heauinesse doeth take holde of that whiche was spoken of the resurrection whereof the contention arose amongst them being thus carelesse And because they doe eschewe the former part of the doctrine which is vnpleasant to the flesh God suffereth them to erre in the resurrection that they might dreame of that whiche shoulde not come to passe that Christ by preaching onely should get himselfe a kingdom which should be earthly that shoulde presently growe to great wealth and prosperitie But in this question there was a double fault for the Apostles dealt very preposterously while they reiecting the care of warfare whereunto they were called as souldiers that had well deserued they desire rest and seke to haue rewardes giuen them with honor before the time And secondly they dealt yll in this that where as they ought to haue bent thēselues togither with one consent mutually to help one an other and to desire for the price no lesse for their brethren then for thēselues through malitious ambition some of them endeuored to preuent the rest VVherfore that our course may be allowed vnto the Lord let vs learne paciently to bear the burden of the crosse that is laid vpon vs vntil the full time come for vs to be crowned further as Paul exhorteth Rom. 12. 10. In giuing honor go one before another The vaine curiosity of those men at this day is like to the former fault which leauing the lawfull course of their calling doe leape before their time aboue the heauens The calling vs in the Gospel to his kingdome sheweth the way that leadeth thither But these winged men not thinking of faith of patience of calling vpon God and other exercises doe dispute what is done in heauen but this is as muche as if any man about to take a iourney diligently inquiring of the situation of his Inne or lodging mooueth not one foote forwarde for when the Lord commaundeth vs to walke vppon the earth who soeuer doeth curiously dispute howe the deade doe sitte in heauen doeth hinder himselfe from comming into heauen 2. And Iesus called a little childe The sum is who soeuer desire greatnesse whereby they may be aboue their brethren shal be so far from obtaining the same that they cannot sticke to the vtmost corner And he reasoneth of the contrary because that only humility doeth extoll vs. And because that outward things set before our eyes do moue most he setteth before them a figure of humilitie in a yong child For that he commaundeth his to become like to a childe is not stretched generally to all thinges VVe know that in children many things are corrupt wherfore Paul wold not haue vs to be children in vnderstanding but in malice whome otherwise in vnderstanding he commaundeth to be of a ripe age But because that infants doe not yet knowe what it is to be preferred aboue others that they should striue about superioritie by their example Christ would blot out of their minds those things which prophane men children of the world do alwaies discourse of the pleasure of honours least any ambition shoulde stirre them vp If any man except that infants euen from the wombe haue pride grafted in them so that they would haue themselues to be most accounted of and most cared for the aunswer is easie Similitudes must not be too exactly nor narowly sifted to haue them agree in all poyntes But because there doth yet raigne so great simplicitie in infants that they knowe not the degrees of honours nor the swellinges of pride therfore Christ doth fitly and aptly propose them for an example And to this purpose appertaineth that conuersion whereof hee maketh mention namely that the disciples had now framed thēselues too much to the common maners of men and therfore that they might come to the right marke their course must be turned backward Euery man desireth the first or second place for himself but Christ alloweth no man no not in the lowest place except that he forget that superiority humble himself And on the contrary he sayth that they shal be greatest which do hūble themselues least that we should thinke that we loose any thing when we do willingly leaue al greatnes And heereof may be gathered a short definitiō of humility namely that he is truely humble who neither chalengeth any thing vnto himselfe before God nor contemptuously disdaineth his brethren nor desireth to be sene ligher but satisfieth himself to be accounted one of the members of Christe desiring no other thing then that the head may be onely exalted 3. And who soeuer shal receiue Christ now doth metaphorically cal thē children which laying aside al loftinesse doe frame thēselues to modesty and subiection and that is added in stead of a comfort least submission shuld be hard troublesome vnto vs wherby
also for the dead which had bene lost But it is too vile a thing for vs to loath them whom the sonne of God hath set so much by Neither if the weake ones haue faultes which might bring them into contempt is our prid therefore to be excused for they are not to be esteemed after the value of their own vertues but for Christes sake after whose example who so will not frame himselfe is too froward and proud 12. How thinke yee Luke maketh a further rehearsall of the occasion of this parable namely that the Scribes murmured against the Lord whoÌ„ they saw dayly conuersant with sinners Therefore Christes will was to shewe that a good teacher muste take no lesse paines to recouer those which were loste then to preserue those whiche are vnder his hande Though the similitude proceedeth in Mathew namely that the disciples of Christ should not onely be friendly entertayned but their faultes are to be borne with so as wee may endeuour to bring them that wander into the way For though it fall out that they doe sometimes go astray yet because they are sheepe ouer whom God hath set his owne Sonne to be their shepheard it behoueth vs to gather them from going astraye so farre must we be from putting them to slight with vnkindnes or from taking lyberty to driue them away For to this purpose beelongeth that saying heede must be taken that we dessroy not that which God would should be saued That which Luke reporteth tendeth somwhat to a diuerse ende because al mankinde is Gods they are to be gathered which are strangers as great ioy is to be made while they that were lost returne to good as if any man should beyond all hope recouer that which he was sory should be lost LV. 10. There is ioy in the presence of the Aungels If the Angels doe reioyce among themselues in heauen when they see restored into their company that which was lost it becommeth vs that are in the same and like estate with them to be partakers of the same ioy But how is it that hee sayth that the Angels do reioyce more at the repentaunce of one wicked man then at the perseueraunce of many righteous whom nothing more delighteth then a continuall and iust course of righteousnes I aunswere though it should more agree with the desires of the Aungels as it is also more to be desired that men shoulde alwayes continue in pure integritie yet because the mercy of God doth more appeare in the delyueraunce of a sinner who now had bene giuen ouer to destruction had falen off as a rotten member from the body he attributeth to the Angels after the maner of men the greater ioy for this good vnlooked or vnhoped for Further he doth specyallye restraine the word repentaunce to the conuersion of them which were wholly falne from God as that they now rise from death to lyfe For otherwise there ought to be a continuall meditation of repentance through the whole life neither is any man exempted from this necessity when as their seueral sinnes do stir all men to a daily exercise of the same But it is one thing amongst offences or falles or errours to go forward to the goale when thou art entred into the course and it is an other thing to call a man home from errour who was altogeather out of the way or to beginne a right course from the prisons They neede not such repentaunce who haue now begunne to frame their life after the rule of Gods lawe that they might beginne to lyue holyly and godly though it be necessary for them to sigh vnder the infirmities of their flesh and to labour to reforme and correct them Math. Mark Luke 15.   11. Hee sayd moreouer A certeine man had two sonnes 12. And the younger of them sayde to his father Father giue me the portion of the goodes that falleth to me So he deuided vnto them his substance 13. So not long after when the younger sonne had gathered al together he took his iourney into a farre countrey and there he wasted his goodes with riotous liuing 14. Now when hee had spent all there arose a great dearth throughout that land he began to be in necessity 15. TheÌ„ he went and claue to a citizen of that countrey and he sent him to his farme to feede swine 16. And he would â—ain haue filled his belly with the huskes that the swine eat but no man gaue theÌ„ him 17. Then he came to himself and saide how manye hired seruants of my fathers haue bread ynough and I die for hunger 18. I wil rise and go to my father and say vnto him Father I haue sinned against heauen before thee 19. And am no more worthy to be called thy sonne make me as one of thy hyred seruaunts 20. So he arose and came to his father and when he was yet a great way off his father sawe him and had compassion and ranne and fell on his necke and kissed him 21. And the sonne saide vnto him Father I haue sinned against heauen and before thee and am no more worthy to be called thy sonne 22. Then the father said to his seruaunts bring forth the best robe and put it on him and put a ring on his hand and shooes on his secte 23. And bring the fat calf and kill him and let vs cate and be mery 24. For this my son was dead is aliue again he was lost but he is found And they began to be mery This parable is nothing els but a confirmation of the former doctrin And in the former part of it ther is shewed how redy willing god is to forgiue sinnes and in the other how malitiously peruersly they doe which do murmur at his mercy which we wil handle after in that place And vnder the person of a prodigal yong man who through lust ryotous expenses being brought to extreame pouerty returned in al humility vnto his father against whom he had bene iniurious disobedient Christ describeth al sinners who lothing their owne madnes do applye themselues vnto the grace of God And vnto a humane father who not onely forgiueth the offences of his sonne but runneth willingly foorth to meete him he compareth GOD who is not satisfied in pardoning them that aske forgeuenesse except he doe also preuent them of his fatnerly kindnesse Nowe we will consider the particular poyntes 12. The yonger of them sayd Heere is first described a token of vngodly folly in a yoÌ„g man in that he desiring to depart from his father thought not himself wel except he might haue free liberty to wantonnesse without checke or controlment of his father Vnkindnesse is also added to the former in that he forsaking the old man he doeth not onely depriue him of those dueties which in righte he oweth him but also spoyleth and diminisheth his goodes Then followeth a riotous liuing in pleasure and vnbrideled wickednesse
they did very fondly to chang the manner of their life But as they were in this behalfe to be excused yet herein they offended that they desire now to see triumph when they had not yet gone throgh the warfare If at any time wee doe loath and bee vnpacient that the time or tryumph is delayd let vs learne first to consider the solaces wherewith the Lorde asswageth the bitternesse of the crosse in this world then to stirre vp our selues with the hope of eternal life For in these two poynts is the answere of Christ contained MAT. 28. Verely I say vnto you Least the Disciples should think they had lost their labour and repent them of the course they had begunne Christ teacheth them that the glory of his kingdom which as then was hidde should be reuealed as if he should saye there is no cause whye you should faint at this your base estate For I who doe scarsly lye amongste the meanest will at the length ascend into a throane of maiestie Therefore beare a litle vntill the time of manifesting of my glory shall come But what doth he then promise them Namely that they shal be fellowes of the same glory For by giuing them throanes wherin they shuld iudge the twelue tribes of Israel he compareth them to Ambassadours or to chiefe counsellers and presidentes whiche haue the chiefe seates in the kingly assembly VVee know that the Apostles were chosen twelue in number that so it might be declared that God by the sending of Christe would gather togeather the dispersed remnauntes of his people This was the chiefe dignitie but as yet it was hidden therfore Christ deferreth their desires vnto the last manifestation of his kingdome that then they might receiue the fruit of their election yet it is not to be doubted but that Christ spak in this place of the latter day In the regeneration Some doe referre this poynt to that which followeth in the text So regeneration should be nothing else but the newnesse which should followe our restoring while that which is mortall shall be swallowed vp of life and our weake body shall be made like to the heauenly glory of Christ. But I doe rather referre this regeneration to the first comming of Christ because the world beganne then to be renewed and the Church sprang vp out of the darknesse of death into the light of life And this manner of speaking is found euery where in the Prophetes and dooth very well agree with the cyrcumstaunce of this place For the renewinge of the Churche so often promised made them hope for some greate happines when as the Messias should appeare Christ therefore that he might take away that errour distinguisheth betweene the beeginning and the end of his kingdome LVK. 28. You are they Though Luke seemeth to report this speach of Christ diuersly and as if it were spoken at an other time yet I thinke not otherwise but that it appertaineth to this time Neither is there set downe a continuall Sermon or speach of Christe but diuerse sentenses sette togeather without regard of the order of the tyme as shal againe be sayde a little after But he vseth moe wordes then Mat. for sith the Apostles followed him in his temptations and continued constant hee saieth that they shall also be partakers with him of his glorye It is demaunded what hee meaneth by these his temptations I thinke that hee meante those troubles wherewith GOD generallye exercised him and hys Apostles And hee dooth verye aptlye vse this worde Temptations for euen accordinge to the sense of the humane nature his faith and patience was proued 29. I appointed vnto you a kingdom Hee doth not onlye make them rulers here but kings for he imparteth with them the kingdome which he receiued of his father But there is a great vehemēcy in that word I appoint that they shuld not with a rash and hotte desire make too much haste to possesse that kingdom wherof he only had the lawful autoritie of ordaining and he exhorteth thē to patience by his example For though his father had made him a king yet he is not presently placed in his glory nay he humbled himself and through the shame of the crosse he obtained the kingly honour To eate to drink vpon his table is metaphorically put for this that they should be fellowes of al his glory MAT. 29. VVhosoeuer shal forsake After he had stirred vp their mindes to hope for the life to come he also encourageth them with present comfortes and confirmeth and strengthneth them to beare the crosse For though God suffreth his to be much afflicted yet he doth neuer forsake them but he will recōpence their sorowes with his helpes Neither doth he onely speake to his Apostles but taking this occasion he generally directeth his speach to all the godly This is the summe they that shal willingly lose al things for Christes sake shall yet euen in this life bee more blessed then if they had kept al but the chiefe reward is laid vp for them in heauen Yet that promise of recompensing of an hundred fold seemeth not to agree with that we see in experience For they which for the most part are spoiled of parentes or children and other kinsmen or are depriued of their wiues and robbed of their goodes for the testimonye of Christ are so farre from recouering their owne goodes that as people without company and forsaken they should painefully and hardly trauell in banishment with great want and pouertie I answere if any man doth rightly esteeme the present grace of God wherwith he comforteth and lifteth them vp in their miseries he wil graunt that it is rightly preferred before al the riches of the world For though the vnfaithfull doe flourish yet because they knowe not what shall become of them to morow it is necessary that they shoulde alwayes be doubtfull and afrayde neither can they otherwise enioy their pleasures but that after a sort they are amased at themselues In the meane season God maketh his mery so that the litle good which they enioy is more worth vnto them and farre more pleasaunt then if without Christ great abundance of goodes shuld flowe vppon them In which sense I take that word was added in Mark with persecutions as if Christe shoulde haue saide though the godly in this world doe alwaies suffer persecutions and that the crosse doth alwayes cleaue as it were to the backe of them yet the sauce of Gods grace is so sweete which maketh them so mery that their estate is more to be desired then the pleasures and dainties of kinges 30. Many that are first This sentence was added to teach vs to shake off the sluggishnes of the flesh The Apostles hasted now to the reward when as they were scarse come forth into the race And wee all are of this disposition almost that if we haue passed one month in seruice we all desire to be rewarded and set at libertie as if we had
we are without the reache of the dartes we seeme able to doe any thing And that which befell shortly after discouered their rashnesse Yet this good was in them that as men ready for both estates they offer themselues to beare the crosse 23. Yee shall drinke in deede of my cuppe Because they were disciples it was necessary that they should be made like their maister And Christ telleth them before what shoulde come to passe afterwardes that they might arme themselues with patience and vnder the person of these two men he speaketh to al his disciples For though many of the faithful haue that lotte to die peaceably and not a violent and bloudy death yet it is common to all as Paule Rom. 8. teacheth to bee made like to the image of Christ. Therefore they are all their life as sheepe led to the slaughter It is not mine to giue Christ by this answeare derogateth nothing from himselfe but only declareth that this office was not enioyned him of the father to assigne euery manne a distincte and proper seat in heauen He came that he might gather al his into eternal life and this ought to suffice vs that there is an inheritance for vs purchased with his bloude But in what degree some shal be placed aboue others neither is it our part to enquire neither would God that Christ should reueale it to vs but that it should be deferred vnto the last reuelation Nowe we vnderstande the purpose of Christe that hee disputeth not heere of his owne power but onely would haue the ende considered wherefore he was sent of the father and what belongeth to his calling And therefore he maketh a difference betweene the secreat counsell of God and the office of teachinge committed vnto him A profitable admonition teaching vs to be soberly wise and not to endeuour our selues to breake into the hidden mysteries of God and especially that we be not curious aboue measure in searching the estate of the life to come For it doeth not yet appeare 1. Iohn 3. 2. what we shall be vntill God shall make vs like vnto him But it is to be noted that there is not an equality amongest the children of God after they shall be receiued into the heauenly glory but he rather promiseth that degree of honour to euery one of them to the whiche they are ordained by the eternall counsell of God Mathew 20. Marke 10. Luke 22. 24. And when the other tenne heard this they disdained at the two brethren 25. Therefore Iesus called them vnto him sayd ye know that the Lordes of the Gentiles haue domination ouer them and they that are great exercise authoritie ouer them 26. But it shall not be so among you but who soeuer wil be great among you let him be your seruaunt 27. And who soeuer will bee chiefe amonge you lette him bee your seruaunt 28. Euen as the Sonne of man came not to bee serued but to serue and to giue his life for the raunsome of many 41. And when the ten heard that they beganne to disdaine at Iames and Iohn 42. But Iesus called them vnto him and saide to them yee know that they which delite to beare rule amonge the Gentiles haue domination ouer them and they that bee great amonge them exercise authoritie ouer them 43. But it shall not be so among you but who soeuer will be great amonge you shall be your seruaunt 44. And who soeuer will be chiefe of you shall be the seruaunt of all 45. For euen the Sonne of manne came not to be serued but to serue and to giue his life for the ransome of many 24. And there arose also a strife among thē which of them shoulde seeme to be the greatest 25. But hee saide vnto them The kinges of the Gentiles raigne ouer them they that beare rule ouer them are called Gracious Lordes 26. But you shall not be so but let the greatest among you be as the least the chiefest as he that serueth 27. For who is greater hee that sitteth at table or he that serueth Is not he that sitteth at table And I am among you as he that serueth 24. VVhen the other tenne heard this Luke seemeth to referre this contention to an other time But who soeuer shall wisely consider that 22. chapter shall easily perceiue that those speaches spoken at diuers times were wrytten vppe togither without regard of order Therefore that contention for superiority wherof Luke maketh mētion sprang from this fountaine that the sonnes of Zebedeus ambitiously sought for the chiefe places in the kingdome of Christ. And yet the other hadde no iust cause to disdaine them for when as the two were sharply reprooued for their folish ambition so that they went away from Christe with shame what hurt tooke the other tenne by that foolish desire of theirs which they obtained not For though there was iust cause giuen thē of emulation yet the repulse of the others shuld haue appeased them But the lord wold by this occasiō discouer the disease that lay hid in thē for there was not one of them which woulde willingly giue place to the others but euery man nourished secreatly in himself the hope of the superioritie For it cōmeth to passe that they enuie and contend amongst themselues yea that wicked desire raigneth in all men If that this vice was grafted in base and obscure men and brake out vppon light and almoste no occasion howe much behoueth it vs to take hede where there is wode for the hidden fire to burne or matter to woorke on Therefore we see that ambition waxeth hotte amongest the mighty and honourable and sheweth the flames farre and wide except the spirite of modesty doe quenche from heauen that pride that sticketh in the nature of men 25. Ye know that the Lordes of the Gentiles haue domination ouer them First it is said that Christ called them vnto hym that he might reprooue them apart Also we do gather hereof that when they were ashamed of their desire they did not openly complain but there began a secreat whispering and grudging and euery one of them did secreatly preferre himselfe aboue others Further he doeth not generally declare how deadly a plague ambition is but simply teacheth that there is not a more folish thing then to striue about nothing For he declareth that there shall be no suche superioritie in his kingdome as they did striue for They therefore are deceiued which do stretch this saying to all the godly in generall when as Christe onely teacheth of that matter in hande that the Apostles were very fonde to make any question of degree of power or of honoure in their estate and calling for the office of teaching whereto they were appoynted hadde no likelihoode with the Empires of the worlde I graunt that this doctrine as well appertaineth to priuate menne as to kings and magistrates for no manne deserueth to bee accounted of the flocke of Christe but he that hath
so profited vnder the schoolemaister of humilitie so that hee will arrogate nothinge to himselfe but humbly applieth himselfe to maintaine brotherly loue This is true but the purpose of Christ was as I sayde to putte a difference betweene the spirituall regiment of his Church and earthly empires least the Apostles shoulde apply themselues to courtly graces and fashions For as euery one among the nobles is beloued of kinges so hee climeth vppe to wealth and offices But Christe sette Pastours ouer his Churche not to beare a Lordly rule ouer them but to minister So the errour of the Anabaptistes which do banish kings and magistrates from the Churche of God because Christe sayde they were not like his disciples is ouerthrowne for the comparison is not made heere betweene Christians and prophane menne but betweene offices Note also that Christe regarded not so muche the personnes of the menne as the estate of his Churche For it might come to passe that he which shoulde be the Lorde of a towne or of a Citie might also for necessitie execute withall the office of teaching But it was sufficient for Christ to declare what the office Apostolicall woulde beare and what was against the same Yet it is demaunded why Christ who appoynted distinct orders in the church refuseth all degrees in this place For he seemeth so to ouerthrow all or at the least so to make them equall that none shoulde be lift vppe aboue others But the course of nature teacheth vs a farre other order And Paul describing the gouernement of the Churche so rehearseth diuers offices of the ministerie that he preferreth the office of the Apostles before the office of the Pastours and he commanded Timothie and Titus without doubte by the commaundement of God to be aboue others in authoritie I aunsweare if we searche all things throughly Kinges themselues doe not rule rightly and lawfully except they serue yet heerein the office of the Apostleship differeth from the earthly gouernement for that kinges and magistrates are not hindered by their seruice but that they may rule and be ouer their subiectes with royall glorye and pompe So Dauid Ezechias and suche like when as willingly they became the seruaunts of all menne yet were they adorned with the Scepter Diademe throane and other suche Ensignes But the gouernment of the Churche admitteth no suche thinge for Christe gaue no more allowance to the pastours then that they shoulde be ministers and that they shoulde altogither abstaine from Lordly gouernement â—â— Heere is also to be noted that this is spoken rather of the thing it self then of the affection Christ separateth his Apostles from the degree of kings not because it was lawfull for them to life vppe themselues aboue kinges but because there is a greate difference betweene the estate of kinges and the office of the Apostleshippe Therefore when as it behooueth them bothe to be humble and lowly the Apostles muste alwayes looke what fourme of gouernement the Lord hath appoynted vnto his Churche As concerning the woordes where Mathew sayeth the Kinges exercise authority ouer them Luke sayeth they are called gratious Lordes or bountifull bothe meaning one thing As if hee shoulde haue sayde Kings flowe in wealth and haue aboundaunce of richesse that they might be bountifull and liberall For thoughe kings reioyce more in their power and had rather to be feared then to be loued yet they desire to be praised and to be accouÌ„ted bountifull VVhereof they haue in the Hebrewe tounge the name bountifull so called of giuing or bestowing for the customes tributes are payed them to no other ende but that they may haue sufficient for their necessary charges of their honour and glory 26. It shall not be so among you It is not to be doubted but that Christe reprooueth the foolish imagination wherewith he sawe the Apostles deceiued It is foolishly and fondly done of you to imagine that you shall haue a kingdome which I abhorre Therefore if you desire to serue mee faithfully you must think vpoÌ„ another course that euery one of you do earnestly apply themselues to serue others But hee speaketh vnproperly commaundinge him that will be greatest to become a seruaunt for ambition will not suffer him to serue and submitte himself to the brethren I graunt that they which doe aspire to honour doe vse a seruile flatterie but their purpose is nothing les then to serue But the meaning of Christ is plaine for sithe euery manne is caried away with the loue of himselfe he sayeth that this affection must be otherwise altered As if hee shoulde haue sayde Lette this be your onely greatnesse excellency and dignity to submitte your selues to the brethren lette this also be your superiority to be the seruaunts of all 28. As the Sonne of manne Christe confirmeth the former doctrine by his owne example because he had willingly humbled himselfe and taken vppon him the estate of a seruaunt as Paule also teacheth Phillip 2. 7. Further that he might more euidently declare howe farre hee was from suche ambitious pomp he calleth them backe to his death as if he should haue sayde Because I haue chosen you in honour nexte vnto my self corrupt ambition prouoketh you to desire to raigne I after whose example you should frame your life came not to lifte vppe my selfe or to take vppon mee any kingly dignitie but doe rather take vppon me the shame of the crosse togither with the base and contemptible estate of the fleshe If any man obiecte that Christe was therefore exalted of the father that euery knee shoulde bowe before him is easily answeared for that he nowe sayeth is to be referred to the time of his humiliation Therefore it is added by Luke that hee was so conuersant amongest them as if hee were their seruaunt not that he was inferiour to them either in shew or in title or in deede for he would be acknowledged for their master and Lord but because he humbled himselfe to so great lowlinesse so that he submitted himselfe to beare their infirmities Furthermore it is to be remembred that he compareth heere the greater with the lesse as he doeth in Iohn 13. 14. If I which am your Maister and your Lord haue washed your feete much more ought you to doe this one to an other To giue his life for the raunsome of many Christ doeth therefore make mention of death as we sayd that he might withdraw his disciples from that peeuish fantasie of an earthly kingdome In the meane while is the force and frute of the same aptly and very well expressed while he sayeth that his life shoulde be the price of our redemption VVhereof it followeth that our reconciliation with God is a free gift the raunsome whereof is no where else to be found but in the death of Christ. Therefore in this one woorde is ouerthrowne what soeuer the Papists doe prattle of their filthy satisfactions Furthermore when as Christ should raunsome vs to himselfe by his death so
that hee may tryumph ouer them and their head Satan But in this answere the speciall purpose of Christ was to set forth his owne glory while he compelleth them to depart with shame Math. 22 Mark 12 Luk. 20. 23. The same daye the Saduces came to hym which say there is no resurrection and asked him 24. Saying maister Moses said if a man dye hauinge no children let his brother mary his wife raise vppe seede vnto his brother 25. Now there were with vs seauen brethren and the first married a wife and deceased and hauing no issue left his wife vnto his brother 26. Likewise also the seconde and the thirde vnto the seauenth 27. And last of all the woman died also 28. Therfore in the resurrection whose wife shal she be of the seauen for al had her 29. Then Iesus answered said vnto them ye are deceiued not knowing the scriptures nor the power of God 30. For in the resurrection they neither marye wiues nor wiues are beestowed in marriage but are as the Angels of God in heauen 31. And coÌ„cerning the rerection of the dead haue ye not read what is spoken vnto you of God saying 32. I am the God of Abraham and the God of Isaac and the god of Iacob God is not the God of the dead but of the liuing 33. And when the people heard it they were astenyed at his doctrine 18 Then came the Saduces vnto him which saye there is no resurrection and they asked him saying 19. Maister Moses wrote vnto vs if anye mans brother die and leaue his wife and leaue no children that his brother shoulde take his wife and rayse vp seed vnto his brother 20. There were seauen brethren and the first tooke a wife and when hee dyed left no issue 21. Then the second took her and he died neither did he yet leaue issue and the third likewise 22. So seauen hadde her and left no issue last of all the wife died also 23. In the resurrection then when they shall ryse againe whose wife shall she be of them for seauen had her to wife 24. Then Iesus aunswered and saide vnto them are yee not therefore deceiued because ye know not the scriptures neither the power of God 25. For when they shal rise againe from the dead neyther men mary nor wiues are maried but are as the Aungels which are in heauen 26. And as touchinge the dead that they shal rise again haue ye not read in the booke of Moses howe in the bushe God spake vnto him saying I am the God of Abraham and the God of Isaac and the God of Iacob 27 Hee is not the God of the dead but of the lyuing yee are therefore greatly deceiued 27. Then came to him certeine of the Saduces which deny that there is any resurrection and they asked him 28. Sayinge Mayster Moses wrote vnto vs if anye mans brother dye hauing a wife and hee die without children that his brother shoulde take his wife and raise vppe seede vnto his brother 29 Now there were seauen brethren and the first tooke a wife and he died without children 30. And the seconde tooke the wife and he died chidlesse 31. Then the third tooke her and so likewise the seauen died and left no children 32. And last of all the woman died also 33. Therefore at the resurrection whose wife of them shall shee bee for seauen hadde her to wife 34. Then Iesus aunswered and said vnto them the children of this world marrie wiues and are married 35. But they which shall bee counted worthye to enioye that worlde and the resurrection from the dead neither marrye wyues neither are married 36. For they can dye no more for asmuch as they are equall vnto the Aungels and are the sonnes of God since they are the children of the resurrection 37. And that the dead shal rise againe euen Moses shewed it besides the bushe when hee sayd the Lord is the GOD of Abraham and the God of Isaac and the God of Iacob 38. For hee is not the God of the dead but of them which liue for all lyue vnto him 39. Then certeine of the Pharises aunswered and sayde Mayster thou haste well sayde 40. And after that durste they not aske him any thing at all Heere we see how Sathan gathereth all the wicked together to ouerthrow the trueth of God which men in other thinges coulde not agree amongst themselues For though there was great dissention betweene these two â—ectes yet they conspire together against Christe so that the Pharises were not displeased that theyr doctrine was oppugned in the person of Christ. So at this day we see al the bandes of Satan though otherwise some of them are against others yet they ryse from al places against Christ. And the Papistes do beare so great hatred against the gospell that they doe gladly nourish Epicures Libertines and suche other monsters so that they may haue their helpe to ouerthrowe the Gospell In summe we see that they came out of diuers fortes to assault Christ and this came so to passe because that all menne generally hated the lyght of sounde doctrine But the Saduces moue the question to Christ so as vnder the colour of an absurditie they might eyther drawe hym into an errour or if hee shoulde dissente they myght dyffame him and bringe him into contempte amongste the rude and vnlearned multitude And it maye bee that they were woonte to trouble the Pharises before with the same obiection but now they lay the same snare for Christ. 23. VVhich say that there is no resurrection I haue shewed before of the beginning of the Saduces They did not onely deny the last resurrection of the slesh but also the immortalitye of the soule as Luke declareth Act. 29. 8. And truely if the doctrine of the scripture be wel considered without the hopeof the resurrection the life of the soule shall seeme to bee a very dreame For God doth not say that the soules do so liue after death as if they should now enioy the present glory and blessednes but he suspendeth theyr hope vnto the latter day I graunt that the Phylosophers which were ignoraunt of the resurrection of the flesh spak many things of the immortall essence of the soule but they speake so fondlye of the estate of the life to come that theyr writinges are to no purpose But sith the scripture saieth that the spirituall lyfe dependeth of the hope of the resurrection and that the soules separated from the bodyes haue respect to that whosoeuer denyeth the resurrection doth also deny the immortalyty of soules But here is to be seene the horryble confusion of the Iewish Church that the chiefe maisters of theyr relygion tooke awaye the hope of the lyfe to come so that after death there should be no difference betweene men and beastes They did not deny a holy righteous lyfe neither were they so prophane as to account the worship of GOD a needelesse matter but
not alwayes vse all the testimonies that serued for the same matter Yet Christ did not vnaduisedlye make choise of this place before the rest but chose it with great iudgement though at the first sight it seemeth to be hard because the Iewes should especially account of that and remember it sith it declareth that the Lord did therefore redeeme them because they were the children of Abraham God saieth that he came thither to helpe the afflicted people but hee addeth withall that he acknowledged that people for his in respecte of the adoption and for the couenaunt made with A braham Howe commeth it to passe that God should haue regard rather of the dead then of them which liue but because he gaue the greatest honour to the fathers with whome he had made his couenaunt But how should they be so excellent and honourable if they were dead This relation doth euidently set forth this matter also For as there can be no father without childrē nor a king without a people so the Lord cannot properly be called god but of the lyuing Christ doth not reasō so much of the commō maner and phrase of speach as of the promise which is included in these wordes For the Lord dooth offer himselfe of this condition to bee our God that he might haue vs againe to be his people which one thinge is sufficient to strengthen the hope of the ful and perfect blessednes Hence came that saying of the Church set downe by the Prophet Haba 1. 12. Thou art our God of old we shall not dye Therefore when he promiseth to saue all them whose God he saieth he is and this beeing spoken of Abraham Isaac and Iacob after their death it followeth that there remaineth hope of life euen for the dead If any man obiect that the soules maye lyue though the bodyes rise not againe I aunswered a litle beefore that these two are ioyned togeather beecause the soules beeinge not yet in their estate doe aspyre to the enheritaunce layde vppe for them 38. For all liue vnto him This manner of speach is diuerslye vsed in the Scriptures but Christ here meaneth that the faythfull doe lyue in heauen with God after they passe out of the world as Paule to the Ro. 6. 10. saieth that Christ after he was receiued into the heauenly glory liueth to God because he is exempted from the infirmities and troubles of this transitory lyfe But Christ doth purposely declare heere that wee must not iudge of the life of the godly after the sense of flesh and bloude beecause it is hydden in the secrete custodye of God For if they be almost like vnto the dead while they wāder in the world much lesse doth there appeare anye token of life in them after the death of the body But God is faithful so that beyond the capacity of men hee will keepe them aliue before him 39. Then certeine of the Pharises aunswered It is euident that they were all malitiously bent but by the power of God was this confession wrested out of some of the Pharises Though they wished that Christe myght haue beene ouercome and haue beene put to silence with shame yet because they saw themselues armed by his aunswere against the contrarye faction ambition causeth them to triumph at the victory gotten It may be also that for enuy they would not haue Christ ouercome by the Saduces But by Gods wonderfull prouidence it commeth to passe that euen his greatest enemies should subscribe to his doctrine Their boldnes also was brydeled not onely because they saw Christ prepared to withstand all their assaultes but beecause they feared they shoulde haue the foyle with shame as they had oft receiued before Further because they were ashamed by silence they graunted him the victory so that his credit encreased so much the more amongst the people And in Matthewes wordes that they wondred all at his doctrine it is to be noted that the doctrine of godlynes was at that time corrupted with so many corrupt and colde commentaries that it might well bee accounted as a wonder that the doctrine of the resurrection was so readily and so aptly proued by the law Mat. 22. Mark 12 Luk. 10. 34. But when the Pharises hadde heard that he had putte the Saduces to silence they assembled togeather 35. And one of them which was an expounder of the lawe asked him a question tempting him and saying 36. Maister which is the great commaundement in the law 37. Iesus said to him thou shalt loue the Lorde thy God with all thine heart with all thy soule and with al thy minde 38. This is the firste and the great commaundement 39. And the seconde is like vnto this thou shalte loue thy neighbour as thy selfe 40. On these two commandements hangeth the whole lawe and the Prophets 28. Then came one of the Scribes that had heard thē disputing together and perceiuing that he had answered them well he asked him which is the first commandement of al 29. Iesus aunswered him the first of all the commaundements is heare Israel the Lord our God is the onelye Lord. 30. Thou shalt therefore loue the Lord thy God with al thine heart and with all thy soule and with all thy minde and with all thy strength this is the first commandement 31. And the second is like that is then shalt loue thy neighbour as thy selfe There is none other commaundement greater then these 32. Then the Scribe saide vnto him well maister thou hast saide the trueth that there is one God and that there is none but he 33 And to loue him with all the hearte and with all the vnderstanding and with all the soule and with al the strength to loue his neighbour as himself is more then all burnt offrings and sacrifices 34 Then when Iesus sawe that he answered discretely hee said vnto him thou art not far from the kingdom of God And no man after that durst ask him any question 25. Then beholde a certeine expounder of the lawe stoode vp and tempted him sayinge maister what shall I doe to enherite eternall lyfe 26. And he sayde vnto him what is written in the lawe how readest thou 27. And he aunswered and sayd thou shalt loue thy Lord God with al thine heart and with all thy soule and with all thy strength and with all thy thought and thy neighbour as thy selfe 28. Then hee said vnto him thou hast answered right this do thou shalt liue 29. But he willing to iustifie him self said vnto Iesus who is then my neighbour 30 And Iesus aunswered and said a certeine man went downe from Ierusalem to Iericho and fell amonge theeues and they robbed him of his raiment and wounded him and departed leauing him half dead 31. And by chaunce there came down a certein priest that same way and when hee saw him hee passed by on the other side 32 And likewise also a Leuit when hee was come neere to the place went and looked on him
of intemperaunce and rapine Therefore he reproueth their hypocrisie beecause they only sought to frame their liues to the eyes of men that they might get themselues the reporte and vaine fame of holynes Therefore he calleth them backe to a pure and sincere desire to liue wel Make cleane saith he first that which is within for it were a ridiculous thing to feede the eyes with outward cleannes and to drink of a cuppe foule with dregges or filthy by other means 27. You are like to whited tombes Here is an other similitude but it tendeth to the same ende For hee compareth them to tombes which the menne of the worlde doe ambitiouslye make fayre and gorgeous for themselues Therefore as the painting and pargeting of tombes draweth mennes eyes to looke vppon them when as they are full of dead carkases within so Christe saieth that hypocrites doe deceiue with the outwarde shewe because they are full of fraud and wickednesse Luke vseth other wordes as that they deceiue mennes eies as the graues which they do not often perceyue which walke ouer them yet the meaning of them both is one for vnder the pretence of feigned holynesse there laye filthynes hydden which they nourished in their heartes euen as the marble tombe beecause it maketh a fayre and pleasaunt shewe couereth the filthines of the carkases least it should offend them that passe that way VVhereby we gather that which I sayde before that Christ puld of their paynted visor that he might helpe the simple and vnlearned people whoÌ„ the Scribes through dissimulation kept in bondage vnder them For this admonition was profitable to the simple that they might the speedilyer withdraw themselues out of the iawes of the wolues Yet this doctrine containeth a generall doctrine that the children of God shoulde not so much desire to be seene as to be pure Math. 23. Mark Luk. 11. 29 VVoe be to you Scribes and Pharises hypocrites for yee builde the tombes of the Prophets garnish the sepulchres of the righteous 30 And say if wee had beene in the dayes of our fathers we woulde not haue beene partners with them in the bloud of the prophets 31. And then yee bee witnesses vnto your selues that yee are the chyldren of theÌ„ that murthered the Prophets 32 Fulfil ye also the measure of your fathers 33 O serpents the generation of vipers how should ye escape the damnation of hel 34 VVherefore beholde I sende vnto you Prophets and wise men and Scribes and of them ye shal kil and crucifie and of them shal ye scourge in your Synagogues and persecute from citye to citie 35. That vppon you may come all the righteous bloud that was shed vppon the earth from the bloud of Abell the righteous vnto the bloud of Zacharias the son of Barachias whom yee slew betweene the temple and the altar 36. Verely I saye vnto you all these things shal come vpon this generation 37 Ierusalem Ierusalem which killest the Prophetes aud stonest them which are sent to thee how often would I haue gathered thy children togeather as the hen gathereth her chickens vnder her winges and ye would not 38 Beholde your habitation shall be left vnto you desolate 39 For I say vnto you yee shall not see me henceforth till that ye say blessed is he that commeth in the name of the Lord.  47. VVoe bee to you for yâ—e builde the sepulchres of the Prophetes and your fathers killed them 48. Truely yee beare witnesse and allow the deedes of your fathers for they killed them and ye build their sepulchres 49 Therfore said the wisdome of God I will sende them Prophets and Apostles and of them they shal slay and persecute 50 That the bloud of all the prophets shed from the foundation of the worlde may be required of this generation 51 From the bloud of Abel vnto the bloud of Zacharias whiche was slaine betweene the altar and the temple verely I saye vnto you it shall be required of this generation Luke 13. 34 O Ierusalem Ierusalem which killest the Prophetes and stonest them that are sent to thee how often would I haue gathered thy children togeather as the henne gathereth her broode vnder her wings ye would not 35 Behold your house is lefte vnto you desolate and verely I tell you yee shall not see me vntill the time come that yee shall saye blessed is hee that commeth in the name of the Lord. Luke 11. 53 And as hee said these thinges vnto them the Scribes and Pharises began to vrge him sore and to prouoke him to speake of manye things 54 Laying waite for him and seekinge to catch some thinge of his mouth whereby they might accuse him 29. For you buylde the tombes Some doe wrongfully thinke that he reproued the Scribes of superstition because that they preposterouslye honoured the Prophets which are dead with sumptuous Sepulchres as the Papistes nowe doe giue the honour due to God to dead Saintes and do wickedly worshippe their images They were not at that time so blinde nor so madde wherefore Christ had another purpose The Scribes also by this dissimulation gatte themselues credit amoÌ„gst the vnlearned people and amongste all the Iewes beecause that they reuerentlye esteemed the memory of the Prophetes For when they in this manner feigned to maintain their doctrin euery man would haue thought that they had beene faithful followers and most earnest and zealous keepers of the worshippe of God Therfore it was a thing verye plausible to build the monumentes of the Prophetes for by this meanes religion was puld as it were out of darkenesse to be honoured But they meant nothing lesse then to restore the doctrine which might seeme to haue ben ouerthrown by the death of the Prophets But thogh they were straungers and most cruel enemies of the doctrine of the prophetes yet being dead they honoured them with sepulchres as if that they maintained one cause with them And this is the manner of hypocrites to honour the holy ministers of God and pure teachers after theyr death whom they could not abide in their life And this commeth not onely of common corruption which Horace noteth in these wordes of enuie we hate vertue when it is present and seeke for it when it is taken away but because the dead ashes doe not trouble them any more with sharpe and seuere rebukes they doe willingly make a vaine shew of religion in worshipping of them at whose wordes and speach they hadde beene almost mad For this dissimulation to desire to worshippe the dumbe is not much to be regarded So all the Prophetes in their tyme were contumeliously reiected and much troubled of the Iewes yea and they were oft times most cruelly slaine And the posteritie which came after them being nothing better then their fathers rather reuerenced the memory of them as in a shadow then imbraced their doctrine for that they hated that as much as their teachers For as the world because it dareth not despise God
downe this their foolish arrogancye doth not onely say that they are no better then other nations beecause that God hath vouchsafed to send Prophetes and notable interpreters of hys wisdome vnto them but he proueth that this grace being abused shal be their greater rebuke and the more to theyr destruction for the purpose of GOD was farre otherwyse then they imagined namelye that hee might make them the more inexcusable and that the heape of their wicked malice might be brought to the full height as if he should haue said you doe verye fondlye and foolishlye pretende this as an honour to you that God hath sent you Prophetes For God hath determined another thing in his secrete iudgment that by this continuall course of calling of them so louingly he might openly discouer your wicked obstinacy and that he might when he hath brought the same to passe destroy the children and the fathers togeather As concerning the wordes the sentence in Matthew wanteth somewhat the sense wherof must be supplied out of Lukes wordes He numbreth the Scribes and the wise men with the Prophetes that he might amplifie and set forth the grace of God VVhereby their vnthankfulnesse dooth the more appeare that when GOD had omitted no meanes that might serue for their destruction yet it preuailed nothing Luke for the Scribes and wise menne placeth the Apostles but the sense is all one This place doth also teach that God dooth not alwayes saue menne so oft as he sendeth his word vnto them but his will is that it shall be preached to the reprobate whom he knoweth to be obstinate that it might be vnto them a â—auour of death vnto death The word of GOD is of it selfe and of the owne nature holsome and calleth all menne generallye to the hope of eternall life but because that all menne are not moued inwardlye neyther dooth GOD open the eares of all menne to be short because that all menne are not renewed by repentaunce nor brought to obedience whosoeuer doe refuse the worde of God doe by their vnbeliefe turne it to their destruction and make it deadly to them VVhen God knoweth before that it shall come so to passe he doth purposely send his Prophets vnto them that he may cast the reprobate headlong into the greater destruction as hee declareth more at large Isay 6. 10. I graunt that this agreeth not with the reason of manne as we see the wicked contemners of God doe take a iolly occasion to barke out that God as some cruell tyrant should delight himselfe in the greater destruction of menne whom without hope of profiting he doth wittinglye and willingly blinde and harden more and more But God doth by such instructions teach the faythfull modestie Therefore let vs learne this sobrietie fearefully to reuerence that which passeth our vnderstanding They which doe say that the foreknowledge of God is no hinderaunce but that the vnbeleeuers may bee saued they doe fondly excuse God with a vaine defence I graunt that the reprobate doe not seeke their owne death beecause that God foresawe that it should be so and therefore their destruction cannot be ascribed to his foreknowledge but I say that the righteousnesse of God is not thus rightly defended for it may be presently obiected that it is in the power of GOD that they doe not repent beecause that the gyfte of fayth and repentaunce is in his hand This maye also be obiected what the meaning of this should be that GOD of sette and deliberate purpose appoynteth the light of his word to blinde men why is he not contented simply with the destruction of them that are appointed to eternall death but would haue them perish twise or thrise There is no other aunswere to be made but to giue this glory to the iudgementes of God that we may cry with Paule that it is a profounde and vnsearchable depth Romanes 15. 33. But it is demaunded howe GOD should say that the prophesies were giuen to the Iewes for their destruction when as his adoption did alwaies flourish effectually in that nation I answere when as onely a smal remnaunt embraced the worde by faith to saluation he speaketh here of the greater nuÌ„ber or of the whole bodye as where Iesaias 8. 61. foretelleth the generall destruction of that nation hee is commaunded to seale vppe the lawe of God amongst the disciples Therefore we must knowe that as ofte as the Scripture iudgeth the Iewes to eternall death the remnauntes are alwayes excepted in whom the Lorde preserueth some seede beecause of his owne free election 35. That vppon you may come all the righteous bloud Hee dooth not onelye take from them that which they wrongfully toke to themselues but hee teacheth that the Prophetes were giuen them altogeather to an other end that no age might be free from the sinne of rebelling against God For the Pronowne you doth generallye comprehende the whole nation from their beginning If any man would obiect that it agreeth not with the iudgement of God that the children should be punished for the offences of the fathers the answere is ready sith they ioined with them togeather in that vngodly conspiracy it must not seeme absurd if God generally punishing all men should cast the punishment due to the fathers into the bosome of the children Therefore the account of perpetual contempte is iustlye exacted and required of the whole nation and the punishment is laid vppon them at once though some of them liued at one age and others in another For as God by the long continuance of his patience stroue continually with the malice of the whole people so the whole people is woorthily founde guilty of stubbornnesse which would not be amended but continued euen to the last of it and as all those ages slewe their Prophets as if they had agreed vpon the same so it was meete that they should be called to a generall iudgement and that all those slaughters which were done with one consent should be reuenged vppon them all From the bloude of Abel Thoughe Abel was not slaine by the Iewes yet Christ imputeth his death vnto them because there was a certaine kinred of vngodlinesse betweene them and Caine otherwise that which he saieth coulde not agree that the righteous bloude euen from the beginning of the worlde was shed by this generation Caine therefore is accounted as the heade and the prince and author of the Iewish people for since they began to kill the Prophets they succeeded in his roume whose steps they followed Further hee nameth Zachariah not as if that he were the last martyr for the Iewes made not an ende then of murthering the Prophets but their boldnesse and rage rather encreased therby and their posterities which followed them made themselues druÌ„ken with the blud which their fathers had only tasted neither yet for that his death were more famous and knowne though the holye scripture reporteth the same but there is an other reason which is worthye to be noted
they should make their ennemies ashamed But thoughe Christe giueth at the same tyme a minde and power to speake yet I do thinke that he meant another thing by ioyning these two words togither as if that Christ shuld promise that he woulde gouerne their tongues so that they shoulde answeare wisely and to the purpose He addeth further that this wisedome shoulde haue the victory against all theyr ennemies because they coulde not resist nor speake agaynste the same Not that their impudencie should giue place to the truthe but because the truth against the which they sette themselues in vaine should triumph ouer their frantike boldnesse And I would that all men that are required to make confession of their faith woulde repose themselues in thys hope for then the power and maiestie of the spirite would shewe it selfe farre otherwise to the ouerthrowe of sathans ministers Now while we are caryed partly by our owne sense and puffed vppe with pride we runne headlong rashly or goe further forwarde then is mere and partly we are withholden and restrained with peeuish fearfulnesse and wofull experience sheweth that we are destitute of the grace of God help of his spirite Further when in Mathew and Marke Christ calleth it the spirite of the father which speaketh in vs and sayeth heere that hee himselfe will giue vs a mouth we do gather that it is proper and peculiar to him to directe vs by the spirite LVKE 19. By your patience possesse your soules Christe doth here teache his disciples a farre other way to preserue life then the reason of manne would teache For euery manne doeth naturally desire to keepe his life in safety and we doe all seeke for those meanes of preseruation which wee thinke to be best and we flee from all daunger to be short we seeme not to liue except we be well garded And Christ giueth vs this fortresse for our life that we should walke through fire water and swordes alwayes in daunger of death And truely no manne committeth his spirite rightly into the hand of God but he which is alwayes ready to die and learneth euery day to liue In summe Christ commaundeth vs to possesse our life both vnder the crosse and amongst the continuall terrours of death MATH 10. And then shall many be offended Nowe he rehearseth the temptations which shall come by euill examples And this is very grieuous and harde to ouercome when Christ himselfe should be a stone of offence to many whereat some shoulde stumble or others at the sighte thereof should goe backwarde and others doe fall away 1. Peter 2. 7. 8. And it seemeth to me that Christ in this woorde comprehendeth diuers kindes of troubles because they doe not onely fall away which were entred into a right course but many become enemies to Christ others forgetting modesty and equity become raginge madde others become prophane men and cast of all sense and feeling of godlinesse others do take themselues liberty in such troubles to commit sinne 11. Many false prophets shall arise This admonition differeth frō the former where Christ sayeth before that many shuld come in his name For there he spake onely of the deceiuers which shortly after the entrance of the gospel shuld fain thēselues to be Christes But now he saith that there shuld false teachers arise which shuld corrupt the foūd doctrine with errours as Peter teacheth that the church shuld be in no lesse dāger of this mischiefe vnder the gospel then it was before vnder the law 2. Pet. 2. 1. wherfore there is no cause why errors the subtil practises of sathan the corruptions of godlines shuld ouerthrow the minds of the godly because that no man is rightly established in Christ but he which hath learned to stād against such assaults For this is a right trial of our faith when it standeth without remoouing against such false doctrines as shal arise And he doeth not only say that false prophets shall come but also that they shal be so subtile as to deceiue so as they shal draw sectes after them And heere we haue neede to take great heede because the multitude of them which follow errours do as a violent storm enforce vs to turne our course if we be not throughly setled in God whereof there is somewhat spoken before 12. Because that iniquitie shall abounde No man should be ignorant howe farre and wide this mischiefe shoulde spreade it selfe but very fewe doe marke it For sith the light of the Gospell doth more plainly discouer the malice of men the desire to doe well waxeth colde and is almost quenched euen in good and well minded men For euery man thinketh with himselfe that those things are loste which are done for this or that man for that experience and daily vse declareth that all menne almost are vnthankefull or faithlesse or wicked Truely a great a dangerous temptation For what can bee more absurde then to allowe of that doctrine which seemeth to ouerthrowe the loue of godlinesse and the force of charitie But where the Gospel taketh place charitie with the heat wherof the hearts of all men should be enflamed rather waxeth colde But the fountaine of this mischiefe must be noted which Christe vttereth thus For many doe waxe faint because that for weakenesse they cannot stand in the floud of iniquitie which floweth euery where Christ then requireth his disciples to be thus strong as they may stande fast in these wrastlings As Paule commaundeth 2. Thes. 3. 13. that we should not be weary of behauing of our selues louingly and kindely Therfore though the loue of many being ouerwhelmed with the abundance of sinnes shoulde waxe colde Christ sayeth that this let must also be ouercome least that the faithfull for such euil exāples shuld giue ouer as men tired Therfore he rehearseth that sentence that no man can be saued but hee which shall striue lawfully and shall continue to the ende 14. And this Gospell of the kingdome shall be preached VVhen the Lorde had preached suche a sermon as had giuen no small occasion of sorowe thys consolation was added in very good time either for the raising vp of the mindes ouerthrowen or for the strengthening and staying of them that are falling for what soeuer sathan shall deuise and how many stirres so euer he shall make yet the Gospell shall goe forward vntill it be spredde through the whole world And though this was incredible yet it behooued the Apostles hauing this warrant of their maister to hope well beyond hope and with courage to goe forwarde to discharge their calling Some doe obiecte the Antipodes and other people which do dwel farre away which as yet haue heard nothing of Christ but it is easily answeared For Christ doeth neither note all the perticular partes of the world neither doeth he appoynt any certaine time but only sayeth that the Gospell which all men thought shoulde bee speedily banished out of Iudea the proper dwelling place shoulde be spred to the
be apt ready for the flight In like maner Pray you that your flighte be not in the winter or on the sabboth daye least that either religion or the hardnesse of the iourney and the shortnesse of the dayes shoulde hinder and lette them from fleeing speedily Therefore Christes purpose was first to stirre vppe hys disciples and to waken them that they shoulde no more haue that imagination of a blessed estate and delite of an earthly kingdome then hee encourageth them least they should fall away at these generall plagues This was a sharpe warning yet was it necessary in respect of their blockishnesse and the huge greatnesse of the euils 21. For then shall be greate affliction Luke also sayeth that it shall be a day of reuengement and of wrath against that people that what soeuer thinges are wrytten might be fulfilled For when as the couenāt of God was then broken through the obstinate malice of the people it was mete that by a wonderfull chaunge the earth it selfe and the aire shoulde bee shaken And a more deadly plague coulde not haue lighted vppon the Iewes then that the light of the heauenly doctrine beinge extinguished amongst them they were cast away from god But as necessity required in so great hardnesse of hear they are enforced to feele the plague of their casting off by hard and sharpe whips But this was the cause of so horrible vengeance that the desperate wickednesse of that nation was now come to the ful measure For the medicine which was laid to their diseases was not only proudly disdained but they also reiected the same most reprochefully yea as madde men or people distraught they raged cruelly against the Phisition himselfe But sith the Lord reuenged so seuerely vpon them that obstinate contempt of the gospell togither wyth their raging madnesse let their plague be alwayes before our eyes and let vs learne thereby that there is nothing more intollerable to GOD then the disdainful contempt of his grace And though the same reward remaineth for the like contemners of the Gospel yet God woulde haue a more notable example remain of the Iewes then of any others that the glory of the comming of Christ might be the more renoumed amongst the posterities For the hainousnesse of the offence cannot be expressed by any wordes that they should put to death the sonne of God the authour of life which was giuen vnto them from heauen So when they had committed that most abhominable sacriledge they ceased not by diuers and sundry other crimes to pull vppon themselues all the causes of their vtter destruction Therefore Christ sayeth that the lyke affliction shall not be in the world after that for as that one reiection of Christe accompanyed with so many circumstances of wicked rebellion and vnthankefulnesse was more to be detested then all the sinnes of all ages so also it was meete that it shoulde be more sharpely reuenged then all the rest 22. And except those dayes shoulde be shortned He amplifieth the greatnesse of those calamities and yet hee addeth a comfort wyth it Namely that the name of the Iewes might be extinguished if the Lorde had not regarde of his electe and holpe not somewhat for their sake And thys place agreeth with that of Isaiah 1. 9. Except the Lorde had reserued to vs a small remnant we should haue bene as Sodome and like vnto Gomorrha for that vengeance of God which befell at the captiuity of Babylon shoulde be fulfilled againe at the comming of Christe as Paule witnesseth in the ninthe chapter to the Romanes the nine and twenty verse yea the more iniquitie hadde then spread it selfe the greater reuenge shoulde then light vppon them Therefore Christe sayeth except God putte an ende to those euilles the Iewes shall vtterly pearish so that not one of them shall remaine but God maketh account of his gratious couenaunt so that hee will spare his electe according to that other saying of Isaiah 10. 22. If my people Israel bee as the sande of the sea the remnant of them shall only be saued And this is a notable testimony of the iudgement of God when hee so afflicteth the visible Churche that it may seeme to be vtterly destroyed and yet that he might reserue some seede he doeth wonderfully deliuer his electe thoughe they be but sewe in number from destruction that they might beyonde all hope escape the gulfe of death So are the hypocrites terrified that they shoulde not vnder the title and fourme of the Church nourish a vaine hope and imagine that they should goe vnpunished Because the Lorde when hee deliuereth them to destruction will finde a meanes to preserue and deliuer his Churche and it bringeth great comfort to the godly that God will neuer so lette louse the bridle of hys wrath but that he will prouide for their saluation So in punishing of the Iewes hys wrath burnt in most horrible maner and yet beyonde the hope of menne he so gouerned himselfe least any of hys electe should pearish And this was in deede a woonderfull myracle that when saluation shoulde come of the Iewes God of a fewe droppes of a fountaine dried vppe made floudes to water the whole worlde For as they hadde procured the hatred of all the Gentiles against them it wanted but little but that in one day there should haue beene a signe giuen to slaye them euerye where And it is not to be doubted but that when many desired so to haue murthered them Titus was restrained by God from arming by his allowance his souldiours and others greedie enough to execute such a purpose Therefore that Romane Emperour stayed then that last destruction of that whole nation and this shortning was for the preseruation of some seede This must yet bee noted that he restrained the violence of his wrath for the electe sake For why would he haue so fewe remaine of so great a multitude and what cause hadde he to preferre these aboue the rest Namely for that his grace rested vppon that people which he hadde adopted and least his couenant should be made of none effecte some were chosen and appoynted by his eternall counsell to saluation Therefore Paule Romanes 11. 5. assigneth his election of grace for the cause why of so greate a people there was onely a remnant saued Then lette the merites of menne giue place when we are called to the meere good will and pleasure of God that the difference betweene these and them shoulde not bee in anye other poynte but that it is meete they should be saued which are chosen And Marke that he might sette forth the matter more plainly and expresly addeth one woorde more speaking thus For the electe sake which hee hathe chosen hee will shorten those dayes The participle myghte haue sufficed but that hee woulde expresly declare that God was not mooued by any other causes why hee shoulde rather fauour these then those but because he pleased to chuse and to establish in them whome
asunder and hath nothing certeine in the world yet we must bee of good courage for the Lord will gather it togeather not by the helpe of man but with an heauenly power which cannot by any meanes bee hindered LV. 28. And when these thinges shall beginne to come to passe Luke dooth more euidently set downe that consolation wherewith Christe maketh gladde the hearts of his disciples For though this sentence hath nothing in it contrary to the words of Matthew which we expounded eueÌ„ now yet he sheweth more plainely to what end it is said that the Aungels shal come to gather the elect together For it was necessary that the ioy of the godly should be opposed againste the sorrow and trouble common to the world and that the difference should bee noted betweene them and the reprobate least they should bee afraide of the comming of Christe VVe know that the scripture doth not onely speake diuersly of the laste iudgement but of all things which the Lord doth put dayly in practise accordingly as he directeth his speach either to the faithfull or to the vnbeleeuers VVhat haue you to doe with the day of the Lord saieth the Prophet Amos 5. 18 that is a cloudy day of darkenes and not of light of sorrow and not of ioy of destruction and not of saluation Contrariwise the Prophet Zachary 9. 9. commaundeth the daughter of Syon to reioyce for the comming of her king And good cause why for as Isaias 35. 4. saieth that day which bringeth wrath and vengaunce to the reprobate is a daye of mercy and redemption to the faithfull Christe therefore declareth that the light of ioy shal arise at his comming to his so that as the wicked shal be confouÌ„ded with feare so they shal reioice because their saluation is neere Therefore Paule 1. Cor. 1. 7. giueth them this note that they shuld watch for the day and comming of the Lord. For both their crowne and their full felycitie ioy is deferred 2. Tim. 4. 8. Therefore it is heere called the redemption as to the Rom. 8. 22 because that we shall then truely and fully enioy that deliuerance which Christ hath obtained VVherefore let our eares be ready open nowe to heare the sound of the Aungelles trumpe which shall not onely be souÌ„ded to amaze the reprobate with the feare of death but to call the electe to the second life that is those whom the Lord quickneth with the voice of the Gospel he calleth to enioye that life For it is a signe of infidelytie to be afrayde when the Sonne of GOD is neere at hande to saue vs. Math. 24. Mark 13. Luke 21. 32. Now learne the parable of the figge tree when her boâ—gh is yet tender and it bringeth forth leaues ye know that sommer is neere 33. So likewise ye when ye see al these things know that the kingdome of GOD is neere euen at the doores 34. Verely I say vnto you this generation shal not passe tyll all these things bee done 35. Heauen and earth shall passe away but my word shal not passe away 36. But of that daye and houre knoweth no man no not the Angels of heauen but my father only 28. Now learne a parable of the figge tree when her bough is yet tender and it bringeth foorth leaues ye knowe that sommer is neere 29. So in like manner when yee see these thinges come to passe know that the kingdome of God is neere euen at the dores 30. Verely I say vnto you that this generation shall not passe till all these things be done 31. Heauen and earth shall passe away but my wordes shall not passe away 32. But of that day houre knoweth no man no not the angels which are in heauen neither the Sonne himselfe saue the father 29. And he spake to them a parable beholde the fig tree and al trees 30 VVhen they nowe shoote forth ye now seeing them knowe of your own selues that sommer is then neere 31. So likwise yee when ye see these thinges come to passe know ye that the kingdom of God is neere 32. Verely I say vnto you this age shall not passe till all these thinges bee done 33. Heauen and earth shall passe away but my wordes shall not passe away I doe not knowe whether the signe mentioned is as euidente a token that the comming of Christe is at hande in that troublesome estate as we doe certeinely know that sommar is at hand when the trees beginne to wax greene but Christ in my iudgement meaneth some other thing For wheÌ„ as the trees nipt in together in winter by the force of the cold and the hardnes being dissolued in the springe they seeme to be more brittle and doe also open that the young boughes may haue passage so the force and strength of the Church is nothinge hindred or weakened by afflictions as manne woulde iudge For as the inwarde sappe spread through the bodye of the tree after it waxeth tender gathereth streÌ„gth and causeth that to spring which was almoste dead so the Lorde restoreth his children fullye from that corruption of the outward manne The summe is that menne should not thinke that the Church should be destroyed by reason of the weake and frayle estate of the same but they should rather hope for immortall glorye whereunto the Lorde by the crosse and afflictions prepareth his For that which Paule speaketh of the seuerall members muste bee fulfilled in the whole bodye for if the outwarde manne perishe yet the inwarde manne is renewed daylye 2. Corinthians 4. 16. But that whiche is more obscurelye reported by Matthewe and Marke Knowe you that it is neere euen at the doores is more plainelye expounded by Luke that the kingdome of God is at hande And the kingdome of GOD is not to be taken for the beginning of the same as it is ofte otherwhere but for the full perfection of the same and that according to their sense whom Christ taught For they did not apprehend the kingdome of GOD in the Gospell in peace and ioye of fayth and in spirituall ryghteousnesse but they soughte for that blessed reste and glory whiche was layde vppe vnder hope vntyll that last daye 34. This generation shall not passe Though Christe speaketh thus vniuersally yet hee doth not generally meane al the miseries of the church but simplye saieth that before this one age shal passe whatsoeuer he hath spoken shall be approued by the successe For within fiftie yeares the citie was destroyed the Temple ouerthrowne and the whole kingdome was miserably wasted The world in her pride lifted vp her selfe against God it was also extreamely bent to ouerthrow the doctrine of saluation false teachers arose whiche peruerted the sincere Gospell with theyr falsehoodes relygion was wonderfullye shaken and the whole companye of the godly was miserably vexed And though those euilles continued manye ages after yet Christe spake truelye that the faythfull shoulde before the ende of that one age feele in deede
it is meete that they should be â—irred vp with this singuler benefit of God and that their senses should be sharpened least they should ouerwhelme themselues in that slouthfulnes which floweth euerye where For Peter doth to this end compare the ark of Noe with our baptism because that a small company of men separated from the multitude was saued in the water 1. Pet. 3. 20. VVherefore our soules must be ioyned to these few if we desire to escape safe 40. Then two men shal be in the fieldes the one shal be receiued Luke setteth downe some other sentences before he speaketh of this the first whereof as Matthew noteth belongeth to the destruction of Hierusalem Hee that is vppon the house let him not come downe into his house to take his stuffe out But it may be that Christ applyed the same wordes to diuerse things There followeth in Luke an admonition that the disciples should remember Lotâ— wife for that they should forget those thinges which are behinde them and should striue to come to the end of that calling which they haue from aboue For therefore was Lots wife turnde into a pillar of salte Gen. 19. 26. Because that she doubting that shee was come out of the citie in vaine looked behinde her which was a distrust of the woorde of God It is also probable that shee was drawne backe with the desire of her neast wherein she had taken pleasaunt rest Therefore sith GOD would that there should be sette vppon her a lesson to be learned for euer the mindes must be stedfast and constant in faith least through distrust they faint in the midst of the course then they must be framed to perseueraunce that they may bydde the pleasaunt baightes of this transitory lyfe farewell may willingly and gladly haste forwardes to heaueÌ„ Also the third sentence which Luke addeth that they shoulde loose their soules which would saue them perswadeth the faithful that the desire of this earthly life shuld not hinder them but that they shuld with courage hasten eueÌ„ through the midst of many deathes to that saluation which is laid vp for them in heaueÌ„ And Christ doth very aptly describ the frailty of this present life wheÌ„ he saith that the soules Zoogoneisthai that is are begotten or engendred to life wheÌ„ they are lost For it is as much as if he shuld deny men life vpon the earth beecause that the renouncing of the world is the beginning of the true perfect life Afterwards Lu. addeth that which Mat. also hath that men women shal then be separated least those felowshippes wherin men are mutually bound ech to other in this world shuld be any hinderaÌ„ce or stay vnto the godly For it falleth out oft times that whil some do look vpon others none of theÌ„ steppeth one foote forwards Therfore y t euery man might be freed at liberty froÌ„ al lets and might shift for himself with speed christ declareth y t of 2 y e one coÌ„panion shal be taken and the other refused not that it is necessary that whosoeuer are ioyned togeather should be so separated for a holy fellowshippe in holinesse causeth an honest woman to ioyne with an honest man and that children shuld follow the father but the purpose of Christ is onelye to cut away al lets to exhort al to make speede least that they which are now prest forward should in vaine waite for their fellowes Luke addeth this sentence VVheresoeuer the body is c. it may not be restrained to the last day But when the Disciples asked this question VVhere Lorde that is how shal we stand fast when so many fall away and remaine safe in so great stormes and what places of defence shall we that are ioyned together hide our selues in Christ as it is reported by Matthew saieth that he is the banner and standard of al assured vnitie vnder the which al the children of God must be gathered 42. VVatch therefore The exhortation sette downe by Luke is more playne and more speciall Take heede least your heartes be oppressed with surfeiting and drunkennesse and cares of this world And certeinly he which by lyuing intemperately hath his senses ouercome with meate and wine can neuer lifte vp his minde to meditate vppon the heauenly life But because that there is no pleasure of the flesh which dooth not make a man drunken al they which woulde hasten to the kingdome of Christe muste take dilygent heede that they surfeit not with the worlde By that one word of watching in Matthew is noted that continuall diligence which maketh vs to lift vppe our mindes to heauen while wee liue as straungers vppon earth In Marke the Disciples are commaunded first to looke least the destruction come vppon them vnawares or carelesse then they are commaunded to watch because that the mindes are made sluggish and sleepye with diuerse pleasures of the fleshe which creepe vppon them Afterwarde there followeth an exhortation to prayers for it is necessarye to seeke for helpes other where to ayde those infirmities Luke reporteth the forme of the prayer First that GOD woulde vouchsafe to drawe vs out of so deepe and troublesome a Labyrinth then that hee would place vs safe and sure in the presence of his sonne and we cannot be placed there except we escape an infinite number of deathes But beecause it is not enough by escapinge manye daungers to passe ouer the course of this life Christ noteth this as a principall matter that we may stande before his iudgement seate Beecause yee knowe not the day It is to bee noted that the vncerteintie of the time of the comming of Christ which maketh the most part of men slouthfull should stirre vs vppe to be more dilygent in watchinge For GOD of purpose woulde that it shoulde bee kept secrete from vs that wee might neuer bee carelesse but watch continuallye For what tryall should there be of faith and patience if the faithful al their life wandring idlely in their pleasures shoulde for the space of three dayes beefore prepare themselues to meete with Christ. Matth. 24. Mark 13. Luke 12. 43. Of this be sure that if the good man of the house knewe at what watche the theefe would come hee would surelye watch not suffer his house to be digged through 44. Therfore be ye also ready for in the houâ—e that yee thinke not will the sonne of man come 45. VVho then is a faithfull seruaunt and wiâ—e whom his maister hath made ruler euer all his housholde to giue them meate in season 46 Blessed is that seruant whome his master when hee commeth shal finde soo doing 47 Verely I say vnto you hee shal make him rular ouer all his goodes 48 But if that euil seruaunt shall say in his hart my master dooth deferre his comming 49. And beginne to smyte his fellowes and to eat and to drinke with the drunkâ—n 50. that seruaunts maister will come in a day when hee looketh not for him and in an
vpon them which sinne of set purpose and do furiously run headlōg against their owne conscience to prouoke God VVherefore the more knowledge any man hath so much the greater is his sinne excepte that obedience dooth follow his knowledge VVhereby it appeareth what a vile and vaine excuse they make who refusing at this day the cleare light of the Gospel doe maintaine their frowardnes with the ignoraunce of the Fathers as if y e the shielde of ignorance were strong enough to beare off the iudgement of God But graunt that the faultes of such offenders were spared it were not equitie that the same pardon shuld be graunted to them which sinne willingly when as of purposed malice they rage against God 48. To whome soeuer much is giuen Christ teacheth by an other circumstaunce that they which are chosen Disciples shall bee more grieuouslye punyshed if that neglectinge their callinge they shall wantonlye giue themselues to all lycentiousnesse for the greater any manne is so much the more hee must thinke is committed vnto him and of this condition that in time to come he must yeelde an account VVherfore the greater giftes any of vs hath if as a fielde tyld with great charge hee yeelde not aboundaunce of encrease vnto the Lorde it shall cost him much eyther for his vnprofitable suppressing of that grace or for the abusing of it prophanely 49. I am come to put fire on the earth It may be easilye gathered by this clause that this was one of Christes last Sermons was not set down by Luke in the right time But the meaning is that Christe broughte greate trouble into the woorlde as if that heauen and earth shoulde meete together For the Gospel is Metaphorically compared to fire because that it doeth violently alter the shew of things Therefore wheras the Apostles falsly imagined that the kingdome of heauen should come and take them while they were sleeping quietly Christe setteth before them a terrible fire wherewith the worlde must first be burnt And because that now the beginnings did but then appeare Christ doth therby encourage his disciples because they should feele the present power of the Gospell VVhen as sayeth he the great stirres begin to waxe hotte you must not be afraid but rather of good cōfort therfore and I reioyce to see this fruite of my labour Now it behooueth all the ministers of the Gospel to apply this vnto themselues that when the worlde is troubled they should the diligentlier apply their calling Further it is to be noted that with the same fire of the doctrine while it generally burneth euery thing the chaffe and stubble shall be consumed and the gold and siluer purged 50. I must be baptised with a baptisme Christ by these woordes declareth that the last woorke which remaineth for him to doe is that he shoulde by his death consecrate the renewing of the world for because that shaking whereof hee maketh mention was fearefull and that burninge of mankinde full of terrour hee presently declareth that the firste fruites should be offered vppe in his owne person least that it shuld afterwardes seeme grieuous to his disciples to beare any part of the same He compareth death as other wher to baptism because that the children of God being by the death of the flesh swallowed vp for a time they doe shortly after rise againe to life so that death is nothinge else but a passage through the midst of waters And he sayeth that he is grieued vntill hee be thus baptised that therby he may mooue euery one of vs after his example to be ready as well to beare the crosse as to suffer death Not that any man can by nature desire death or any alteration of the present estate but because that we see the celestiall glory and the blessed and immortall rest on the further side of the shoare for the desire of the which things we do not onely die patiently but we are caried also with greedinesse thither as faith and hope doe drawe vs. Mathewe 25. Marke Luke 1. Then the kingdome of heauen shall bee lykened vnto tenne virgines whiche tooke their lampes and went to meete the bridegrome 2. And fiue of them were wise and fiue foolish 3. The foolish tooke their lampes but tooke none oyle with them 4. But the wise tooke oyle in their vesselles wyth their lampes 5. Nowe while the bridegrome taried longe all slumbred and slept 6. And at midnight there was a crie made Beholde the bridegrome commeth goe out to meete him 7. Then all those virginS arose and trimmed their lampes 8. And the foolish sayde to the wise Giue vs of your oyle for our lampes are out 9. But the wise answeared saying VVe feare least there will not be enough for vs and you but goe yee rather to them that sell and buy for your selues 10. And while they went to buy the bridegrome came and they that were ready went in with him to the wedding and the gate was shut 11. Afterwardes came also the other virgins saying Lord Lord open to vs. 12. But he answeared and sayd Verely I say vnto you I know you not 13. VVatch therefore for yee knowe neither the day nor the houre when the sonne of man wil come   Though this exhortation tendeth almost to the same ende that the former did as it shall appeare by the conclusion yet it is especially added to confirme the faithfull in perseuerance The Lord knewe how weake mannes nature is and that it cōmeth oft times to passe that they do not only in long tracte of time waxe faint but with a sodaine loathsomnesse they fall away That he might cure this disease he declareth that the disciples are not well furnished except they be able to beare a long while VVhen as the end of this parable is vnderstode there is no cause to trauaile much in smal matters which doe nothinge appertaine to Christes meaning Some do much trouble themselues with the lampes the vessels and the oyle but the simple and naturall summe is that it is not sufficient to vse an earnest diligence for a short time except there be a continuance in constancie without wearinesse And Christe declareth this by a most apt similitude Hee had exhorted his disciples a little before to be furnished with lights that they might passe through obscure and darke places but because that if oyle be not supplied the matche of the lampe doeth by little and little waxe dry and loseth the light Christ sayth now that the faithfull haue nede of a continuall supply of vertue which may nourish the light which is kindled in their hearts otherwise it wil come to passe that theyr frowardnesse will fall awaye in the middest of the course 1. The kingdome of heauen shall be likened By this title he meaneth the estate of the Church to come which was gathered by the fauorable mercies of the Messias And he vseth this so notable a testimony of set purpose least the faithfull shoulde deceiue
owne fantasies but rather loke what he doeth especially require of vs. For who soeuer shal depart from his commaundements althoughe they sweate and tire out themselues in their fained workes they shal yet at the length heare this at the last day who required these things at your hand Isa. 1. 12. 17. Then shal they answer Christ bringeth in the righteous doubting who yet are not ignorant but that he accouÌ„teth what soeuer is giuen to men as bestowed vpon himselfe But because that this is not so throughly setled in their minds as was mete therfore he setteth forth the same by raiâ—ing the person as it were to speake it for wherof commeth it that we are so slow and slacke to do wel but because that promisse is not rightly setled in our harts that God wil in time to come recoÌ„pence with gaine that which we bestow vpon the poore So then this admiration which Christ setteth downe tendeth to this purpose to teache vs to arise aboue the capacity of our flesh so oft as our pore brethren do craue our aid helpe that the beholding of the miserable man shuld not make vs slacke or slow to do wel 39. Verely I say vnto you As Christ taught euen now by a figure that we doe not yet vnderstand how much he estemeth the dueties of charity so now he openly declareth that he accepteth as done to him what things so euer we bestow vpon his children and wil recoÌ„peÌ„ce them to vs. And we were too too carelesse if this senteÌ„ce could not frame our bowels to compassion that Christ is either neglected or worshipped in their person which nead our helpe Therfore so oft as we do waxe slow to help the pore let vs loke vpon the sonne of God to whom if any thing shoulde be denied it were most cruell sacriledge In these wordes he also declareth that he acknowledgeth those benefites as done to him which were done freely without regarde of any rewarde And truely when he commandeth to do good to the hungry and the naked strangers and prisoners of whom there can be no hope of recoÌ„pence it is necessary to loke to him who of his owne accord bindeth himselfe vnto vs and that which otherwise might seeme to be lost he suffereth to be reckened amongst his accounts But he doth here by name commend the faithful onely not that he would that others shuld be altogither despised but because that the nearer any manne approcheth vnto God so much the dearer he must be to vs. For though there is a common band of society yet the children of God haue a more strong and sacred knot of frendship amongst theÌ„selues Therefore sith it is mete to prefer them that are of the houshold of faith before strangers Christ doth especially name them And though the purpose was to perswade the rich them which haue abundaÌ„ce to supply ease the want of the brethren yet the pore miserable haue no smal coÌ„fort hereby for that though they be reiected despised of the world yet they are as pretious to the son of god as his own meÌ„bers And surely by calling them brethreÌ„ he vouchsafeth them a wonderful honor 41. Depart from â—e ye curssed Now he descendeth to the reprobate who were so dronken with their transitory prosperity that they dreamed that they should be alwaies blessed Therfore he sayth that he wil come to be their iudge to shake away their plesures wherin they are now drowned Not that he woulde terrifie them wyth the tidings of his comminge which seeme to haue made a couenante with death and doe harden themselues in securitye but that the faithfull being forewarned of their horrible destructioÌ„ might not enuie their present estate For as promisses are necessary for vs to prouoke and stir vs vp to desire to liue wel so likewise are the threatnings to keepe vs in carefulnesse feare Therfore we are taught how much it is to be desired to be ioyned with the sonne of God because that eternal destruction and the torment of fire remaineth for them whom he reiecteth froÌ„ him at the last day And then he wil coÌ„mand the wicked to depart froÌ„ him because that many hypocrites are now so mixed amoÌ„g the iust as if ther were great affinity betwene Christ and them Further we haue sayd other where that the word fire doth metaphorically set foorth the sharpnesse of the punishment which our sences cannot coÌ„prehend VVherfore it is a vain thing subtilly to inquire either of the matter or of the fourm of this fire as the sophisters do For so likewise should there be question had of the worm which Isai. 66. 24. ioyneth with the fire Furthermore the same prophet in the 30. 33. doth plainly declare that it is a metaphorical kind of speach for he compareth the spirit of God to a pair of bellowes wherwith the fire is kindled he addeth also brimstone VVherfore by these wordes we may rather imagine then know the vengeance of God which shal light vpon the wicked which exceeding al other torments may terrifie vs. But heere is to bee noted the perpetuitye of the fire as of the glorye which was promised euen now to the faithful VVhich is prepared for the deuil Christ opposeth the deuil against himselfe as the head and chiefe of all the reprobate For though all the angels which fel are deuils yet many places of the scripture do referre a chiefty to one who gathereth all the wicked vnder him as into one body to destruction eueÌ„ as the faithful in life become one togither vnder Christ and doe grow vnder him vntil they become perfecte and are throughly knitte to God by him But Christ sayeth nowe that hell is prepared for the deuil that the wicked might be out of hope of escaping the same when they hear that they are appoynted to the same punishment with the deuill who as it is well knowen is already enthralled and chained in hell without hope of deliuerance And though some do by the angels of the deuill vnderstaÌ„d wicked men yet it is more probable that Christ speaketh only of the deuils And so in these words he doeth secreatly reproue men who being called by the Gospell to the hope of saluation had rather pearish wyth sathan and reiecting the authour of saluation doe willingly cast themselues into this miserable lotte Not that they were not ordained to destruction as well as the deuill but because that in their wickednesse the cause of their destruction doeth euidently appeare while they refuse the grace calling them Therefore though the reprobate were in the secreat iudgement of God ordained to death before they were borne yet so long as life is offered them they are not accounted heires of death or companions of Sathan but their destruction which was hid before appeareth and is discouered by their incredulitie 44. Then shall they answear The same figure of setting them to speake in their owne persons which was vsed before Christ doth now
saide vnto them made ready the Passeouer 14. And wheÌ„ the hour â—as come he sat down the twelue apostles with him The admonition of Christe auailed so litle for the mouinge of the heart of Iudas or for the bettering of him that he without regard went presently to make that lewd couenaunt with the enemies But it is wonderfull and straunge that he was so amased that he thought hee hadde gotten by the losse of that oyntment a meete excuse for such an offence then that being warned by Christes wordes felt not what he did The onely mention of the buriall should haue mollyfied a heart as hard as iron when as thereby it had beene easilye gathered that Christe woulde offer himselfe in sacrifice for the saluation of mankinde But wee see in this glasse howe blinde wicked couetous desires are and howe effectually they bewitch the minde Iudas was earnestly bent to steale hee was hardened by long vse to commit any offence now beecause he sawe no pray comming in from other where hee sticketh not to deliuer to death the sonne of God the aucthour of life though hee had a holy admonition to withdraw him yet he went forward with violence VVherefore it is not without cause that Lu. doth expresly say that Satan entred into him not that he was gouerned by the spirit of God before for hee could not haue bin giuen so to robberies spoiles if he had not bin the bondslaue of Satan but Luke meaneth that he was then wholly delyuered into the possession of Satan that as a man desperate he might run forwardes to his own destruction For though Satan driueth vs not to sinne dayly but raigneth in vs while he carieth vs to a greater liberty of sinning yet he is said then to enter into the reprobate when the feare of God being ouerthrowne the lighte of reason put out and shame shaken off he possesseth all the senses But God doth not execute this last kind of vengeaunce vppon others but such as are alreadye ordeined to destruction VVherefore let vs learne to repent in tyme least our long remaining in hardnesse doe establysh the kingdome of satan in vs for when we are once caught in this tyranny there is no measure of maddenesse It must especiallye bee noted that the couetousnesse in Iudas was the cause and fountaine of so great blyndnesse VVherby it appeareth that it was worthily called by Paule 1. Tim. 6. 10. the roote of all euils Further it is a vaine thing to demaund here whether Satan entred substantially into Iudas It is more meete to consider this howe horryble and monstrous a thing it is for menne created after the image of GOD and appoynted to be temples of the holy Ghost shoulde not onelye bee turned into filthy stables and synckes but to become accursed dwellinge houses for Satan 17. The first day of vnleauened bread the Disciples came First it is demanded why that is called the day of vnleauened bread which goeth before the kyllinge of the Lambe For the Law hadde not commaunded them to refraine from leauen vntyll they eate the Lambe But this knotte is easily losed namely for that this note is referred to the day following as by Mark Luke it doth euidently appeare Therfore when as the day of kylling and eating the Passeouer was at hand it beginning at the euening the Disciples doe aske of Christ where he would eate the Passeouer But there doth a harder question arise vpon this that Christe obserued that rite the day before the whole nation celebrated the publike Passeouer For Iohn saieth plainly that the daye when hee was crucified was holden of the Iewes for the preparation not of the Sabboth but of the Passeouer Further they went not into the iudgment hall least they shoulde defile themselues because the next day they were to eate the Passeouer I know that many menne doe seeke for shiftes but they are such as auayle them not For this cannot be shifted ouer by any cauilles they kepte not their feast on that day whereon they crucified Christ for it had not bin lawfull for them on that daye to haue doone execution vpon any man and then they helde the solemne preparation that after the buryall of Christ they might eat the Passeouer Now it is demaunded how it beefell that Christ eat his before For in this law he wold not take vnto him selfe any lybertie besides the prescript rule of the Lawe Some doe imagine that the Iewes deferred the Passeouer of purpose that they might destroy Christ. But this deuice is very well confuted by Bucer yea and it falleth away of it self it is so vaine Therfore I doubt not but that Christ obserued the day prescribed by the Law and the Iewes followed some custom receiued now before First it is without controuersie that Christ was slaine the day before the Sabboth because that before the sunne was set he was put with speed into the next sepulcher because that it was necessary to keepe holy after the euening But now no man doubteth but when the Passeouer and other feast dayes fell vppon the day beefore the Sabboth of an olde custome they were deferred vnto the next daye because that to keepe two dayes holy together were too hard for the people The Iewes doe say that this law was giuen presently after the people returned out of the captiuitie of Babylon and that by an oracle froÌ„ heauen least they should seeme to haue altred any of the commaundements of God rashlye If that it was the manner then to ioyne two feast dayes together in one as the Iewes do also graunt and as it appeareth by their auncient recordes the coniecture is probable enough that Christ obserued the Passeouer the day before the Sabboth obseruing the day appointed by the lawe For wee knowe how diligent and carefull hee was to keepe euerye poynt of the law For sith his will was to be bound to the lawe that hee might deliuer vs from the yoke of the law he would not forgettte to be subiect to this chiefe point Therefore hee had rather omit the vse of the outward ceremonie then to transgresse the commandement which GOD hadde giuen and so to bee scorned of the wicked But it is certeine that the Iewes themselues will not deny but that it was ordained by the Rabbines that so ofte as the Passeouer fell neere vnto the Sabboth they should onely keepe holye one day for both So it followeth that Christ did nothing against the law though he keepe not their common custome 18. Goe into the citie to such a man Matthew noteth out a certeine man the other two doe say that the two disciples were sent as to a straunger because they had this token giuen them of a manne bearing a pitcher of water But this diuersitie is easily reconciled For Matthew omitting the miracle noteth the manne who was then knowne to the Disciples For without doubte after they came to the house they founde some one of theyr
delyuered the simple exposition of the wordes of the Lord now it is to be added that there is no vaine nor ydle signe set beefore vs but that they are made indeed partakers of the body and bloud which by faith do take hold of this promise For the Lord should in vain commaund his disciples to eat the bread affirming it to be his body if the effect should not truely aunswere the figure Neither is this in question amongst vs whether that Christ doth truely or onelye significatiuely offer himselfe vnto vs in the Supper For though wee do see nothing there but bread yet hee dooth neither deceiue nor mocke vs who feedeth our soules with his own flesh Therfore the true eating of the flesh of Christ is not onely shewed in signe but it is also deliuered in verye deede But it is woorth the labour to obserue heere three thinges least that whiche is spyrituall shoulde bee myxed with the signe nexte leaste Christe shoulde bee soughte vppon the earth or in earthlye elementes thirdlye least there shoulde be imagined another manner of eating then that which by the secret power of the spirit in spireth into vs the life of Christ but we obtain him by no other meane but by faith alone First as I said except we will ouerthrowe all there must be a distinction betweene the signe and the thing signified Neyther can there be any profitte had by the Sacrament except that according to the rudenes of our capacitye it lead vs from the beholding of the earthly element to the heauenlye mistery So that whosoeuer shall not discerne the body of Christ from the bread and the bloud from the wine shall neuer vnderstande what the Supper meaneth or to what ende the faythfull shoulde vse these signes Afterward let that lawefull meane of seeking of Christe follow let not our mindes rest vppon the earth but ascend on high to the celestial glory where he dwelleth For the body of Christe is not so cloathed wyth life which is vncorrupt as that it shoulde cast awaye the proper nature whereof it followeth that it is finite And now he is ascended aboue the heauens least we should holde any grosse imagination of his beeing vppon the earth And surely if this mystery be heauenlye there is nothinge more preposterous then to draw him to the earth who rather calleth vs vppe to him The last which I sayde is to be noted is the kind of eatinge For it must not be dreamed that his substaunce should naturally descend into our soules but we doe eate his flesh when we do receiue life by the same For the proportion or likenes of bread with fleshe must be kepte whereby wee are taught that our soules are so fedde with the fleshe of Christ as our bodyes receiue strength by bread The flesh of Christ is therefore a spirituall nourishment and it doth therefore giue lyfe beecause that the holy Ghoste dooth powre into vs the lyfe which is in it And though that there is a diuersitie betweene the eating of the fleshe of Christ and to beleeue in him yet it is euidentlye knowne that none can feede vppon Christ otherwise then by faith because that the very eating is an effect of faith 29. I say vnto you Mathew and Mark doe adde this sentence to the holy Supper after that Christ had giuen the sign of his bloud in the cup. VVhereof some doe gather that Luke dooth set downe the same matter here which he rehearsed a litle after But this knot is easilye losed because that it maketh litle for the matter when Christe shoulde speake this For the Euangelistes doe onelye applye themselues in this place to shew that the Disciples were admonished aswell of the approachinge of the death of their maister as of the new and heauenlye lyfe For the neerer that the houre of death was at hand the more they were to be strēgthened least they shuld altogether fall away Further when as his mind was in the holy supper to set his death before their eyes as in a glasse it is not without cause that he telleth them againe that he dooth now depart out of the world But because that it was a sorrowfull message hee presently addeth this comfort that there is no cause whye they shoulde feare death for that a better lyfe doth follow it as if he shuld haue said Now I doe haste to death but so that I maye passe thence to the blessed immortalytye neyther will I lyue alone in the kingdome of God but I wyll haue you fellowes with mee of the same lyfe So we doe see how hee leadeth his Disciples by the hand to the crosse and lyfteth them vppe from thence to the hope of the resurrection As it was meete for them to be directed to the death of Christ that they might ascend by the same ladder vp into heauen so now since that Christ dyed and is receiued into heauen it is meete that wee from the beeholding of the crosse should be lead into heauen that there may bee an vnion made between death and the recouery of life And he promiseth that they shal be glorified togeather with himselfe as it appeareth plainelye in these woordes vntill that I shall drinke it new with you And that obiection whiche some doe make that meate and drinke do not agree with the kingdome of God is friuolous for Christ hath no other meaning then that his disciples should presently want his company and that hee should eate no more with them vntill they should meete togeather in heauen Further when as the society of that life shoulde be described which needeth not the helpes of meate and drinke he saieth that there shall then be a newe kinde of drinking By which worde wee are taught that hee spake allegorically Therefore in Luke hee saieth simply vntill the kingdome of God be come In summe Christ commendeth vnto vs the fruit and effecte of the redemption which he purchased by his death VVhere some doe thinke that this was fulfilled when as the Lord eate with his disciples after his resurrection it is farre from his minde For when as that was an estate betweene the course of the mortall life and the mark of the life celestial the kingdome of God was not as then reuealed and therfore he said vnto Mary touch me not for I haue not yet ascended to the father Further the Disciples were not yet entred into the kingdome of God that as partakers of the same glory they might drinke that newe wine with Christ. And where wee read that Christ dranke after his resurrection when yet hee hadde sayde hee woulde not vntyll the Disciples were gathered into the kingdome of GOD the shewe of repugnancye is easilye answered For hee dooth not preciselye speake of meate and drinke but of the fellowshippe of this present lyfe Also wee knowe that Christe did not drinke at that time that hee might eyther strengthen hymselfe by those meates or to eate with hys Disciples for companye but onelye that
he left them and went away again praied the third time saying the same woordes 32. After they came into a place named Gethsemane then he sayd to his disciples sitte yee heere till I haue prayed 33. And he tooke with hym Peter and Iames and Iohn and hee began to be afrayed and in great heauinesse 34. And sayde vnto them my soule is verye heauie euen vnto the deathe tarye heere and watche 35. So he went forwarde a little and fel down on the ground and prayed that if it were posâ—sible that houre mighte passe from him 36. And he sayd Abba Father all things are possible vnto thee take away this cuppe from me neuerthelesse not that I wil but that thou wilt be done 37. Then hee came and founde them sleeping and said to Peter Symon sleepest thou couldest not thou watch one houre 38. VVatch ye and pray that ye enter not into temptation the spirite in deede is ready but the flesh is weake 39. And againe he went away and prayed and spake the same woordes 40. And he returned found them a sleepe againe for theyr eyes were heauy neither knewe they what they shoulde aunsweare 39 And he came out and went as hee was went to the mount of Oliues and his disciples also folowed him 40. And when hee came to the place hee sayde to them Praye least ye fal into temptation 41. And he gate himselfe from them about a stones cast kneled downe and prayed 42. Saying Father if thou wilt take awaye this cup from me neuertheles not my wil but thine be done 43. And there appeared an angell froÌ„ heauen comforting him 44. But beinge in an agonie he praied more earnestly his sweat was like droppes of bloud trickeling down to the grounde 45. And he rose vp from prayer and came to his disciples and founde them sleepinge for heauinesse 46. And he said vnto them VVhy sleepe yet rise and praye leaste yee enter into temptation 36. Then went Iesus Luke nameth only the mount of Oliues Marke Math. do giue a more special note of the place But Luke setteth downe that which doth more appertain to the matter that Christ went thither as he was wont VVhereby we doe gather that he sought not by his departure secreate places wherein he might hide himselfe but as it were of purpose he offred himselfe to death Therfore Iohn sayeth that the place was wel knowen to him that should betray him because that Iesus was woont ofte to resort thether And so his obedience is againe in this place described because the father had not been appeased but by his voluntary death Sit ye here Leauing the disciples a far off he spareth their infirmitye as if that any man seeing extreeme perill to be ready to fall vppon hym in battel shuld leaue his wife children in a safe place But thogh he wold haue them all placed out of daunger yet he brought 3. of them nearer him and that was a choyse flower stronger then the rest Yet hee tooke them not for that he thought them able to beare the brunt but that they might be a testimony of the common falling away of them all 37. He began to waxe sorrowfull VVe haue seene the Lord wrestle with the feare of death before but because that now he buckleth hands wyth the temptation that ioyning is called the beginning of sorrow and of heauinesse VVherby we gather that there is no true trial of strength but in the present action for then the weakenesse of the flesh which before lay hid bewrayeth it selfe and the innermoste affections doe lay themselues open Therfore though God had already exercised his sonne with some tastes of things to come yet now by the approching of death he woundeth deper and striketh him with an vnwonted feare Further because it seemed a thing vnmeete for the diuine glory of Christ that he should be so oppressed with feare and sorrowe many interpreaters haue carefully applied themselues to seeke for shifts But their labour was without aduice and to no purpose for if we should be ashamed of his feare and sorrow our redemption should vanish away and pearish For Ambrose sayd truely I doe not onely thinke it a matter not to be excused but I neuer haue his godlinesse and maiestie in more admiration for he hadde done the lesse for me if he had not borne my affection Therfore he sorrowed for me who had no cause to sorrow for himself the delite of the eternal Godhead being set aside he is stricken with the loathsomnes of my infirmitie Therefore I do boldly name sorrowe because I doe set forth the crosse for hee was not incarnate in shewe but in truthe And therefore hee should take vppon him the griefe that he might ouercome and not exclude the sorrowe For they haue not the commendation of fortitude whiche do rather beare the woundes which are benummed then the griefe of them Thus farre Ambrose They which doe imagine the Sonne of God to be free from humane passions doe not truely and in earnest acknowledge him to be manne Therefore when it is sayde that the Godheade of Christe rested as if it were hidde for a time that by suffering hee might fulfill the partes of a Redeemer is so farre from containinge any absurditie in it that the mysterie of our saluation coulde not otherwise be fulfilled For Cyril sayd rightly That the passion of the Crosse was not willingly suffered of Christe in some sorte and that hee suffered the same willingly to satisfie the will of the Father and for our saluation thou mayest easily learne by his prayer Father if it be possible lette this cuppe passe from me For in that respecte that the woorde of God is God and naturally the life it selfe no manne will doubte that he feared death anye thinge at all but being made fleshe hee permitted the fleshe that it shoulde suffer those thinges which pertained to the same and therefore as verye manne hee feareth death nowe present at the doore and sayeth Father if it be possible lette this cup passe from me but because it cannot otherwise be let it be not as I will but as thou wilt Thou seest howe that the nature of manne euen in Christe himselfe suffereth the things belonging to it and feareth but by the woorde ioyned to the same he recouereth that courage meete for God At the leÌ„gth he concludeth Thou seest that in respecte of the fleshe the deathe of Christe was not voluntarie Yet it was voluntary because that for it according to the will of the father saluation and life is giuen vnto menne And thus farre Cyrill Yet it must bee distinguished betweene the infirmity of the fleshe which Christ suffered and ours as it doeth much differ For in vs no affection is without sinne because that all men doe exceede measure and a right moderation but Christ was so troubled with sorrow and feare that yet he murmured not against God but remained fast to the true rule of
the certeine daunger of death For they had rather to die with the Lord thē themselues to liue and to see him ouerwhelmed But beecause that they attempted more then the calling of God woulde suffer or permit their rashnes is iustly condemned VVherefore that the Lorde may be pleased with our doinges let vs learne to depende vppon his will and let not any man moue a finger further then he shal be commaunded by him And therefore it dooth especially behoue vs diligently to apply our selues to this modesty beecause that in steede of a righte and well ordred zeale there dooth for the moste parte reygne in vs a disordered rashnes The Euangelistes doe in this place conceale Peters name but Iohn declareth and it dooth shortly after by the text appear that it was Peter whoe is heere noted though his name be not sette downe Yet it may be easilye gathered by Luke that he had also other fellowes as hot as himself for he doth not only speak vnto one but he saieth generally vnto all Suffer them thus farre 52. Put vp thy sword Christ in these words confirmeth that cōmaundement of the lawe wherein priuate men are forbidden the vse of the sword And the appoyntment of the punishment which is presently added must especially be noted For the penalty was not left to be appointed at the pleasure of men for them thereby to reueng their own bloud But God himselfe by restraining vs seuerely from murders doth declare how deare mankinde is vnto him First therefore he wil not be defēded by force and might because that God had forbidden to strike in the law And this is a generall reason and presently hee descendeth to a speciall But heere is moued a question whether it be neuer lawefull by violence to repell vniust violence For when Peter had to doe against vngodly wicked theeues he is yet condemned because he tooke the sword If that in this facte an exception of a moderate defence could not auaile Christ seemeth to tye all mens handes But though this question was handled by vs before vppon the fift chapter yet I will now againe in few wordes rehearse my iudgemet First it is meete to distinguish betweene the ciuill court and the court of conscience For if any man resisteth a theefe beecause the lawes doe arme him against a common enemy of mankinde he shall not bee in daunger of publike punishment So as oft as it is opposed as a defence against vniust violence the penalty which God hath cōmaunded earthly iudges to execute ceaseth But the simple goodnes of the cause dooth not free the conscience from guiltines except there go a pure affection with it Therefore that a man may rightly and lawfullye defend himselfe it is necessary for him to put off the heate of anger and hatred and desire of reuenge and all disordered forces of the minde that the defence may haue no troublesome thing in it Because that this is very rare and befalleth scarsly at any time Christ hath good cause to call his Disciples backe to the general rule that they should altogeather abstaine from the sworde Furthermore fanaticall men doe fondlye abuse this testimonie that they might pull the sword from the Iudges They say that it is wicked to strike with the sword and I doe graunt the same to be true for it is lawefull for no man to commit murther at his owne pleasure to be the authour of murther but I deny the magistrates to bee accounted amongst the common order of men for they are the ministers of God by whome he executeth his owne iudgementes Adde also that Christ by these his wordes doth expresly giue this power to them For when he saieth that the murtherers shall be putte to death it followeth that the sword is put into the Iudges handes that they may reuenge the death of them which are vniustly slaine It doth sometimes fall out that bloudy men are punished by other meanes yet this is the ordinary way wherby the Lord would haue the cruell fiercenes of the wicked restrained least it shoulde goe vnpunished Nowe where some Canonistes dare be so bold as to break into this impudency to teach that the sword was not taken from Peter but commaunded that he should keepe it vp vntill opportunity should come for to draw it heereby we doe perceiue howe groslye and vntowardlye those dogges doe abuse the woorde of God 53. Thinkest thou that I cannot Now followeth that special reason wherof I made mention a litle before For Christe declareth that hee hath at hande a farre better maner of defence and more lawefull but that the will of the father must be obeyed For this is the summe sith that by the eternall counsel of GOD he was appoined for a sacrifice and the same was witnessed by the Oracles of the scriptures it muste not be resisted So the rashnesse of Peter is condemned by another circumstaunce in that he endeuoureth not onely to ouerthrow the heauenly decree but also to stoppe vppe the way against the redemption of mankynd Not only Peter doth draw his sword vnlawfully but the disciples were foolish and madde that they being so few and not meete for the wars shuld attempt to doe any thing against a bande of souldours and so greate a company Therefore the Lord that he might the more euidentlye reproue theyr folly putteth this comparison if he should seeke for defence for preseruation of his life he had not onely eleuen Angelles ready but a great and inuincible armye therefore when as he calleth not the Angels for help much lesse would he moue a stirre without consideration whereby no good were to be hoped for For it should no more auaile to haue the disciples to make a stirre then if a few frogges shoulde make a noyse But some interpreters doe search here in vaine howe Christe could obtayne Angelles of his father by whose decree it was that hee should dye For these things are contrary one to the other that he should delyuer his son naked and vnarmed to death beecause it was so necessarye and once appointed yet that he might be moued with praiers to sende him succours But Christes speach was conditional that he had a much better meanes for the defence of his life if the will of the father were not againste it So all the repugnancy is taken away for Christ therefore abstayned frō praying to his father because that hee was sure of his decree to the contrary Hereof yet is this profitable doctrine gathered that they doe iniurye to God which doe flye to vnlawful meanes vnder pretence of necessitie If any man doth want riches and helpes that are lawful he runneth headlong to wicked counsels and sinfull endeuours namely because that fewe doe attend vppon the secrete counsell of God which onely should be sufficient to giue vs rest If we be in daunger because the end appeareth not vnto man we imagine this or that as if there were no Aungels in heauen which the
serue Sathan who shuld cast him headlong into desperation But if the Papists taught truly in their schooles of repentance then is there nothing wanting in Iudas for in him may be founde theyr whol definition For here is to be seene both contrition of heart and confession of moth satisfaction of work as they speak Wherby wee doe gather that they do only snatch at the bark because they do omitte that which was the chief the conuersion of man to God whil the sinner broken with shame and feare renounceth himself that he may yeeld hymself to obey righteousnes 4. VVhat is that to vs Here is described the sloth and blockishnes of the hye priests in that they being admonished by the fearful exāple of Iudas doe not yet remēber themselues I graunte that as hypocrites vse to slatter themselues they had a colour for themselues in a readines wherby they would distinguish betweene their cause Iudas For they thought themselues not partakers of the sin thogh they had abused the trechery of the traitor But Iudas doth not only cōfesse that he himself had sinned but he aduoucheth the innocency of Christ whereof it followeth that they sought the destruction of a righteous manne and therfore they were guilty of a heinous murther And it is not to be douted but that god wold mark their cōsciences with a hot yrō which shuld discouer their hiddē poisō But let vs learn so oft as we see the wicked terrified to whom we are any thing like that they are so many prouocatiōs of vs to repētance by the neglect wherof the obstinate doe double theyr fault It is also to be noted that by the sin of man they al were not absolued who entangled themselues by euery way they could and much lesse did the authours of that wickednesse preuaile to keepe themselues from the same vengeance by distinguishing themselues from their officers 5. He hanged himselfe Of this price doeth sathan sell his baites wherewith he allureth the wicked for a time that he tourneth them into madnesse that they willingly cutting themselues from the hope of saluation so that they shall not finde comforte any other where but in deathe The 30. pieces of siluer wherewith Iudas had betraied as wel his owne saluation as Christ he of himselfe casteth away though he myght haue enioyed the same for any other men and he doth not onely depriue him self but with the sacrilegious hire and price of the death of Christ he also casteth away his life So though that God should not stir his hand yet the wicked are deceiued by their owne desires that hauing their desires they do not only depriue themselues of those vain goods but therof they doe rather make halters for themselues But though they become their owne slaughter men by executing vengeance vpon themselues they doe mitigate and diminish nothing of the wrath of God towardes them 6. It is not lawful to put them Heereby it doeth plainly appeare that the hypocrites onely by seeking an outward shew doe mocke with God So that they prophane not their treasury they do imagine themselues in all other things to be pure neither doe they regarde that wicked couenant whereby they had no lesse bounde themselues to Gods vengeance then Iudas If that were an hainous offence to lay vp the price of bloude in the holy treasury why was it rather lawful to take the same frō thence For they had no richesse but of the offerings of the Temple neither had they taken that from any other place which now they doe doubt of as a thing polluted to lay vp there againe But from whence came this pollution but from thēselues Further the more the wicked do endeuour to couer their sins so much the more doth the lord apply the laying of them open They hoped that the sinne should be buried with an honest cloke if they should buy a barren fielde for the buriall of straungers But the wonderful prouidence of God made the successe of this cleane contrary so that the field shuld be as it were an eternal memorial of that treason which before was hid For they gaue not that place that name but after that the matter was commonly knowne by a common consent it is called the fielde of bloude as if that God had commaunded all mennes tounges to speake of their reproache And it was a plausible matter to prouide for the buriall of straungers if it should fal out that any should die at Hierusalem which came thither out of farre countryes to offer sacrifice And because there was a portion of the Gentiles I doe not disallowe that which some old menne haue wrytten that by this token there was hope of saluation giuen to the Gentiles because that they were included in the price of the bloude of Christe But because it is rather a subtile deuice then a sure I leaue it as I finde it Corbana is a Chalde woorde deduced from the Hebrewe woorde Corban whereof there is mention made other where 9. Then was fulfilled I doe graunte that I doe not knowe howe Hieremias name shoulde creepe in neither doe I muche laboure about it the matter it selfe doeth euidently declare that the name of Hieromiah was through errour putte in for Zachariah For there is no such thing redde in Hieremiah or any thynge that should come neare it And that other place if it be not aptly applyed it maye seeme to bee badly wreasted into another sense But if wee holde that rule whyche the Apostles followed in citynge of the Scripture it shall bee easie to bee knowen that it doeth aptlye agree to Christe whyche is there wrytten After that the Lorde complayned howe longe hee supplied the office of a pastour in gouernynge the people that hee bestowed hys labour in vaine hee sayeth that hee is compelled by wearisomnesse and trauaile to leaue his labour therefore hee breakinge his shepheards staffe refuseth to be any more a shephearde He sayeth afterwarde when hee shoulde require his wages that there were giuen him thirtie pieces of siluer In which woordes he declareth that he was no lesse contemptuously accounted of by them then if hee hadde beene some base and vile labourer For hee compareth the Ceremonies and vaine deuices wherewith the Iewes recompenced hys benefites to thirtie pieces of siluer as vnto an vnmeete and a vile hire of a hearde or a labourer therefore hee commaundeth that they shoulde bee caste to the potter in the Temple as if hee should haue sayde Thys theyr goodly gifte whiche shoulde bee no lesse reproachfull for mee to take then contumelious for them to offer lette them rather bestow to buy tiles or brickes wherewith they may repaire the chinkes and holes of the Temple Nowe the more certainely Christe appeared to bee the GOD of hoastes agaynste whome the people was from the beginninge malignant and vnthankefull when hee is reuealed in the fleshe it was meere that that whiche before was spoken figuratiuely should in deede and in visible manner
lawes and punishmentes But in this order doe men profite when they do rashly of themselues deuise wayes to serue God when as nothing shoulde be attempted but by the prescript rule of his worde that vnder the pretence of honour they doe oft serue him with reproches VVherefore we must keepe this sobrietie not to offer any thyng to God except that he require it For he is so farre from being delited with prophane giftes that they doe rather prouoke his wrath 19. Also when he was sette downe Thoughe that the meditation by day might haue beene the cause of that dreame yet without doubte Pilates wife suffered not these troubles naturally as it doeth daily befall to vs but by the speciall instincte of God They haue commonly thought that the deuill suborned this woman to the end that he might hinder the redemption of mankinde The which is not likely when as by his drift the Priestes and Scribes were so earnest to destroy Christ. Therfore is must rather be taken thus that God the father diuers wayes approoued the innocencie of Christe that it might appeare that he died for the cause of others euen for ours And therefore his will was that he shoulde be so oft cleared by Pilates mouth before hee was condemned that a lawfull satisfaction for our sinnes might appeare by his vndeserued condemnation But Mathew doeth especially report this least any manne shoulde wonder at this so carefull an endeuour of Pilate while he striueth in the tumult of the people for the life of a man despised And certainly God by the troubles which his wife had in the night stirred vp him to defēd the innocencie of his Sonne not that he would deliuer him from death but onely that hee might testifie that hee was humbled to beare the punishment due to others which he hadde not deserued But of dreames which are as visions I haue spoken other where 20. But the chiefe priests The Euangelist noteth the chiefe authors of the mischief not that the people which was pricked on forward by others should be excused by lightnesse of credite but that we might know that they were not of themselues bent against Christ but while they sought to pleasure the Priestes they as well forgatte all equitie and modestie as their owne saluation And heereby we are taught howe hurtfull it is to haue the vngodly in authority who can easily tourne the common people then whome nothing is more vnconstant hither and thither to any offence The purpose yet of the Euangelist must be noted that the people so earnestly desired to haue Christ put to death not that he was so odious amongest them but because that the greater part ambitiously desiring to yeelde to their Prelates without respecte of equitie set their tongue as it were on sale to the vngodly conspiracie of a fewe 22. VVhat shal I doe then with Iesus Because that Pilate saw them so blind and madde that with their great shame they doubted not to delyuer so notable an offender from death hee endeuoureth by an other meanes to touche them that so he might bring them backe to the right way for that the death of Christ should bring shame vppon them because that it was commonly reported of Iesu that he was a king and the Christ as if he shuld haue sayd If you haue no pitie of the man at the least haue regarde of your owne honour for straungers will commonly thinke that by the punishment of him all you are corrected But the heate of theyr cruelty was not by this meanes appeased but y t they wold go forwards rather to bee enemies publikely to themselues then priuately to Christe Therefore after Marke that Pilate mighte vrge them the more hardly hee sayeth that they also called Iesus a kinge declaring this title to be so common as if it had beene his vsuall surname But all shame being cast a side they doe boldly vrge the death which drewe with it the ignominis of the whole nation Iohn doeth report their answeare which our three doe conceale namely that they haue no king but Caesar. So they hadde rather be depriued of the hope of the redemption promised them and to be brought into perpetual slauerie then to take the redeemer offered them from God LV. 16. I will therefore chastice him and let him loose If that a light offence was cōmitted not worthy of death the Romane gouernours were wont to beat him which had so offended with rods and this kinde of punishmēt was called a chastisement Therfore Pilate doth vnrighteously who freeing Christ from al offēce wold yet punish him as if he were conuict of some smal crime For he doth not only testifie that he found no fault in him worthy of death but he saith that his innocency is without exception Therfore why doth he whip him But this is the vse of earthly men whom the spirit of God hath not confirmed in the constant way of righteousnes although they desire to mainteine equitie they are enforced to yeeld to smal iniuries And they do not only account this as a iust excuse for thē that they fel not into a most grieuous sin but they doe chalenge thēselues to be praise worthy for that their clemency because they somwhat spared the innocent But they do not consider that righteousnesse which is more pretious then the life of men is violated as wel with rods as with the axe As concerning the sonne of God if he had beene in this maner dismissed he hadde borne the reproache of the rods without the worke of our saluation but on the crosse euen as in a most royall chariot he hath triumphed ouer his ennemies and ours But I do wish that the world were not at this day filled with many Pilates for we doe see that same fulfilled in the members which was begun in the head VVith the same cruelty which the Iewish priests cried out that Christ should be put to death doth the Popish clergy persecute his seruaunts And many iudges doe willingly yeelde to their rage to make themselues their butchers but they which doe abhorre to shed bloude that they may deliuer the innocent from death they do whip Christ himselfe the only righteousnesse of God For what is it else to compel the seruaunts of God for the redēption of life to deny the gospel but to make the name of christ subiect to rods In y e mean season they pretēd the violēce of his enemies as if that by this colour their faithlesse fearefulnesse were well couered which if it could not be excusable in Pilate it deserueth great detestation in them But though our three Euangelists do omit this yet it appeareth by Iohn that Christ was beatē with rods when as yet Pilate sought to preserue his life that the wofull sight might appease the rage of the people Yet Iohn addeth withall that it could not be appeased vntill the authour of life was put to death Mathew 27. Marke 15. Luke 23. 24. VVhen Pilate sawe
glory partely one that will plague their filthy falshood 48. And streight way one of them ran Hereof a probable coniecture may be gathered that when Christe had once refused drinke it was offred to him againe to trouble him Though withal it is likely that at the first he had vineger reached vnto him in a cuppe before that he was lifted vp on high afterward when hee now hung vpon the Crosse it was put to hys mouth in a sponge MAR. 36. Saying let him alone That which Marke here deliuereth that a soldiour reaching him vineger said Let him alone let vs see c. and Matthew attributeth this speach to others there is no repugnancye in it For it is likly that one began the scorning which being greedily accepted by others raised this cry amongst them all So the word Let him alone is not a word of forbidding but of scorning Therefore he which first scorned Christ speaking ironically to his fellowes Let vs see saith he whether Elyas wil come presently others followed and euery one sange the same song to his neighbour as it cōmonly cōmeth to passe in such mutual agreemēt And it is no matter to stand either vpon the plural number or the singuler for let him alone signifieth as much in the singuler number as in the plurall for the verb is put in steede of an interiection as if they had said st st 30. Then Iesus cried againe Luke who maketh no mention of the firste crying doth report the wordes of the second cry which Matthewe and Marke doe passe ouer And hee saieth that hee cried Father into thy handes I commend my spirit wherein he declareth that though hee had bene hardlye shaken with violēt temptations yet his faith was not shaken but alwaies kept his place inuincible For there could not haue beene a more notable triumphe shewed then when Christe boldly bragged that GOD was a faithfull keeper of his soule which all men thought to be lost Further because he had spoken to the deaffe he went straight to God and layde down the testimony of his faith in his lappe His wil was that men shuld heare that which he spake but though hee preuailed nothing with men he was content that God alone did witnesse with him And truely faith cannot be more certeinly and firmely approued then where a godly mā when he seeth himselfe beaten on euery side that he findeth no comfort in menne despising the madnes of al the world doth vnlade his sorowes and cares in the bosome of God and resteth in the hope of his promyses And though it seemeth that he tooke this manner of praier which hee vsed out of the Psal 31. 6 yet I doubt not but that according to the cyrcumstance of the time he applied the same to his present vse as if he had said I see O father my self by al mens mouthes appointed to destruction my soule drawn after a sort hither thither and in the meane while according to the flesh I do feele no helpe in thee Yet that shall not stop me but that I will lay vp my spirit in thy handes and will quietlye lye down in the secret custody of thy goodnes Yet it is to be noted that Dauid in that place which I cited euen now praid not only for this that his soule being receiued into y e hand of god might remain aliue safe after but he commended his life to the Lord that being protected by his defence he might be in happy estate as well liuing as dying He sawe himselfe continually assaulted with many deathes therefore nothing remained but that he should cōmit himselfe to the inuincible defence of God Further where he appoynteth God to be the keeper of his soule he glorieth that it is safe frō all danger and withall he quietly prepareth himselfe to meete with death when it should so seeme good to God because that euen in death the Lord himselfe doeth keepe the soules of his children Nowe because that was first taken away from Christe that hee shoulde commit to his father his soule to be preserued in the transitori◠estate of the earthly life he going chearefully to die desireth to be saued out of the world For therefore doeth God chiefly receiue our soules into his custodie that our hope shoulde clime vp aboue this shadowish life Now let vs remember that Christ commended his soul to his father not in his own priuate respect but cōprehended al the soules of his faithful ones as it were in one bundle that they might be saued togither wyth his Yea in this praier he begate vnto himselfe this right of preseruing al soules so that the heauenly father not onely for fauour of him vouchsafeth to take them into his custody but resigning those things which belōged to himself to him he cōmitted them to him to be preserued And therfore Stephen at his death deliuereth his soule into his hande Act. 7. 59. Lorde Iesu sayeth he receiue my spirite By whose example who soeuer will beleeue in Christ shal not at his death breath out his soule into the aire but it shall goe to a faithful keper who keepeth safely whatsoeuer is committed vnto him of the father The crie doth shew againe the vehemencie of the affection for it is not to bee doubted but that Christe brake not out of the straites of temptations wherein hee was holden bounde without earnest and ardent trauaile Thoughe withall by this hie and loude cryinge his will was to declare to vs that his soule shoulde be preserued and safe from death to the ende that we beinge furnished with the same hope might chearefully depart out of this transitorie cottage of our flesh 51. And beholde the vaile of the Temple VVhere Luke mixeth the renting of the vaile with the darkening of the Sun as if it befel before the death of Christ is an inuerting of the order For the Euangelistes doe not exactly obserue the moments of times as it is often seene And it was not likely that the vaile should be rent before the sacrifice of expiation was finished because Christe the true and eternall Priest abolishing the figures of the law then opened to vs by his bloud the way to the heauēly sanctuarie that we should not stand nowe a farre off in the Courte but come freely forth into the sight of God For so long as the worshipping of God in shadowes endured there was a vaile set vp in the earthly sanctuarie which kept thence not only the peoples feet but also their eyes But Christe wyping out the hande wryting which was contrary to vs Col. 2. 14. tooke away all hinderance that we enioying him for a mediatour should be all made a royall priesthoode Therefore the renting of the vaile was not only the abrogation of the ceremonies which were of force vnder the lawe but also an opening of the heauens so that now God doeth familiarly call the members of his sonne vnto him In the meane while the Iewes were admonished that
the outwarde sacrifices were ended and that afterward there should be no vse of the old priesthoode although the building of the temple should stande God was no more to be worshipped after the accustomed order but because the substaunce and truth of the shadowes were now fulfilled the figures of the law are turned into the spirit For though Christ offered a visible sacrifice yet it must be spirituallye esteemed as the Apostle teacheth in the Epistle to the Heb. 9. 14. that the price and fruit of the same maye appeare But the outward sanctuary profited nothing to miserable menne when the vaile being broken it was left naked for the inwarde vaile of their infidelitie tooke from them the sight of the light of their saluatioÌ„ That which Matthewe addeth of the quaking of the earth and of the cleauing of the rockes was done in the very same moment as I by some probability doe gather Also the earth by this meanes not onelye gaue testimony to the creatour of it but is also cited as a witnesse against the hardnes of a cursed nation For hereby it appeared what wonderful obstinacy this was which neither the shaking of the earth nor the cleauing of the stones could moue 52. And the graues opened This was also a speciall wonder whereby God declared that his sonne entred into the prison of death not that he should remaine prisoner there but that hee might bringe out all which were holden captiues For at what time as the contemptible infirmitye of the flesh was to be seene in the person of Christe the royall and diuine power of his death pearced euen to the places belowe This is the reason why he being presently to be laid in the graue should open all other graues Yet it is doubted whether the graues were opened beefore the resurrection For the resurrection of the Saintes whiche is added a little after in my iudgement followed after the resurrection of Christ. For it is absurde which some interpreters doe imagine that they should lye alyue and breathing for the space of three dayes in the graue To me it seemeth probable that at Christes death the graues presently opened and when he arose some of the godly receiuing breath went forth and were seene in the Citie For Christe is therefore called the first borne of the dead the first fruits of them that rose againe 1. Cor. 15. 20. Col. 1. 18. For by his death he beganne a new life and by his resurrection hee perfourmed the same not that the deade at his death shoulde presentlye he reuiued but because his death was the fountain and beginning of life This reason therfore doth notably agree when the breaking open of the graues should be a prophesie of a new life the frute it selfe or the effecte whereof appeared three daies after for Christe risinge he brought out with him other companions out of the graues Further by this token it was declared that he neither died nor rose againe priuately for himself but that he might breath foorth a fauour of life vppon all the faithfull Yet here groweth a question why God would that some onely shoulde rise againe when as the society of the resurrection of Christ equally appertained to all the faithful I do answear because that the time was not yet full come when the whole body of the Churche should be gathered to their head there was a shew of the new life set foorth in a few which all are to hope for For we doe know that Christ was on this condition receiued vp into the heauens that the life of his members shoulde as yet be hidden vntill that it should be manifested at his coÌ„ming Col. 3. 3. 4. But that the godly mindes might the more comfortably stir vp theÌ„selues in hope it was profitable that the resurrection which shuld be common to all should be tasted of in some few The other question is more difficult what afterward became of these Sainctes for it seemeth absurd after they were once admitted by Christ to be partakers of the newe life that they should againe retourne into the dust But as the answer is neither easie nor ready so it is to no purpose to labour muche in a matter not necessary to be knowen It is not likely that they continued long in the companie of menne for it was behoueful that they should be seene onely for a short time that the power of Christ might be made manifest in that glasse or image But sith the will of God was in the personne of them to confirme amongest them whiche liue the hope of the heauenly life it shall not be absurde if we say that when they had done thys duetie they againe rested in their graues Yet it is more likely that the lyfe whiche was giuen them was not after taken from them For if it hadde beene a mortall life it coulde not haue beene a testimonye of a perfecte resurrection Further though the whole world shoulde arise and Christ shoulde no lesse raise the wicked to iudgement then the faithfull to saluation yet because that he properly rose for his Churches cause of right hee bestowed so great honour onely vppon his Saincts that they should arise togither with him VVhere Mathewe doeth honourably call Hierusalem a holy Citie he doeth not giue it this title in respect of the merites of the Citizens for we knowe that it was then filled with all filthinesse of sinnes so that it rather was a denne of theeues but because it had beene chosen of God that holinesse which was established by Gods adoption could be blotted out by no corruption of men vntill the reprobation of the same should be made manifest Or if any man would haue a shorter answear on the behalfe of men it was prophane on the behalfe of God it was holy vntill the ouerthrow or pollution of the temple which befell not long after Christ was crucified â—4 VVhen the Centurion Sith Luke made mention of the lamentation of the people not onely the Centurion with his souldiers acknowledged Christ to be the son of God but the Euangelists do expresly report thyâ— of him for the amplifying of the matter because it should be a wonder that a prophane man not brought vp in the law but void of true godlines shuld get that iudgemeÌ„t of those signes which he saw VVhich coÌ„parison auailed not a litle to condeÌ„n the blockishnes of the city For it was a sign of horrible madnes that none of the Iewes besides the simple coÌ„mon people wer moued by the shaking trembling of the frame of the world Though God in so grosse blindnes suffered not the testimonies which he gaue of his son to be hidden So not only true religioÌ„ made the pure worshippers of god to see that they might see the glory of christ set forth froÌ„ heauen but the very sence of nature coÌ„pelled straÌ„gers yea and soldiers to coÌ„fesse that which they learned neither out of the law nor of masters Because Mar. saith y t the
a godly modest attentiuenesse consider the glory of God when it reuealeth it self least that a brutish horrible blindnesse should ensue our hardnesse And though at the first sight this seemeth to be hard and absurd that the vngodly shuld so vily triumph ouer Christ being dead least this liberty should trouble vs it is meete alwaies to marke with wisdome to what purpose the Lord wold apply y e same The wicked do seeme to themselues to ouerwhelm the whole doctrine of Christe with his myracles by this one blasphemye whiche they doe proudly vomitte foorth But God doeth vse no other meanes then by themselues to deliuer his sonne from that sinister note of deceit Therefore so oft as the wicked shall with their quarrels prepare themselues to peruert all thinges and shall giue themselues to speake euill at their pleasure let vs wayte with quiet and patient mindes vntill God shal lay open the light out of darkenesse 65. You haue a watche Pilate doth declare in these wordes that he doth refer it to their owne pleasure that they may appoynt the souldiours to watch By the which graunt they were the more tied from deuising of any cauilles for though they durst not without shame wrangle against Christ after his resurrection yet with Pilates signet they rather shut vp their owne mouth then the sepulchre Mathew 28. Marke 16. Luke 24. 1. Nowe in the ende of the sabbath when the first daye of the weeke beganne to dawne Mary Magdalene and the other Marye came to see the sepulchre 2. And beholde there was a great earthquake for the angel of the Lord desceÌ„ded from heauen and came and rolled back the stone from the dore and sate vppon it 3. And his countenance was like lightning his raimens white as snowe 4. And for feare of him the keepers were astonied and became as dead men 5. But the Angell answeared and sayd to the women Feare yee not for I knowe that yee seke Iesus which was crucified 6. He is not here for he is risen as he sayde come see the place where the lord was laid 7. And go quickly and tell his disciples that hee is risen from the dead and beholde he goeth before you into Galile there yee shall see him loe I haue tolde you 1. And when the sabbath daye was past Mary Magdalene and Marye the mother of Iames and Salome bought sweete oyntments that they might come and embalme him 2. Therefore early in the morninge the first day of the weeke they came to the sepulchre when the sunne was yet rising 3. And they sayd one to an other who shall roll vs awaye the stone from the dore of the sepulchre 4. And when they looked they sawe that the stone was rolled away for it was a very great one 5. So they went into the sepulchre and sawe a yong man sitting at the right side clothed in a long white robe and they were afraid 6. But he said vnto them Be not afraid ye seeke Iesus of Nazaret which hath beene crucified he is risen he is not heere beholde the place where they put him 7. But goe your way and tell his disciples and Peter that hee will goe before you into Galile there shall you see him as he sayde vnto you 1. Now the first day of the weeke early is the morning they came vnto the sepulchre and brought the odors which they had prepared and certain womeÌ„ with theÌ„ 2. And they found the stone rolled awaye from the sepulchre 3. And went in but founde not the body of the Lord Iesus 4. And it came to passe that as they were amased therat beholde two men sodainly stoode by them in shining vestures 5. And as they were afraide â—owed down their faces to the earth they sayd to theÌ„ why seeke yee him that liueth among the dead 6. He is not heere 〈◊〉 â—s risen remember howe he spake vnto you when he was yet in Galile 7. Saying that the son of maÌ„ must be deliuered into the hands of sinfull men be crucified and the third day rise again 8. And they remembred his words Nowe we are come to the poynte of our redemption For from hence springeth the liuely hope of our reconciliation with God because that Christ came from out of the lower partes of the earth as a conquerour of death that he might shew that he hadde the power of the new life in his hande VVherefore Paule 1. Cor. 15. 14. doth rightly say that there is no Gospell and that the hope of saluation is frustrate and vayne except we beleeue that Christe is risen from the deade For finally so was righteousnesse purchased for vs and an entrance made into heauen to be short our adoption was so confirmed when Christe shewing the power of his spirite by his resurrection prooued himselfe to be the Sonne of God And though he manifested his resurrection in other order then our fleshly wisedome would desire yet this meanes which pleased him must also seeme best to vs. He came out of the graue no man seeing it that the emptie place might be the first token next his will was that the Angels should tell the women that he was aliue shortly after he appeared vnto them and at the length to the Apostles and that oft times So by little and little he led his according to their capacity to further knowledge But that he first beganne with the women and not only shewed himselfe to be seene of them but also enioyned them to preach the Gospell to his apostles that they might be as it were their scholemistresses In this was the slouthfulnes of the Apostles first chastised who through feare lay almoste without life when as the women hasted busily to the sepulchre who also were throughly rewarded for the same For though their purpose to annoynt Christ was not without a fault as if he should 〈◊〉 still remained deade yet hee pardoning their infirmitye bestowed vppon them this singular honour by resigning to them the office of the Apostleship for a while which was taken from men And in thys maner he made a shew of that which Paule teacheth 1. Cor. 1. 27. namely that he would chuse those thinges whiche are foolish and weake in the worlde that he might pull downe the pride of fleshe And wee shall not be rightly prepared to learne this article of our faith except that we laying by all pride doe submit our selues to be taught of the testimonye of women Not that our faith should be tied vp in so narowe straights but because the Lord that he might prooue our obedience would haue vs become fooles before that he would fully admit vs to the knowledge of his mysteries As concerning the hystorie Mathew only saith that the 2. Maries came to see the sepulchre Marke adioyning Salome the third sayeth that they bought sweete oyntments that they might annoynt the body but by Luke it is gathered that there came not only two or three but very many
But we knowe that this is vsual amongst holy wryters of a great number only to set downe a few It is also a probable coniecture that Mary Magdalene with her other companion whether shee was sent before or ran before of her owne accord came to the sepulchre before the rest And the woordes of Mathewe doe seeme to note this that they two came to see For if they shoulde not haue seene there appeared no meanes howe to annoynt Christ. In the meane while he concealeth that office which they purposed in their minde to perfourme for this one thing was his principal purpose to speake of the resurrection Yet it is demaunded howe this labour of the women which was mixed with superstition should please God But I doubt not but that their will was to applie this maner of annoynting of the deade receiued of the fathers that they mighte in the sorrowe of death seeke for comfort in the hope of the life to come I graunt that they offended because they presently applied not theyr mindes to that which they hadde heard spoken before by the mouth of the maisters but because they doe holde the generall principle of the last resurrection their defecte is pardoned which had iustly defiled the whole action as they doe say So God oft times of his fatherly goodnesse accepteth the doings of the Sainctes which should not only without forgiuenesse not please him but of right should be reiected wyth ignominye and punishment In this therefore appeared the wonderfull goodnesse of Christe that he being aliue kindly and louingly mette the women who wrongfully sought him amongest the deade If he suffered not them to come to his sepulchre in vaine it may be certainly determined that if any man by faith should now approache vnto hym he shuld not be deceiued for the distance of the places shall be no lette but that the faithfull shall enioy him who by the power of his spirite filleth both heauen and earth MAR. 1. VVhen the Sabbath day was past It is the same in effect whych Mathew sayeth In the ende of the Sabbath when the first day of the Sabbath begâ—â— to dâ—wne Likewise in Luke The first day of the Sabbath For sith we do know that the Iewes beganne theyr day assoone as the night beganne to waxe darke the meaning of them all is this that the Sabbath being ended the women began to consult amongst themselues of going to see the sepulchre that they might come thither before day in the morning Two of the Euangelists doe call that the first daye of the Sabbaths whiche was the first in order betweene two Sabbaths VVhere as others translated it One the ignorance of the Hebrewe tongue caused manye to erre For where aâ—d signifieth sometimes one sometimes the first the Euangelists as in many other places following the Hebrewe phrase sayd miâ—â— But least the ambiguitie shoulde deceiue any I haue more plainly expounded their meaning But in the buying of the sweete odours the hystorye of Luke differeth not a little from Markes woordes for that they retourning into the Citie shoulde prepare sweete oyntments then that according to the commaundement of the law they should rest one day before they toke their iourney But Marke reporting two diuers thingâ— in one and the same text had lesse regarde to note the distinction of the times then Luke For that which was don before he mixeth togither with the iourney But in the matter it selfe they do very well agree that they hauing kept the holy rest they departed out of the house while it was yet darke night that they might come to the sepulchre when the day should first begin to dawne But that must be againe remembered which I touched before that though the rite of annoynting the deade was common to many prophane nations yet it was lawfully vsed onely by the Iewes to whome it had beene deliuered by the fathers that they might exercise themselues in the hope of the resurrection for without this respecte it had beene a colde and a vaine comfort to embalme a dead corpes without sense as we do know that the Egyptians very carefully applied theÌ„selues this way without any profite But God by this holy signe represented to the Iewes an image of life euen in death that they might hope that they should receiue newe strength out of corruption and dust Further as the resurrection of Christe throughe his liuelye odoure 〈◊〉 through all sepulchres to breath life into the dead so he abolished those outward ceremonies VVherfore he needed no such meanes but it came of the rudenesse and ignorance of the women who as yet did not well vnderstand that he was free from corruption 3. And they sayd amongest themselues Onely Marke setteth downe thyâ— doubt but sith the others doe report that the stone was rolled away by the Angel it is easily gathered that they remained perplexed and doubtfull in counsell vntill a way was opened by the hand of God But hereby we doe learne that they were so caried away in their zeale that they came thither without consulting of it before They had sene a stone layd vpon the sepulchre to kepe men froÌ„ entring into the same why thought they not of it at leisure in the house but because they were so astonyed with feare and admiration that reason and memory failed them But because that they were blinded with a holy zeale God doeth not impute this fault vnto them MATH 2. And beholde there was a great earthquake The Lord reuealed the presence of his glory by many signes that hee mighte the better frame the hearts of the holy women to reuerence For sith it was a matter of no small moment to knowe that the Sonne of God hadde gotten victory ouer death wherin the summe of our saluation consisted it was meete for the taking away of al doubts that the maiestie of God should openly and plainly offer it selfe to be seene of them Mathewe therefore sayeth that there was an earthquake VVherein the senses might discerne the celestiall power which I spake of And it was meete that the women should be wakened by this wonder that they might now thinke vppon no humane or earthly thing but lift vppe their mindes to a woorke of God newe and vnlooked for The brightnesse of the Godhead shewed it selfe also in the apparel fourme of the Angel as it were by beames that they might perceiue that he was no mortall man who stoode by in the shape of a man For though the brightnesse of the light or the whitenesse of snow are nothing to the great glory of God for no colour must be imagined if we desire to know him rightly yet by outwarde notes he declaring that he is neare doeth according to the capacitie of our infirmitie cal vs to himselfe this must be knowen that he onely offereth vnto vs the visible signes of his presence that our mindes might apprehend him inuisible vnder corporal shapes there is giuen a taste to vs of his
sepulchre for they trembled were amased neither saide they any thinge to any man for they were afraide 9. And when Iesus was risen a gaine in the morow which was the firste day of the weeke hee appeared first to Mary Magdalene out of whom he hadde cast seuen deuils 10. And shee went and tolde them that had beene with him which mourned and wept 11. And when they heard that he was aliue had appeared to her they beleeued it not 9. And returned from the sepulchre and told al these things vnto the eleuen and to all the remnant 10. Nowe it was Mary Magdalene and Ioanna and Marye the mother of Iames and other women with them whiche tolde these things vnto the apostles 11. But their words semed vnto them as a fained thing neyther beleeued they them 12. Then arose Peter and ran vnto the sepulchre looked in saw the linnen cloathes laid by them selues and departed wonderinge in himselfe at that which was come to passe 8. So they departed quickly The 3. Euāgelists do omit that which Iohn doth report of Mary Magdalen namely that she hauing not yet seen y e angels returned into the city weping she cōplained y t the body of Christ was taken away Heere is not onely mention made of the seconde retourne into the citie when shee and her other fellowes caried newes to the disciples that Christ was risen which they had learned as wel by the voyce and testimonie of the Angel as by seeing of Christ himselfe Also before Christ shewed himselfe they nowe ranne towardes the disciples as they were commaunded by the Angell In the iourney befel the seconde confirmation that they might the more boldly affirme that the Lorde was risen Mathew sayeth that they went with feare and great ioy By which wordes hee meaneth that they were comforted by the voyce of the Angell yet withall that they were stricken with feare so that they were tossed in perplexitie betweene ioye and doubtfulnesse For so the heartes of the godly are sometime possessed with contrary affections whiche are conuersant in the same by courses vntill at the length the peace of the spirite doeth bring the same into a quiet estate For if their faith had beene perfecte it had thoroughly quieted them by putting feare to flight nowe the feare being mixed with ioy doth declare that they as yet trusted not throughly to the testimonie of the Angell And heere Christ gaue a notable testimony of his mercy in that he meeteth them which are so doutfull and fearefull that he might take away that doubtfulnesse which remained Yet markes woordes doe not a little differ in that they fledde for feare and amasednesse so that for feare they should be astonied But it is not so harde to answeare for when their minde was to obey the Angell yet their abilitie serued not if the Lord hadde not loosed their silence But there is a greater shewe of repugnancie in that whiche followeth For Marke doeth not say that they mette Christ by the way but only that he appeared early in the morning to Magdalene Luke maketh no mention of this vision at all But sith this pretermission is not a thing vnusuall to the Euangelistes it must not seeme absurde to vs. As concerning the difference betweene the woordes of Mathewe and Marke it maye bee that Magdalene was partaker of so great good before the rest or else by Synecdoche Mathewe doeth extend that to all which was proper to one Yet it is more probable that Marke nameth her onely because that shee before others enioyed the sight of Christ first and that in a peculiar maner But her fellowes also sawe Christe in their order and therefore Mathewe doeth attribute this generally to them all And thys was a woonderful token of goodnesse that Christ reuealed his heauenly glory to a miserable woman which had beene possessed of seuen deuilles and when he would sette foorth the light of the newe and eternall life he began there where there was nothing in the iudgement of manne but contempt and shame But by this lesson Christ declareth when hee once sheweth his fauour towardes vs howe liberally hee vseth to prosecute the course of the same and with all hee casteth downe all pride of the fleshe 9. They tooke him by the feete This seemeth not to agree with the words of Iohn where he declareth that Mary was forbidden to touche Christ. But it may be easily reconciled because the Lord seeing Mary too much bent to the embracing and kissing of his feete shoulde commaunde her to departe because the superstition was to be reprooued and he was to shewe the ende of the resurrection from the which Marye was drawne partly by an earthly and grosse affection partly by a fond zeale But the Lord suffred her to touch his feete at the first meeting that there might be nothing wanting for the assurance of them Therefore presently after doeth Mathew adde that they worshipped the Lord the which was a signe of no doubtfull knowledge 10. Then Iesus said vnto them VVe do gather that this was a corrupt fear from the which Christ doth againe deliuer them For though it arose of their wōdring at the matter yet it was contrary to a setled assurāce Therefore to the end they might lift vp themselues to Christ the conquerour of death they are commaunded to be of good comfort But we are taught by the same words that we do then know rightly the resurrection of the Lorde if by the faith which we haue conceiued we dare glory that we are made partakers of the same life And thus farre must our faith profite least feare preuaile Further Christ commanding that this shuld be told to his disciples doth by this message gather his church dispearsed togither againe erect the same now faine For as the faith of the resurrection doeth especially giue vs life at this day so it behoued that the disciples should haue that life restored to them from the which they had faln Here also is to be noted the incredible kindnes of Christ in that he vouchsafeth to call those runagates who had moste cowardly forsaken him by the name of brethren And it is not to be doubted but that by calling them so louingly his will was freely to appease that sorrow wherwith he knew that they were grieuously tormented But because that hee accounteth not the Apostles onely as his brethren lette vs know that Christ commanded that this message should so be done that it might then remaine for vs. VVherfore we must not coldly hearken to the hystorie of the resurrection sith that Christ by the band of brotherly kinred doth with his own mouth louingly cal vs to receiue the frute of the same VVhere some interpreaters vnder the name of brethren do vnderstand Christes kinsmenne the text doeth very sufficiently confute their errour for Iohn doeth expresly declare that Marie came to the disciples and presently it followeth in Luke the womenne came to the
in a forme obiected before them yet God by one example sheweth that it is in his power to directe what soeuer powers he bestoweth vppon manne that we may knowe that nature is subiecte to his pleasure Nowe if the corporall eyes whose chiefe propertie is to see are so ofte as it pleaseth the Lord so holden that they cannot discern those things which are set before them our mindes should be no better though they remained in their integritie But now in this miserable corruption since their light is taken from them they are subiect to be deceiued many waies and so oppressed with a grosse dulnesse that they can doe nothing but erre as also it doeth befall very oft Therefore it commeth not of the sharpnesse of our witte for vs to discerne betwene truth and falsehoode but of the spirite of wisedome But their chiefe dulnesse appeareth in the beholding of heauenly thinges for we doe not onely conceiue false shapes for those things which are true but we doe tourne the cleare light into darkenesse 17. VVhat maner of communication are these yee haue one to another That which we doe see was done then openly by Christe we doe daily finde to be perfourmed in vs in a secreat maner that of hys owne accorde hee insinuateth himselfe to teache vs. But that which I said euen now doeth more euidently appeare by the answear of Cleopas that is though they were doubtfull and in perplexitie about the resurrection of Christe yet they esteemed reuerently of his doctrine so as they were not bent to fall away For they doe not tarie vntill that Christ by manifesting himselfe shoulde preuent them or that the trauailer who soeuer hee was shoulde speake honourably of him but rather out of a small and darkishe lighte Cleopas doeth cast suche sparkes into the straunger as might somwhat lighten his minde if he had ben rude ignorant The name of Christ was at that time so odious and infamous in euerye place that it was not safe to speake honourably of Christe but without regard of enuie he nameth him the Prophet of God and professeth himselfe to be one of his disciples And though this title of a Prophet is farre inferiour to the diuine maiestie of Christ yet this smal commendation deserueth praise sith Cleopas hadde no other purpose then to procure disciples to Christ whiche shoulde submitte themselues to his Gospell But it is vncertaine whether Cleopas accordinge to his rudenesse spake more basely of Christe then was meete Or whether his purpose was to beginne at the rudiments which were best knowen that hee might by degrees goe further And certainly a little after he doeth not simplie account Christe in the common order of Prophets but he sayeth that he and others supposed that he should haue beene the redeemer 19. Mighty in deede and in woorde The same forme of woordes almost doeth Luke Actes 7. 22. vse in the person of Stephen where speaking in the praise of Moses he sayeth that he was mighty in wordes and deedes But in this place it is doubted whether Christ should be called Mightye iâ— deede in respecte of his myracles as if it hadde beene sayde that hee was endued with diuine vertues which should prooue that he was sent from heauen or whether that it shoulde reache further that the meaninge should be that he excelled as well in the facultie of teaching as in holinesse of life and excellent giftes And I doe like this latter sense Neither is that addition in vaine Before God and the people which signifieth that the excellencie of Christe was so declared to menne and knowen by euident trialles that it was without all fained and vaine ostentation And heereby may be gathered a briefe difinition of a true Prophet namely hee who to his woorde adioyneth also the power of woorkes and shall not onely endeuour to excell amongest men but to behaue himself sincerely as in the sight of God 21. But we trusted It shall appeare by the text that the hope which they had conceiued of Christ was not taken away though by the woordes it shoulde so seeme at the first fight But because the hystorie which is sette downe of the condemning of Christe might withdraw a man who had no tast of the gospel because y t he was condemned by the Prelates of the Church Cleopas opposeth the hope of the redemption against this offence And though he doth afterwardes declare that hee himselfe dooth fearefully and as a staggering man remain in this hope yet he doth diligently gather what helpes soeuer he can for the vpholding of the same For it is probable that he spake of the thirdâ—day for no other end but because the Lord had promised that he would rise againe the thirde daye Furthermore that which hee reporteth that the women founde not the body and that a vision of Angels appeared to them and beecause that which the women had spoken of the empty graue was also approoued by the testimony of menne is referred to this sum that Christe was rysen So the godly manne doubtfull betwene fayth and feare nourysheth his fayth and accordinge to his strength stryueth agaynste feare â—5 And he sayd vnto them This reproofe seemeth to be sharper and harder then was meete in respect of the weake man but who so shall consider of all the circumstances shal easily perceiue that it was not without cause that the Lord gaue so sharpe a reproofe to them amongst whome he had bestowed his long labour so ill and almost without anye fruite For it is to be noted that this heere spoken is not onely to be restrayned to these two but obiected as a common faulte which their other fellowes might presently heare of their mouthes Christ had so oft forwarned them of his death he had also so oft taught of the new and spiritual lyfe and had confirmed his doctrine by the oracles of the Prophetes as if he had spoken to deafe men or to blockes or stones they being once stricken with the horrour of death do turne themselues hether and thether Therfore he doth iustly attribute this stackering to foolishnesse he maketh slouth the cause of the same because they were no readier to beleeue And he doth not only vpbraide them that when he was a most excellent master to them they were but slacke and slow to learn but because they were not attentiue to the sayings of the Prophets as if hee shoulde haue sayde that their slouthfulnesse coulde not bee excused because there was no fault but onely in themselues â—ith the doctrine of the Prophets was so euident and plaine of it selfe and so well expounded to them As the most part of menne doe beare the same blame for theyr owne folly because they are vnapt to be taught and obstinate But lette vs note that when Christ saw his disciples to be too slouthfull to the ende that he might waken them hee beginneth at reproouing them For so must they be dealt with whome we haue tried to be either
impudencie of our aduersaries is on this behalfe Now that I may speake somewhat particularly of my selfe although I am persuaded that all the worlde doeth know how I haue instructed this church with many of my writings yet I thoght it would be worth y e paines if there should some monumeÌ„t therof be extant which should be dedicated vnto you For it skilleth much that that kinde of doctrine be set before all men which you know I haue taught And although I haue endeuoured to profite you the people which is coÌ„mitted vnto you euen after my death in those bookes which I haue hitherto published it is not meete that that doctrine whiche hath flowed out of your Citie vnto other nations far wyde shoulde bring foorth fruit pentifully be neglected in her owne place yet I hope that this coÌ„mentarie which is peculiarly coÌ„secrated vnto your name wil take deeper root in your memory And that this thing may com to passe I beseech the liuing God so deeply to write the same in your harts that it may not bee blotted out by any subtile sleight of SataÌ„ For it is in his hands to giue successe vnto my labors who hath of late giuen mee this minde to desire nothing more theÌ„ faithfully to care for the saluatioÌ„ of you al. Furthermore as I profes before the world that I am far froÌ„ that diligeÌ„ce of a good shepheard which is exacted froÌ„ other vertues which the greatnes excelleÌ„cy of mine office do require do coÌ„tinually before god bewaile mine estate for that I am troubled with so many vices whiche do hinder my course so I dare protâ—st that I waÌ„t no faithfulnes good will And if in the meane while the wicked do not cease to repine speak against me as it is my dutie by well doing to refute their slanders so it shal be your part to suppresse the same by that holy authoritie wherin you excell Farewell my right honorable Lordes whom I ought to reuerence in Christ vnto whose tuition I commit you At Geneua the first of Ianuary 1553. The Argument vpon Iohn IT is well knowen what this woorde Euangelium or Gospel doth signifie amongst the Grecians and in the scriptures it is chiefly taken for the ioyfull and happie message of that grace which is giuen vs in Christe to the ende we may learne despising the worlde the fâ—aile riches pleasures therof to desire this incomparable treasure with our whole hearte and to imbrace the same being offered vnto vs. That is naturally engrafted in vs all which wee see the wicked doe namely to reioyce inordinately in the vaine pleasures of the worlde and to bee touched either with none or els with a very slender feeling of spirituall good thinges Therefore to the ende that God may reforme in vs this fault he calleth that message which he commandeth to be published coÌ„cerning Christ by this name Euangelium or Gospel For hee doth thereby tell vs that true and perfect ioy can be had no where els that without all doubt wee haue in him the blessed life in all pointes perfect Certaine there bee who extende this woorde Gospell vnto all the free promises of God which are also dispearsed in the lawe and the prophetes Neither is it to bee denied but that God so often as he doth testifie that hee will bee mercifull vnto men and forgiue them their sinnes doth also offer Christe whose propertie it is wheresoeuer hee shineth to spreade abroade the beames of ioy Therefore I confesse that the fathers and wee are partakers of one and the same gospel as touching the faith of free saluation yet because the spirite doth vsually speake thus in the Scriptures that the Gospel was published when Christe came let vs also retaine the same maner of speech and let this bee the definition of the Gospel which I haue set down that it is a solemne publishing or proclayming of the grace reuealed in Christe In which respect the Gospel is called the power of God to saluation to all that beleeue because God doth therein make manifest his righteousnesse It is also called the embassage whereby he reconcileth men vnto himselfe Furthermore inasmuch as Christe is the pledge of Gods mercie and of his fathers loue towardes vs therefore is he also the proper matter of the Gospel Heereby it commeth to passe that the histories which declare that Christe appeared in the flesh dyed and was raysed vp againe from the death and was at length receiued vp into the heauens are properly called the Gospel For although the new Testament be called by this name according to that reason which of late I alleadged yet is it come to passè by vse and custome that that parte which doth testifie that Christ was exhibeted vnto vs in the flesh dyed rosâ— againe from the death is so called by Synecdoche But because the bare historie were not sufficient yea should profite nothing vnto saluation the Euangelistes doe not simplie shewe that Christe was borne that hee died and became the conquerour of death but they doe also declare to what ende he was borne to what ende he died and rose againe and what fruite we reape thereby Yet there is this difference amongest them that the other three set downe more at large the life and death of Christe but this Euangelist of ours standeth more vpon the doctrine wherein both the office of Christe and the force of his death and resurrection is declared They doe not conceale that Christe came to the end he might bring saluation to the worlde that he might make satisfaction for sinnes by the sacrifice of his death Finally that he might in all points fulfill the function of a mediatour like as Iohn doth also stande somewhat vpon the historicall narration but the doctrine which sheweth vnto vs the force and fruite of Christ his comming appeareth more plainly in this Euangelist then in the other And whereas it is all their drift to make Christe manifest the former Euangelistes bring forth that I may so speake his body and Iohn bringeth foorth his soule VVherfore I vse commonly to call this Gospel the key that openeth the gate vnto the vnderstanding of the other For whosoeuer shall perfectly vnderstande of what power and force Christe is as it is heere in plaine wordes set downe hee shall reade with profite those thynges which are deliuered by the other concerning the manifestation of the Redeemer It is thought that Iohn was most of all mooued to write for this cause and to this ende that hee might defende the diuinitie of Christe againste the wicked blasphemies of Ebion and Cerinthus and this doth Eusebius and Hyerome report according to the opinion of the olde writers but whatsoeuer was the occasion that caused him to write at that time yet it is not to bee doubted but that God did farther prouide for his Churche Therefore hee did so indite to the Euangelistes that which they shoulde write that
had rather haue him to be the authour of death then of life Hee that beleeueth in him is not condemned VVhereas he doth so often so diligently inculcate this point that all the faithfull are out of danger of death wee may gather hence howe necessarie the certaintie and stabilitie of hope is that the conscience may not continually feare and be tormented Therefore he affirmeth againe that there doth no damnation remaine when as we shall beleeue which thing he will expound more at large in the first chapter The presentence is taken in this place for the future according to the custome of the Hebrewe tongue for he will haue the faithfull to be free from the feare of damnation The next sentence but hee that beleeueth not c. Signifieth vnto vs that there is no other remedie whereby any man can escape death As if hee shoulde say that there remaineth nothing but death for those who reiect the life that is giuen theÌ„ in Christ seeing that life coÌ„sisteth only in faith alone He putteth in the preterperfectence of the verbe emphatically that he might the better expresse that all vnbeleeuers are quite vndone And we must note that Christ speaketh peculiarly of those whose impietie shall bewray it selfe in the manifest contempt of the gospel For although it be true that there was neuer any other way to escape death then to flie vnto Christe yet because Christ intreateth in this place of the preaching of the gospel which was to be spread abrode throughout the whole worlde he vttereth these wordes agaynste those who doe wickedly and malitiously extinguish the light which GOD hath kindled 19 And this is the iudgement that light came into the worlde and men loued darkenes more then light for their workes were euill 20 For euery one that doth euill hateth the light and commeth not vnto the light least his workes should bee reproued 21 But he that doth truth commeth to the light that his workes may be made manifest because they are done in God 19 And this is the iudgement He preuenteth the murmurings complainings which profane men are wont to vtter against the too too great rigour as they thinke of GOD when as he dealeth more sharpely with them then they woulde wishe It seemeth to them an harde matter that all those should perish which do not beleeue in Christ. Therfore least any man should ascribe his damnation vnto Christ he teacheth that it is to bee imputed to euery mans owne fault The reason is because infidelitie is a witnesse of an euill conscience VVhereby it appeareth that the wickednesse of the vnbeleeuers doeth keepe them backe from comming to Christ. Some there be who thinke that the signe and tokeÌ„ of daÌ„nation is only set downe in this place But Christ his intent and purpose is to tame the wickednesse of men least after their accustomed maner they turne theyr backes or chide with God as if hee did handle them vniustly whilest that he doth punish their incredulitie with eternall death Therefore he sheweth that such iudgement is iust not subiect to any such false slaunders not only because they deale frowardly who preferre darknesse before light and doe of their owne accord flie from the light which is offered them but because that hatred of the light doth spring only from a giltie and wicked minde There shineth in many a goodly shew of holinesse who notwithstanding are enemies to the gospel but how so euer they appeare to be more holy then angels it is questionlesse that they are hypocrites because they refuse the doctrine of Christ for no other cause saue only because they loue their lurking dennes whereby their filthinesse may be couered Therefore seeing that hypocrisie alone doth make God to bee displeased with men they are all giltie because vnlesse being blinded with pride they did flatter theÌ„ selues in their vices they would be ready and willing to receiue the doctrine of the Gospel 20 For whosoeuer doth euill His meaning is that they do hate the light for this cause because they are euill so muche as in them lyeth they desire to couer their sinnes whereupon it followeth that they do as it were of set purpose nourish the matter of daÌ„nation by driuing away the remedy Therfore we are much deceiued if we think that they are carried with a godly zeale who rage against the gospel seeing that they do rather abhor the light that they may more freely flatter themselues in darknesse 21 But he that doth This seemeth to be spoken vnproperly absurdly vnlesse you will confesse that there are some that be righteous which speake the truth before they be regenerate by the spirite of God VVhich thing agreeth not with the perpetuall doctrine of the scripture For wee know that faith is the roote from which the fruits of good woorkes doe spring To the end that Augustine may resolue this doubt hee expoundeth these wordes doth the truth thus hee which acknowledgeth howe miserable we are and destitute of all power to doe well And indeede this is the true preparation vnto faith when as being inforced with the feeling of our pouertie we flie vnto the grace of God But all this is contrarie to Christe his minde for his meaning was simplie to affirme that those who deale sincerely doe desire nothing more then the light that their workes may be proued and tryed because after that such tryall is made it doth better appeare that they spake the truth before God and were cleane from all deceite But some man will inferre falsly and ignorantly that mens consciences doe not accuse them before faith commeth For Christe doth not say that the elect doe beleeue that they may winne prayse for their good workes but he declareth onely what the infidels woulde doe vnlesse theyr owne consciences did accuse them Furthermore Christe vseth this worde truth because beeing deceiued with the externall shew of workes we doe not consider what lurketh with in Therefore he saith that perfect men and those who are no dissemblers do willingly come foorth into the sight of God who is onely fit to giue iudgement of our workes For those workes are saide in this place to be done in God which he alloweth and are good according to his rule Hereby wee may learne that wee must not iudge of woorkes vnlesse we beholde them with the light of the Gospel because our reason is altogether blinde 22 After these thinges came Iesus and his disciples into the land of Iudea and he was conuersant there with them and did baptise 23 And Iohn was also baptizing in Aenon nigh vnto Salim because there was muche water there Therefore they came and were baptised 24 Because Iohn was not yet cast into prison 25 Therefore there arose a question betweene the disciples of Iohn and the Iewes concerning purging 26 And they came vnto Iohn and said vnto him Rabbi he that was with thee beyond Iâ—rdan to whome thou bearest witnesse beholde he baptiseth and
continually in defending and preseruing the order thereof as Paule teacheth that in him we liue we moue and haue our being And Dauid teacheth that all thinges doe stande forasmuch as the spirite of God giueth life vnto them and that they doe fayle so sone as they shal be destitute of his force Neither doth God only defende nature being created by him with his generall prouidence only but hee ordereth moderateth euery part thereof And he doth especially keepe gouern by his ayde the faithfull whom he hath taken into his tuition And I woorke Christe hauing omitted the patronage defence of the present cause hee declareth the ende and vse of the myracle namely that he may bee thereby knowen to bee the sonne of God For this was his purpose in all his words deedes to shew himselfe to be the authour of saluation This is proper to the diuinitie which he challengeth to himselfe as saith also the Apostle that he susteineth all thinges by his mightie becke And he doth testifie that he is God for this cause that beeing reuealed in the flesh he may execute the office of Christe so that he affirmeth that hee came from heauen because he would haue it knowen especially why he descended into the earth 18 For this cause therefore Hee was so farre from pacifiyng their rage with this defence that he did rather prouoke the same Neither was hee ignorant how malitious their wickednes and how hard their stubbornnesse were but this was his chiefe drift to profite a fewe of his who were then present and secondly to bring to light their incurable wickednesse And he hath taught vs by example that we must neuer yeelde vnto the furie of the wicked but endeuour so much as neede requireth to defende the truth of God though all the worlde gainsay vs and murmur against vs. Neyther is there any cause why the seruauntes of God should be greeued if so be it they haue not so good successe as they would wish seeing y t euen Christ himself had not such successe Neither is it any maruell if Satan doe so much more violently rage in his members and instruments the more that the glory of God doth shew it selfe In the former member when the Euangelist saith that they were displeased with Christe because he had broken the Sabboth he speaketh according to their meaning For I haue alredie taught that the matter was otherwise The principall cause of indignation is because he calleth god his father And indeede Christ his intent was to haue God to bee taken for his father after a peculiar sort that hee might exempt himselfe from the common order of other men He made himselfe equall with God seeing that he did attribute vnto himselfe the continuall working And Christe is so farre from denying of this that he doth more plainly confirme the same VVhereby is refuted the madnes of the Arrians who did confesse that Christe was God in such sort that they thought that he was not equall with the father As if there coulde any inequalitie be found in the one and simple essence of God 19 Therefore Iesus answered VVee see as I haue saide that Christe is so farre from refuting that which the Iewes did obiect althogh it were slāderous y t he doth more plainely proue that it was true And first of al he stādeth vpō this point that y t was a work of god wher w t y e Iewes found that they may perceiue that they must striue with God if they proceede to condemne that which must of necessitie be ascribed vnto him This place was in times past diuersly tost betweene the true fathers the Arrians Arrius did gather thereby that the sonne was lesser then the father because he could doe nothing of himselfe The fathers did obiect that the distinction of person is only meant by these words that it might be knowen that Christ is of the father and yet notwithstanding that he is not depriued of the internall power of working But they were both deceiued for neither are these words spoken cōcerning the bare diuinitie of Christ and those thinges which we shall see by by doe not belong of themselues simplie vnto the eternall worde of God but doe only agree with the son of God inasmuch as hee is reuealed in the flesh Let vs therefore set Christ before our eyes as he was sent of the father to be the redeemer of the worlde The Iewes did consider in him no farther thing then his humane nature Therefore he affirmeth that hee healed not the sicke man as he was man but by his diuine power whiche laid hid vnder the visible fleshe This is the estate of the cause wheras they fastening their eyes vpon the flesh did contemne Christ hee biddeth them ryse higher and behold God All the speech is to be referred vnto this matching of contraries that they are greatly deceiued who thinke that they haue to deale with a mortall man whilest that they accuse Christ for his workes which were meere diuine Therefore doth he so earnestly affirme that in this worke hee differeth nothing from the father 20 For the father loueth the sonne and sheweth him all things which he doth and he will shew him greater workes then these that you may maruel 21 For as the father rayseth vp the dead and quickeneth so the sonne also quickneth whom he will 22 For the father iudgeth no man but he hath giuen all iudgement to the sonne 23 That all men may honour the sonne as they honour the father hee that honoureth not the sonne honoureth not the father that sent him 24 Verily verily I say vnto you that he which heareth my wordes and beleeueth in him that sent me hath eternall life and shal not come into iudgemen but hath passed from death to life 20 For the father loueth All men see howe hard and farre set the exposition of the old writers is God say they loueth himselfe in his son But this doth very well belong vnto Christ being clothed with the flesh to be beloued of his father Yea we know that hee was distinguished by this excellent title aswell from angels as frō men This is my welbeloued son For we know that Christ was elected that in him might be resident the whole loue of God that it might flow thence vnto vs as frō a full fountaine For Christ is beloued of God the father as hee is the head of the church He teacheth that this loue is the cause why the father worketh al things by his hand For when he saith that al things are shewed vnto him by these words is to be vnderstood the cōmunication or participation as if he should say as the father hath powred out his mind into mee so hath he poured into me his power that in my works y ◠diuine glory may appeare so y t mē cā seek no diuine thing which they may not find in me And truely we shall in vaine seeke
for the power of GOD without Christe Hee sheweth him greater workes then these His meaning is that the myracle which he shewed in the curing of the man was not the chiefest of the workes which were giuen him in charge by his father For he had only giuen them a small tast there of that grace whereof he is properly both the minister and the authour to wit that hee may restore life to the worlde VVhen he addeth that yee may maruell hee toucheth by the way their vnthankfulnesse because they did contemne that so excellent a token of the power of God as if he should say how dull and blockish soeuer you bee those thinges which God shall bring to passe by mee hereafter shall enforce you to wonder whether you will or no. Yet it seemeth y t this was not fulfilled seeing that we know that in seeing they sawe not like as Iesaias saith also 6. 9. that there probate are blind when they behold the light of God I answere that Christe spake not in this place of their affection but did onely note how valiantly he would afterwardes proue himselfe to be the sonne of God 21 For as the father He doth here briefly set downe what manner of office was giuen him of his father For although he seemeth to choose one kynde yet is it a generall doctrine wherein he sheweth that hee is the authour of life And it containeth in it self life and righteousnes and all the giftes of the holy Ghost and all the partes of our saluation And truly it was requisite that this myracle shoulde be such a special testimonie of Christes power that it might bring foorth that common fruite namely that it might open the gate vnto the Gospell VVe must farther note after what sort Christ giueth vs life For he found vs all dead therefore it was needefull that he shoulde begin at the resurrection Yet notwithstanding it is not superfluous that he ioyneth two wordes together Because it were not sufficient for vs to bee deliuered from death vnlesse Christ did restore life vnto vs fully and perfectly Furthermore he maketh not this life common to all men For he saith that he giueth life to whom he will wherby he meaneth that hee doeth vouchsafe to bestow this grace peculiarly only vpon certaine men that is the elect 22 For the father He doth now more plainly expresse the general thing it selfe that the father doth gouerne the worlde in the sonnes person doth by his hand rule For the Euangelist taketh iudgement for gouernement and power according to the phrase of the Hebrewe tongue Now we know what is the summe that the father hath deliuered the kyngdome to Christ that he may gouerne heauen and earth at his pleasure But this may seeme to bee a very absurd thing that the father hauing resigned vppe the right of his gouernment shoulde sit idle in heauen like some priuate man The answere is easie that this is spoken not so much in respect of God as of men For there is nothing changed in God whilest that hee hath made Christe the chiefe king and Lord of heauen earth For hee himselfe is in the sonne and he worketh in him But because when as we will ascende vnto God all our senses doe by and by faile Christe is set before our eyes as the visible image of God who can not bee seene There is no cause therefore why wee should wearie our selues in vaine with seeking out the secrete places of heauen seeing that God doth prouide for our infirmitie when he sheweth himselfe nigh vnto vs in the person of Christ But rather when as we haue to deale concerning the gouerning of the worlde the estate of our selues the heauēly ayde of our saluation let vs learne to turne our eyes vnto Christe alone like as al power is commited vnto him and in his face appeareth god the father who shold otherwise be hid far away least y e bare maiestie of God doe swalow vs vp with his infinite brightnesse 23 That all men may honour This member doth sufficiently confirme that which I touched of late that GOD doth not so reigne in the person of Christ as if he were at ease in heauen as sluggish kings are wont to do because he doth declare his power in Christ and doth shewe himselfe to be present For what other thing doe these wordes signifie that al may honour the sonne saue only that the father will bee acknowledged and worshipped in the sonne Therefore it is our dutie to seeke God the father in Christ there to beholde his power there to worship him For as it followeth immediately after hee that honoureth not the sonne defraudeth god of his lawfull honour All men do confesse that God is to be worshipped and this sense being naturally ingrafted in vs hath taken suche deepe roote in our heartes that no man dare absolutely denie God his honour in the meane while the mindes of men do vanish away by seeking God without the way Hence came so many feigned gods hence came so many peruerse worshippings Therefore we shall finde the true God no where els saue only in Christ neyther shal we worship him aright any other way saue only by kissing the sonne as Dauid teacheth For as Iohn witnesseth els where 1. Iohn 2. 12. he that hath not the sonne he lacketh the father also The Turkes and Iewes doe with gorgeous titles adorne the God whome they worship but wee must note this that the name of god being separated from Christ is nothing els but a vaine fiction Therefore whosoeuer wil haue his worship to be approued of the true God let him not turne aside from Christe Neither was the estate of the fathers vnder the lawe any other For although they did beholde Christ obscurely vnder shadowes yet GOD did neuer reueaie himselfe without Christe But nowe since that Christe was reuealed in the sleshe and made our king all the worlde must bow their knees vnto him that it may bee subiect to GOD. For seeyng that GOD the father hath commaunded hym to sit at his ryght hande he that imagineth God without Christe hee lameth him of the one parte of hymselfe 24 Hee that heareth my worde Here is expressed the manner and order of the worship least any man should thinke that it is placed in some externall ryte onely and in frioulous ceremonies For the doctrine of the gospel is vnto Christ as a scepter wherewith he doth gouern the faithful which are put vnder him by the father And this definition is principally to be noted There is nothing more common then the false profession of Christianitie For euen the Papistes who are the most deadly enemies of Christ doe yet notwithstanding too boldly brag of his name but Christe doth in this place require no other honor at our hands saue only that we obey his gospel VVherupon it followeth that what honor soeuer y e hypocrites do giue vnto Christ it is nothing els but y e traiterous
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
gone siue and twentie or thirtie furlongs are deceiued in that because they think that they sayled crosse vnto the further banke For Bethsaida nigh wherunto as Luke doth testifie the myracle was wrought and Capernaum where the ship arriued were placed both on one side Plinie in his sift booke saith that this lake was six myles broade sixteene long Iosephus in his third booke of y e warres of the Iewes saith that it was an hundreth furlonges long and fortie furlongs broade Furthermore forasmuch as eight furlonges do make a myle we may easily gather hence how much the one doth disagree w t the other howsoeuer it be the Euangelist his drift was to teach that they were in great danger when Christ shewed himselfe vnto them It may seeme to bee an absurd thing that Christ his disciples are so troubled when as others do sayle quietly But the Lorde doth thus exercise his children oftentimes with great daungers that they may more freely and familiarly know him in the deliuerance 19 They were afraid The other Euangelistes do expresse the cause of their feare because they thought it had been a spirite And it cannot be but that we shal be cast downe and afraid when we see any spirite because we thinke that either Satan doth delude vs or God doth foreshew some thing But Iohn doth in this place as in a glasse set before our eies what knowledge we can haue of Christe without the worde what hee bringeth For if he shewe a bare token of his diuinitie we doe by and by fall away vnto our inuentions and euery man forgeth to himself an Idoll insteede of Christe after the errours of the minde followeth trembling and confused feare of the minde but so soone as he beginneth to speak we do both by his voyce gather euident sound knowledge and also there shineth in our myndes ioy and gladsome peace For there is in these wordes great weight It is I be not afraide For wee are hereby taught that wee haue large matter of confidence in the presence of Christ alone so that we may bee quiet and voide of care But this appertaineth only vnto Christ his disciples for we shal see afterward that the wicked were throwen down with the same voice The cause of the difference is because he was sent to be a iudge vnto destructiō to the reprobate and vnbeleeuers wherefore they cannot abide to behold him but they are by and by swallowed vp But the godly who doe acknowledge that he was giuen to be their mediatour so soone as they heare him once named which thing is to them a certaine pledge both of Gods loue their owne saluation they pluck vp their heartes as being raysed from death to life and behold him ioyfully as the cleare heauen they sit quietly vpon the earth and hauing the vpper hande of all euils they set his aide against all dangers Hee doth not only comfort them with his worde and lift them vp but hee doth also in very deede take from them feare by staying the tempest 22 The day following the multitude which stoode beyonde the Sea when as they saw that there was no other ship there saue that whereinto his disciples went and that Iesus came not with his Disciples into the Sea but that the Disciples wente awaye alone 23 Furthermore other ships came from Tyberias nigh to the place where they eat the bread after that the Lorde had giuen thankes 24 Therefore when the multitude sawe that Iesus was not there neither his disciple◠they went vp also into ships came to Capernaum seeking Iesus 25 And when they had found him beyond the Sea they said vnto him Master when camest thou hyther 22 The day following Here the Euangelist reciteth the circumstances wherby the multitude might gather that Christ his passage was diuine There was but one ship they saw that launche without Christ the day following there came ships from another place wherein they are carried to Capernaum there found they Christe therefore it remaineth that he came thyther myraculously There is in the wordes small consequence yet notwithstanding the sense is plaine enough For in the former member Iohn saith that there was but one ship that the same went from the banke in presence of them all and that it had not Christ in it afterward he addeth that there came ships from Tyberias wherein the multitude came which sate vpon the banke as besetting all landing places least Christe shoulde escape them 23 Nigh to the place where they did eate bread The meaning of the words is doubtfull for they may be expounded thus either that Tyberias was nigh to the place where they were filled by Christe with fiue loaues or that the ships arriued at the bank which was nigh to the place I do better like of this latter exposition For Bethsaida nigh whereunto as Luke expresseth the myracle was wrought is the midway betweene Tyberias and Capernaum Therefore when as these ships came downe frō the vpper place they sayled along by that banke vpon which the multitudes stoode and it is not to bee doubted but that they arriued to take in passingers VVhen as Iohn saith againe that Christe gaue thankes it is no superfluous repetition For his meaning is that Christ did obtaine by prayer that those few loaues might be sufficient to feede so manye men withall and because wee are colde slouthful and slow to prayer therefore he beateth in one thing twise 25 Ouer the Sea VVe said before y t the Citie Capernaum was not situate on the other banke For Tyberias standeth in that parte of the lake where it is the brodest and Bethsaida foloweth afterward Capernaum lyeth at the neathermost part not farre from the going out of Iordan And whereas Iohn placeth it beyond the lake it must not be so vnderstoode as if the region were directly placed against it but because the lake was croked in that neathermost part and by reason of the creeke that went betweene they could not iourney without going farre about Therfore the Euangelist saith beyond the sea after the common custome Because they had no streight passage vnlesse they went by water 26 Iesus answered them and said verily verily I say vnto you yee seek me not because you haue seene the signes but because you haue eaten of the loaues and are filled 27 Labour for the meate not which perisheth but for the meate which remaineth vnto eternall life which the sonne of man will giue you for him hath God the father sealed 28 Therfore they saide vnto him what shall we doe that we may worke the works of God 29 Iesus answered and said vnto them this is the worke of God that you beleeue in him whom he hath sent 26 Iesus answered them Christ doth not answer to their question that he may set foorth vnto them his power in the myracle but doeth rather chide them for that they runne headlong without hauing any consideration at all
Christ putteth a difference betweene his owne and his fathers will therein he applieth himselfe vnto his hearers because as mans nature is readie to distrust we are wont to feigne vnto our selues some contrary thing which may procure douting To the end Christ may cut off all occasion of such wicked surmises he affirmeth that he was reuealed vnto the worlde to the end he may establish by the very effect that which the father decreed concerning our saluation 39 And this is the wil. He doth testifie now that this is the purpose of the father that the faithfull do find sure certaine saluation in Christ. VVherupon it followeth againe that they are reprobates whosoeuer do not profite and goe forward in the doctrine of the Gospel VVherfore if we see that it turneth to the destruction of many there is no cause why we should therfore be discouraged because they doe of their own accord bring euill vpon themselues Let this be sufficient for vs that the gospell shall alwayes be able to gather the elect vnto saluation I maye not loose of that That is I will not suffer it to be taken from me or to perish VVherby he giueth vs to vnderstand that he is the keeper of our saluation not for one or a few dayes but that he is carefull for the same vntill the end that he may bring vs from the beginning vnto the ending of our course For this cause doth he make mention of the last resurrection And this promise is very necessarie for those who do miserably labour in so great infirmitie of the flesh wherof euerie one is gyltie in his owne conscience The saluation of the whole world might be subuerted euery minute vnlesse the faithfull being vpholden by the hand of Christ did hold on couragiously vntill the day of the resurrection Let vs therfore hold this fast that Christ reacheth foorth his hand that he may not forsake vs in the midst of the course but that trusting vnto his ayde we may be bold to lift vp our eyes without feare vnto the last day He doth also make mention of the resurrection for another cause because whilest that our life is hid wee are like vnto dead men for what do the faithful differ froÌ„ the wicked saue only that being ouerwhelmed with miserie and being as sheepe appointed to be slaine they haue alwayes the one foote in the graue yea sometimes they are euen at deaths dore and readie to be swallowed vp Therefore the only prop of our hope and pacience is if omitting the estate of this present life we doe lift vp our mindes and all our senses vnto that last day if wee passe through these worldly lets vntil such time as the fruit of our faith doth appeare 40 And this is the will He said that this office was enioyned him of his father to defend our saluation now he doth also define the meane Therefore this is the way to attaine vnto saluation if we obey the Gospell of Christ. This did he touch of late but he doth now better expres that which was spoken then obscurely And if so be it God will haue those to be saued through faith whom he hath chosen and hee doth by this meanes establish and put in execution his eternall decree whosoeuer being not contented with Christ doth curiously enquyre after eternall predestination he doth somuch as in him lyeth desire to be saued otherwise then the purpose and counsel of God hath appoynted The election of God is of it selfe hidden and secrete the same doeth God reueale by calling whereof he vouchsafeth to make vs partakers Therfore they are deceiued who seeke their or the saluation of other men in the labyrinth of predestination not holding the way of faith whiche is set before them yea they goe about with this preposterous speculation to ouerthrow the force and effect of predestination For if God hath chosen vs to this end that we may beleeue take away faith and election shal be vnperfect But it is wickednesse to breake off the continuall and ordinate course of the beginning and the ende in the counsel of God Furthermore as the election of God carrieth with it calling and they two are knit together with an vnsoluble knot so when God hath called vs effectually vnto the faith of Christ this ought to be of as great force with vs as if he should by setting to his seale confirme the decree concerning our saluation For the testimonie of the spirite is nothing els saue only the sealing of our adoption Therefore euery mans faith is vnto him a sufficieÌ„t witnesse of gods eternall predestination so y t it is sacrilege to enquire any higher Because he doth the holy spirit opeÌ„ iniurie whosoeuer doth refuse to subscribe vnto his testimony He opposeth see beleeue against the former sentence For hee had cast in the Iewes teeth that they did not beleeue wheÌ„ as notwithstanding they had seen now is the obedience of faith ioyned in the children of God with the feeling of the diuine vertue and power which they perceiue to be in Christe Furthermore these wordes declare that faith floweth from the knowledge of Christ not that it desireth any thing beside the plaine worde of god but because if we beleeue Christ we must perceiue what he is and what we haue by him 41 Therefore the Iewes murmured concerning him because he said I am the breâ—d that came downe from heauen 42 And they saide is not this Iesus the sonne of Ioseph whose father and mother wee know Therfore how saith he I came downe from heauen 43 Therefore Iesus answeared and saide vnto them murmurre not amongst your selues 44 No man can come vnto mee vnles the father that sent me shall draw him and I will rayse him vp in the last day 45 It is written in the Prophets and they shall be all taught of God Therefore whosoeuer hath hearde of the father and learned he commeth vnto mee 41 They murmured The Euangelist teacheth that the murmuring did arise hereupon because the Iewes being offended with the humilitie of the flesh did conceiue no diuine and heauenly thing in Christ Although he sheweth that they had a double let For they did feigne the one them selues by reason of a false opinion when they said This is the sonne of Ioseph whose father and mother we know The other did proceede froÌ„ peruers iudgement because they did not thinke that Christe was the son of God because he came downe vnto men being clothed with fleshe But we are too malicious if we doe therefore despice the Lord of glory because he did abase himselfe for our sake taking vpon him the shape of a seruant For this was rather a plentifull token of his infinite loue and wonderfull grace toward vs. Secondly the diuine maiestie of Christ did not so lye hid vnder the contemptible and base shape of flesh but that he did send foorth beames of his manifold brightnesse but these grosse dull headed men did want
is of God he hath seene the father 47 Verilie verilie I say vnto you hee that beleeueth in mee hath eternal life 48 I am the bread of life 49 Your fathers did eate Manna in the wildernes and died 50 This is the bread which came downe from heauen that some man may eat therof and not die 51 I am the liuely bread which came downe from heauen if any man shall eate of this bread he shall liue for euer and the bread which I will giue is my flesh which I will giue for the life of the world 46 Not that any man As hee hath hytherto commended the grace of his father so he doth call backe the faithful vnto himselfe alone For both these must bee ioyned togeather that there can no knowledge be had of Christ vntill the father doe illuminate with his spirite those who are naturally blinde and that it is but all in vaine to seeke God vnlesse Christ go before because the maiestie of God is higher then that mans wit and senses can reach vnto it Yea that shal be a deadly dungeon which shal be thought to be the knowledge of God without Christe VVhen he saith that he alone knoweth the father his meaning is that this office appertaineth vnto him properly to declare him vnto mē who is otherwise hidden 47 Hee that beleeueth in mee This is the exposition of the sentence next going before For we are taught in these wordes that we doe then knowe God when we beleeue in Christe For we doe then begin to see the inuisible God as it were in a glasse or in a liuely expresse Image Therefore accursed be that which is set before vs concerning God vnlesse it direct vs vnto Christ. I haue before declared what it is to beleeue in Christ for we must not imagine any confused or vaine faith whiche may spoyle Christ of his power suche as is amongst the Papists who doe beleeue so much of Christ as pleaseth them For we doe therefore obtain life by faith because we know that all the partes of life are conteined in Christe VVhereas certaine doe gather out of this place that to beleeue in Christ is as much as to eate Christ or his flesh it is not firme enough For these two thinges doe differ as the former and the latter as to come vnto Christ and to drinke him for comming vnto him goeth before I graunt that we doe eate Christ only by faith but the reason is because we doe receiue him by faith that he may dwell in vs and that we may be partakers of him and so be one with him VVherfore eating is an effect or worke of faith 48 I am the bread of life Besides that which he said before that hee is the liuely bread wherewith our soules are fed to the ende he may the better amplifie that he doth also repeat the opposition of this bread and the old Manna together with a comparison of men Your fathers saith he eate Manna c. He saith that Manna was vnto their fathers fraile food which did not deliuer them from death Therefore it followeth that the soules doe finde meate no where els saue in him wherby they may bee fed vnto the spirituall life Furthermore we must remember that which I saide in another place that he doth not in this place speake of manna as it was a secrete figure of Christ for in that respect Paule calleth it spirituall meate but we haue said that Christe doth attemper and applie his speech vnto his hearers who being only carefull for the feeding of the bellie did looke vnto no higher thing Therefore hee doth for good causes affirme that their fathers were dead that is suche as were in like sort addicted to the bellie And yet notwithstanding hee inuiteth them to eate when he saith that he came that some man might eate For this speech importeth as muche as if he should say that hee is readie for all who wyll only eate Vnderstande that none of those who haue once eaten Christ doe die because the life which he giueth vs is neuer put out as it is in the fift Chapter 51 I am the liuely bread He doth oftentimes repeate the same thing because there is neither any thing more needefull to be knowen and euery man doth perceiue for his owne part how hardly wee doe beleeue it and howe easily and quickly we doe forget it VVe do all desire life but we doe wander frowardly and foolishly through by wayes in seeking the same the greatest sort doth lothsomely refuse it when it is offered vnto them For who is he that doth not feigne vnto himselfe life without Christe And howe many are there whom Christe alone can satisfie Therefore it is no superfluous repetition whilest that Christe doth so often affirme that he alone is sufficient to giue life For he doth challenge to himselfe alone the tytle of bread that hee may plucke out of our myndes all feygned hopes of liuing Hee doth now call that the liuing bread which he called before the bread of life in y ◠same sense wherein he called it liuely Hee doth oftentimes make mention of comming downe from heauen because the spirituall and vncorruptible life shall not be found in this worlde the shape whereof passeth and vanisheth away but only in the heauenly kingdome of God So often as he putteth in the worde eate he exhorteth vs vnto faith which only maketh vs to inioy this bread vnto life And that not in vaine because there are but a few who can vouchsafe to reach foorth their hande that they may put this bread to their mouth yea when the Lord doth euen reach it vnto their mouth there are but few that can tast it but som do gorge thēselues with winde othersome being like to Tantalus being nigh vnto the meate it selfe are through their sluggishnes hungrie The bread whiche I will giue Because that secret force of giuing life wherof he spake might bee referred vnto his diuine essence he doth now discende vnto the seconde degree and teacheth that that life consisteth in his fleshe that it may bee drawen thence Truly it is a wonderfull purpose of God that hee hath set before vs life in that fleshe wherein was the only matter of death before And so by this means he prouideth for our infirmitie whi lest that he doth not call vs aboue the cloudes to inioy life but sheweth the same vpon the earth as if he did lift vs into the hidden places of his kingdome In the meane season correcting the pride of our nature hee alloweth the humilitie and obedience of faith whilest that he commaundeth those who will craue life to rest and stay in his flesh being to see to contemptible But it is obiected on the contrarie that the flesh of Christ cannot giue life which was both subiect to death and is not now of it selfe immortall secondly that this doth not agree with the nature of flesh to quicken the soules I answere
that which was harde to beleeue that the soules are no otherwise fed with his flesh and blood then the bodie is susteined with meate and drinke Therefore as he did of late testifie vnto all men that there remaineth nothing but death for those who seeke life any where els saue only in his flesh so hee doth now encourage the godly vnto good hope whilest that he promiseth life vnto them in the same fleshe Note that he dothe so often adioyne the resurrection vnto eternall life because our saluation shall lye hid vntill that day Therefore no man can feele what we haue of Christe saue he who hauing ouercome y e world doth set the last resurrection before his eyes It appeareth plainely by these wordes that all this place is vntruly expounded of the supper for if it were true that all those who thrust in vnto the holy Table of the Lord are made partakers of his flesh and blood all men should find life in lyke sort And truly it had byn a foolish and vnseasonable thing to reason then concerning the supper which he had not yet instituted therefore it is certain that he doth intreate of the continuall eating of faith And yet notwithstanding I do also confesse that ther is nothing said in this place which is not figured in the supper and is indeed perfourmed vnto the faithfull So that Christ would haue the holy supper to bee as it were a seale of this sermō And this is the reason why Iohn maketh no mention of the supper Therefore Augustine followeth the naturall order whilest that in expounding this chapter he doth not touch the supper vntil he come vnto the end And then he teacheth that this mysterie is represented in the sacrament so often as the Churches doe celebrate the holy supper in some places euery day in some places only on the Sabboth dayes 55 My flesh is meate indeede He confirmeth the same thing with other wordes that as the body pyneth away with hunger so shall the soule perish with hūger vnlesse it be refreshed with the heauenly bread For whē he affirmeth that his flesh is meate indeede he giueth vs to vnderstande that the soules are hungrie if they want this meate Therefore thou shalt then finde life in Christ if thou shalt seeke the matter of life in his flesh So that we must boast with Paule that there is nothing excellent with vs saue Christe crucified because so soone as we are once departed from the sacrifice of his death we can see nothing but death Neither doth he bring vs any other way vnto the feeling of his diuine power saue onely by his death and resurrection Therefore embrace Christ the seruaunt of the father that he may shew himselfe vnto thee the prince of life For in that he made himselfe poore by this meanes are we inriched with all aboundance of good thinges his humbling and descending into hell hath lifted vs vp into heauē by taking vpō him the curse of the crosse he hath erected a noble ensigne of righteousnesse Therefore they are peruers interpreters who leade away the soules from the flesh of Christe But why doth Christe make mention apart of his blood which is conteined vnder the fleshe I answer that hee had respect vnto our ignoraunce For when he maketh mention of meate and drinke seuerally he telleth vs that the life which he giueth is in all respectes perfect least we should feigne vnto our selues halfe a life or an vnperfect life as if hee should say that we shal want no part of life if so be it we do eate his flesh drink his blood So also in y ◠supper which agreeth with this doctrin being not contented with the signe of the bread he addeth also the Cuppe that hauing a double token of life in him we may learne to be content with him alone For doubtlesse no man shall finde a part of life in Christ saue only hee who shal bee perswaded that hee is vnto him whole and perfect life 56 Hee that eateth my flesh Another confirmation For seeing that he alone hath life in himselfe he prescribeth the meanes to inioy it that we do eate his flesh as if he should say that there is no other meanes wherby he is made ours saue only when our faith is directed vnto his flesh For he shall neuer come vnto Christ as he is God who neglecteth him as hee is man VVherefore if thou wilt haue any thing to doe with Christ thou must aboue all things beware that thou loath not his flesh VVhen as he saith that he abideth in vs it is as much as if he should say that this is the only bond of vnitie and that by this meanes he groweth to be one with vs when our faith leaneth vnto his death Furthermore we may againe gather hence that he maketh not mention of the outwarde signe which many of the infidels do receiue yet do they continue aliants frō Christ. Furthermore out of this place is refuted that doting that Iudas did no lesse receiue the body of Christ then the rest whilest that Christ reached the bread vnto them all For as this doctrine is foolishly restrained vnto the externall signe so we must hold that which I said before that the doctrine which is here set downe is there sealed But it is certaine that Iudas was neuer a member of Christ secondly it is more then absurde to imagine the flesh of Christ to be dead and without aspirite last of all they are to be laughed at who doe dreame of any eating of Christ his flesh without faith seeing y ◠faith only that I may so say is both the mouth and stomacke of the soule 57 At the liuing father hath sent me Christ hath hytheto taught how we must be made partakers of life now he passeth ouer vnto the principall cause because the first beginning of life is in the father And he preuenteth an obiection because he might seeme to take from GOD that which appertaineth vnto him when as he made himselfe the cause of life Therfore he maketh himselfe the authour of life in such sort that he graunteth that this is giuen him by another which he ministreth vnto others Let vs also note that this sentence is applied vnto their capacitie vnto whom Christ spake for he doth only compare himselfe vnto the father in respect of his fleshe For although the father is the beginning of life notwithstanding the eternall worde he also is properly life But Christ entreateth not in this place of his eternall diuinitie because he setteth himselfe before vs as he reuealed himselfe vnto the world being clothed with our flesh Therefore in that he saith that he liueth for the father it doth not agree with the bare diuinitie neither yet doth it appertain simplie of it selfe vnto the humane nature but it is a title of the sonne of God reuealed in the flesh Secondly we know that Christe doth commonly ascribe vnto the father what diuine thing
they saw with their eyes seeing that being clothed with flesh he differed nothing from the common sort of men was vnto them a let that they could not giue place to his diuine power now hauing as it were pulled away the vaile he reclaimeth them vnto the beholding of his heauenly glory as if he should say because I am conuersant amongst men without honour you despice me neither doe yee acknowledge in me any diuine thing but before it be long it shall come to passe that God shall lift me vp aboue the heauens being adorned with great power from this contemptible state of the mortall life For in Christes resurrection there appeared such power of the holy spirite as might make it knowen that Christ was the sonne of God as Paule also teacheth in the first chapter of the Epistle to the Romanes the fourth verse when it is said in the 2. Psalme the seuenth verse Thou art my sonne this day haue I begotten thee the resurrection is made as a token whereby this glory of Christe ought to be knowen and his ascending into heauen was the fulfilling of that glory In that he saith that hee was in heauen before It doth not properly agree with his humanitie yet notwithstanding he speketh of the son of man But this kinde of speeche is not strange seeing that two natures doe make one person in Christ to applie that which is proper to the one vnto the other 63 It is the spirite that giueth life In these wordes Christ teacheth that his doctrine had no successe amongest the Iewes because whereas it is spirituall and liuely it findeth eares scarse wel prepared But because this place hath been diuersly expounded it is first of all requisite to knowe the true and naturall meaning of the wordes hereby shall we easily see what was Christ his drift In that he denieth that the flesh doth profite Chrysostome in my iudgement doth not well referre it vnto the Iewes who were carnall I confesse indeede that all the force of mans wit doeth vanishe awaye and quaile in heauenly mysteries but that is not the meaning of Christes wordes vnlesse they be violently wrested In lyke sort the sense shoulde bee farre fet in the contrarie namely that the illumination of the spirite doth quicken Neither doe they say well who say that the flesh of Christ doth profite insomuch as it was crucified but that it bringeth no good vnto vs being eaten but we must rather eate it that it may profite vs being crucified Augustine thinketh that this word alone or of it selfe ought to be vnderstood because it ought to be ioyned with the spirite which agreeth with the thing it selfe For Christ doth simplie respect the maner of eating Therfore he doth not exclude all manner commoditie as if there could none bee reapt by his flesh but he doth affirme that it shall be vnprofitable if it bee separated from the spirit For whence hath the flesh this that it doth quicken saue only because it is spirituall Therefore whosoeuer he be that shall remaine in the earthly nature of the flesh he shall finde nothing in it but that which is dead but those who shall lift vp their eyes vnto the power of the spirit wherwith the flesh is besprinkled they shall perceiue that it is called liuely not in vaine by the verye effect and experience of faith Now we know how the flesh is meate indeed and yet it profiteth nothing namely it is meate because through it we haue life because in it God is reconciled vnto vs because in it we haue all the partes of our saluation fulfilled it profiteth nothing if it be esteemed according to y ◠beginning nature for y e seed of Abrahā which of it selfe is subiect to death shal not giue life but it receiueth that of the spirite wherewith it feedeth vs. VVherefore to the ende that we may be nourished indeede by it we must bring the spirituall mouth of faith And in that the breuitie of the sentence is so short it is to be thought that Christe did thus because he thought that he ought thus to deale with the vnbeleeuers Therefore he brake of his speech with this sentence because they were vnworthie to haue any more speeches In the meane while he did not neglect the godly and those that were readie to be taught because they haue heere in a fewe woordes that which may satisfie them aboundantly The wordes which I speake He alludeth vnto the sentence next going before for he taketh the worde spirit in another sense But because he spake of the secrete power of the spirite he doth very finely applie this vnto his doctrine because it is spirituall For the worde spirite must be resolued into an adiectiue Furthermore the worde is called spirituall because it willeth vs to ascend vpwarde that wee may seeke Christ in his heauenly glory the spirite being our guide by faith and not by the reason of the flesh For we know that there is nothing of those thinges which are spoken which can be vnderstood without faith This is also worthie the noting that he ioyneth life with the spirite He calleth his worde life of the effect as being liuely yet he teacheth that it is liuely vnto none saue only vnto those who receiue it spiritually For som shall rather draw death thence This title of the Gospell is most sweete vnto the godly because they are certaine that it is appointed vnto them vnto eternall saluation Notwithstanding they are also admonished to endeuour to shew themselues apt schollers 64 But there are certaine of you He layeth the blame vpon them selues againe because being voide of the spirite they do wickedly corrupt and depraue his doctrine and by this meanes turne it to their destruction For they might otherwise obiect Thou dost boast that that whcih thou speakest is liuely but we finde no such thing therein Therefore he saith that they hinder themselues For vnbeliefe as it is alwayes proud will neuer attaine vnto any thing in the wordes of Christ which it despiseth despitefully Therefore if we couet to profite any thing vnder this master let vs bring our mindes well prepared to heare him For vnlesse humilitie and reuerence doe prepare a way for his doctrine our mindes are more then deafe neither wil they admit any part of sound doctrine Therefore let vs remember that it commeth to passe through the wickednesse of men that there appeareth so small fruite of the Gospel at this day For who is he that renouncing himselfe doth addict himselfe wholy and truly to Christ VVhereas he saith that there bee onely certaine that did not beleeue when as this fault was common to them all almost it seemeth that he did it for this cause least if there were any who were as yet curable they shoulde bee discouraged through despaire For he knewe from the beginning The Euangelist added this for this cause least any man shold thinke that Christ iudged rashly of his hearers Many
did professe that they were of his flocke but their sodaine falling away did discouer their hypocrisie The Euangelist saith that their vnfaithfulnesse when as it was as yet hidden from others was knowen to Christe and that not so much for his sake as that wee may learne not to iudge before we knowe the truth of matters For in that Christ knew it from the beginning this was proper to his diuinitie Our condition is otherwise for because we know not the heartes wee must suspende our iudgement vntill vngodlinesse do bewray it selfe by outward signes and so the tree may be iudged by his fruites 65 And he said therefore haue I saide vnto you that no man can come vnto me vnlesse it shal be giuen him of my father 66 After that many of his disciples went backward neither did they walke any longer with him 67 Therefore Iesus said vnto the twelue will you also goe away 68 Therfore Simon Peter answered him Lorde vnto whom shall wee goe Thou hast the wordes of eternall life 69 And wee haue beleeued and knowen that thou art Christ the sonne of the liuing God 70 Iesus answered them haue not I chosen you twelue and one of you is a Diuâ—ll 71 For he spake of Iudas Iscariot the sonne of Simon for hee was about to betray him although he was one of the twelue 65 Therefore haue I saide Hee telleth vs againe that faith is a verye rare and singuler gift of the holy ghoste least wee shoulde maruelye that the Gospell is not euerie where receiued of all men For as we are sinister interpreters wee thinke not so honourably of the Gospell as we ought because the whole worlde doeth not agree thereto For we thinke thus with our selues how can it be that the greater parte of the worlde doth reiect their owne saluation Therfore Christ as signeth the cause why the faithfull are so few because no man commeth vnto faith by his owne quicknesse of witte for all men are blinde vntyll they bee illuminated by the spirite of God and therefore they only are made partakers of so great a good thing whom God doth vouchsafe to make partakers thereof For if this grace were common to all men then shoulde mention be made hereof in this place besides the matter and out of season For we must marke Christ his drift that there are not many who beleeue the Gospell because faith proceedeth from the secrete reuelation of the spirite alone He vseth the woorde giue for that which hee said before drawe VVhereby hee meaneth that God hath none other cause to draw vs saue only because he fauoureth vs freely and of his own accorde For no man doth attaine vnto that by his owne industrie whiche we obtaine by the gift and grace of God 66 After that many of the disciples The Euangelist declareth nowe what great perturbatioÌ„ did followe that Sermon This is a very strange and horrible matter that so mercifull and gentle an inuiting of Christ could estraunge the mindes of many especially those who had giuen him their names before and were such familiar disciples of his But this example is set before vs as a glasse wherein wee may see what great wickednesse frowardnesse and vnthankfulnes there is in the worlde which findeth matter whereat to stumble euen the plaine way least it should come vnto Christ. Many would say that it had been better that no such talke had been moued which was vnto many a cause of falling away but we must thinke farre otherwise For it was requisite that that which was foretold of Christ should appeare in his doctrine and it must now dayly appeare namely that hee is a stone of offence As for vs we must so temper our doctrine that we offend none through our fault So much as in vs lyeth we must keepe all Finally we must beware least by speaking vnaduisedly we trouble the ignorant weak yet can we neuer take so good heed but that the doctrine of Christe is vnto many an occasion of offence because the reprobate being giuen ouer vnto destruction doe suck poyson out of most wholsome meate and gall out of honnie The sonne of GOD knewe well what was profitable yet wee see that hee doth not escape but he offendeth many of his Therfore howso euer many do detest pure doctrine yet is it not lawfull to suppresse the same Onely let the teachers of the Church remember Paule his admonition that the worde of God ought rightly to bee cut and then they must goe forward couragiously through all manner of stumbling blockes And if sobeit it chaunce that many doe fall away let the worde of the Lorde be neuer a whit the lesse sauourye in our mouthes because it doth not please the reprobate for they are too daintie faint hearted whom the falling away of many doth so pearce that they begin also to saint when these men fall VVhen the Euangelist addeth that they walked no longer with Christ his meaning is that their reuolting was not full but that they did only withdraw theÌ„selues froÌ„ keeping coÌ„pany with Christ. Yet doth he coÌ„demne theÌ„ as reuolts VVhence we may learne that wee cannot goe a footes breadth backward but that there stayeth for vs the steepe downefall of vnfaithfull deniall 67 Therefore Iesus saith vnto the twelue Because the Apostles faith might before shaken when as they sawe that there did only remaine suche a few of so many Christ turneth his talke vnto them and teacheth that there is no cause why they shoulde suffer themselues to be carried away with the lightnesse and inconstancie of other men For when as hee asketh them whether they also would depart or no he doth it to confirme their faith For whilest that he setteth himselfe before them with whom they may remaine he doth also exhort theÌ„ that they do not adioyn theÌ„selues vnto the reuoltes And truly if faith shal be grounded in Christ it shall not depend vpon men neither shall it euer quaile although it shall see heauen and earth go together VVe must note the circumstance that Christe beeing depriued of all his Disciples almost doth onely retaine twelue as Esay 6. 16. was commanded first to binde the testimonie seale the law in the disciples Euery one of the faithfull is taught by such examples to followe GOD although hee haue neuer a companion 68 Therefore Simon Peter answered him Simon answereth in this place as els where in the name of them all because they thought all the same saue only y t in Iudas there was no sinceritie Furthernore there are two meÌ„bers of this answer For Peter sheweth a cause why he together with his brethren doth rest vpon Christ because they perceiue that his doctrine is wholesome and liuely vnto them Secondly he confesseth that whyther soeuer they goe when as they haue left him there remaineth nothing but death VVhen as he saith the wordes of life the genetiue case is put in steede of the adiunct which is common amongest
the Hebrewes Furthermore this is an excellent commendation of the Gospel in that it ministreth vnto vs eternall life As Paule doth testifie that it is the power of God vnto saluation vnto euery one which beleeueth The law truly conteineth life but because it denounceth the giltinesse of eternal death vnto the transgressors it can do no other thing but kill Life is offered vs in the Gospel after a farre other sort namely whilest that God doth reconcile himselfe vnto vs freely in not imputing our sinnes And Peter speaketh no common thing here concerning Christ when as hee saith that he hath the wordes of eternall life but he ascribeth this vnto him as proper to him whereupon followeth that second thing which I touched of late so soone as we are once departed from Christ there remayneth nothing euery where saue death VVherfore there remaineth certaine destruction for all those who being not content to haue him to be their master doe flie away vnto mens inuentions 69 And wee haue beleeued The verbes are of the preterperfecttence but they may be resolued into the presentence but this doth not muche belong vnto the sense Furthermore Peter doth briefly comprehend the summe of faith in these wordes But it seemeth that this confession doth but a little appeartaine vnto the present matter for the question was moued concerning the eating of Christ his flesh I aunswere although the twelue did not by and by comprehend whatsoeuer Christe taught yet is it sufficient that according to their smal measure of â—â—th they confesse him to be the authour of saluation and doe submit themselues vnto him in all thinges The worde beleeued is placed in the former place because the obedience of faith is the beginning of true vnderstanding yea faith it selfe is indeed the eye of the minde But immediatly after it added knowledge which distinguisheth faith from erronious and false opinions For the Turkes the Iewes and the Papists do beleeue but they know nothing ne yet vnderstand any thing But knowledge is annexed vnto faith because we know certainely and vndoubtedly the truth of God not as humane sciences are apprehended but whilest that the spirit sealeth it in our heartes 70 Iesus answered them Seeing that Christ answereth them all wee gather hereby that they spake all by the mouth of Peter Furthermore Christ doth in this place furnish and arme the eleuen Apostles against y â— new offence which was now at hand This had been a greeuous engine of Satan to shake their faith seeing they were brought vnto so smal a number but the fall of Iudas might haue vtterly discouraged them For seeing that Christ had chosen that holy number who woulde haue thought that there coulde any thing bee taken away from the integritie thereof Therefore this admonition is as much as if he shoulde haue saide You are only twelue left of a great company If the vnbeliefe of many hath not made your faith to quaile prepare your selues vnto a newe combate for this bande though it be but a small one shall yet be lesse by one man In that Christ saith that he chose twelue it is not referred vnto the eternall counsell of God for doubtlesse it cannot bee that any of those should fall away who are predestinate vnto life but seeing that they were chosen vnto the office of the Apostleship it was meete that they should excell others in godlinesse and holinesse of life Therefore he put chosen in steede of excellent and those wich were separated from the common sort Is a diuell It is questionles that his meaning was to make Iudas most detestable by this name For they are deceiued that do extenuate the crueltie of the worde and truly we can not sufficiently detest those that doe disalow so holy an office Those teachers are called angels who doe execute their embassage well Therfore he is worthily counted a Diuell who being admitted into such an honorable order doth degenerate through his vnfaithfulnesse and wickednes There is also another reason why God doeth suffer vs to vse more libertie against the reprobate and wicked ministers of Satan then against any other of the common sort of men VVherefore if a diuelish furie doth driue them and mooue them who were chosen to be pastors that they become like vnto bruite beastes and monsters the dignitie of the order ought to be so farre from waxing vile because of this that it may rather bee commended vnto vs seeing that such cruell reuenge doth follow the profanation thereof 71 And he spake of Iudas Although Iudas his owne conscience did accuse him yet doe we not reade that hee was moued so dull are hypocrites that they doe not feele their wounds and their faces are so harde before men that they doe not doubt to preferre them selues before the verie best Chap. 7 1 ANd after these things Iesus walked in Galilee for he would not walke in Iudea because the Iewes sought to kill him 2 And an holy day of the Iewes was at hand the fastening of the Tabernacles 3 Therefore his brethern said vnto him Goe hence and goe into Iurie that thy disciples may also see thy workes which thou doest 4 For no man doth any thing in secrete and he himselfe seeketh to be knowen if thou doest these thinges shew thy selfe vnto the worlde 5 For neither did his brethren beleeue in him 6 Therefore Iesus said vnto them my time is not yet come but your time is alwayes readie 7 The worlde cannot hate you but me it hateth because I testifie of it that the works thereof are euill 8 Goe you vp vnto this feast I goe not vp yet vnto this feast because my time is not yet fulfilled 1 And he walked The Euangelist as it seemeth doth not set downe the whole historie in order but doth gather out of diuers times suche thinges as were worthie to be remembred He saith here that Iesus was conuersant for a time in Galilee because he had no safe abiding place amongest the Iewes If any man doe thinke it an absurd thing y t Christ sought lurking places who was able with his becke to breake and make voyde all the endeuours of his enemies we may easily answere namely that being mindful of the person which was giuen him by his father he would keepe himselfe within the boundes of man For hauing taken vpon him the person of maÌ„ he abased himself vntil such time as his father should lift him vp Therefore he escheweth danger after the maner of men If any man obiect seeing that he knewe that the time of his death was appointed before there was no cause why he shoulde flie that former answere doth also agree with this fitly For he behaued him selfe as a man subiect to perils wherefore he ought not to burst in in to the middest of daungers It is not for vs to marke in entring into daungers what God hath determined with himself concerning vs but what hee commaundeth and prescribeth what our duetie
those that will keepe it as a precious treasure he saith they shall not see death because where faith doth quicken the soule of man death cannot giue any deadly wounde any more hauing his sting beaten back poyson wyped away 52 Now we know The wicked persist in their dulnesse neither are they touched any more with promises then with threatnings so that they can neither be led nor drawen vnto Christ. VVhereas some doe thinke that they craftily wrest the wordes because they say tast of death which they heard not of Christ I thinke it is scarse sound I do rather thinke that the phrases did signifie all one thing amongest the Hebrues To tast of death and to see death for to die But in this they are false interpreters because they apply the spirituall doctrine of Christe vnto the body None of the faithfull shall see death because being borne againe of vncorruptible seed they liue euen by dying because beeing ioyned vnto Christ their head they cannot be extinguished by death because death is vnto them a passage into the kingdome of heauen because the spirit that dwelleth in them is life for righteousnes vntill he swallow vp the death which remaineth But these men as they are carnall so they do acknowledge no deliuerance from death but such as may appeare openly in the body And this disease is too coÌ„moÌ„ in the world so that most men do almost make no account of the grace of Christ because they esteeme the same only by the sense of the flesh Therfore least the same befall vs our mindes are to be awaked that they may be made partakers of the spirituall life in the middest of death 53 Then our father This is the other vice because they endeuour to darken the glory of Christe with the brightnesse of Abraham and the saintes But as the brightnesse of the Sun doth darken all the starres so all the glory which is in the Saintes must vanish away at the vnmeasurable brightnesse of Christ. Therefore they deale vniustly and peruersly in that they set the seruantes against the master Nay moreouer they are iniurious vnto Abraham and the Prophets whilest that they abuse their name against Christ. But this frowardnes hath also reigned almost in al ages and it doth as yet reigne at this day that the wicked by pulling in peeces the workes of God doe make him as it were their aduersarie God did make his name knowen by the Apostles and martyres the Papistes make vnto themselues Idols of the Apostles Martires that they may supplie the place of God doe they not by this meanes forge vnto themselues of the graces of God engins to pul down his power For what remaineth vnto God or Christe if the Saintes haue that which the Papistes doe giue vnto them lauishingly Therfore we must knowe that all the order of the kingdome of GOD is confounded vnlesse the Prophetes Apostles and all the Saintes bee farre inferiour vnto Christe that hee alone may excell them all And truly we cannot speake more honourably of the Saints then whenas we put them vnder Christ. But howsoeuer the Papistes doe deceiue the vnskilfull by boasting that they are good worshippers of the Saintes yet they are iniurious both vnto God and them because they pull downe Christ by setting them vp And truely they offende double in this that they preferre the Saintes before Christ in theyr doctrine secondly in that cloathing them with that which they take from Christ they doe almost dispoyle Christe of his power 54 If I glorifie Before hee answere them concerning that vnequall comparison he saith first that hee seeketh not his owne glory by this meanes he answereth their slaunder If any man obiect that Christ did also glorifie himselfe we may readily answere that hee did this not after the manner of men but hauing God for his authour and guyde for in this place as in many other he separateth himselfe from God by a kinde of graunting In summe he affirmeth that he desireth no glâ—ry saue that which is giuen him of his father And we are taught by these wordes that sithence God doth gloryfie his son hee will not suffer the world to contemne him freely In the meane season these voyces of god sounding from heauen ought not a little to encourage the faithfull to worship Christ reuerently Kisse the sonne Let all the Angels worship him Let euery knee boâ—e vnto him heare him let the Gentiles seeke after him let all flesh be hambled Furthermore we are admonished by these words that all that glory is vaine and nothing worth which men doe purchase to themselues of themselues Therfore what blinde ambition is this when as we are busie about nothing Therefore let vs alwayes haue that saing of Paule before our eyes 2. Cor. 10. 17. Hee that commendeth himselfe is not allowed but he whom God commendeth And because we are all destitute of the glory of God let vs learne to glory in Christ alone for asmuch as hee maketh vs partakers of his glory through grace VVho you say He wresteth from them the false colour and cloake of the name of God which they were wont to catch at I knowe saith he how boldly you boast that you are the people of God but that is a false title because you doe not acknowledge GOD. VVhence wee doe also learne what profession of faith is lawfull namely that which springeth from true knowledge and whence commeth that knowledge but froÌ„ the word therfore whosoeuer make boast of the name of God without the word of God they do nothing els but lie In the meane season Christ setteth the boldnes of his conscience against their frowardnesse And thus doth it become all the seruaunts of God to haue theyr mindes so setled that they be content with this one thing that God is on their side although all the whole world do rebell against him Thus did the couragiousnesse of the Prophets Apostles stand inuincible against al y e horrible brunts of y e whole world because they knew who it was that sent them And whereas the perfect knowledge of God is wanting there is nothing that can hold vs vp 55 And if I shall say By this clause Christ doth testifie that he is enforced by the necessitie of his office to speake because his silence should be a traiterous betraying of the truth An excellent sentence that God doth reueale himself vnto vs to this end that we may with our mouth profes amongest men the faith of our heart when neede requireth For doubtlesse this ought not a litle to terrifie vs that they which do dissemble for mans sake and do either denie the truth of God or disfigure the same with false inuentions and glosses are not only a little weakened but are euen sent away to be the sonne of Satan 56 Your father Abraham reioyced to see my daye and hee sawe it and was glad 57 Therfore the Iewes said vnto him Thou hast not yet fifty
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
stedfast in Christe are carried about through many errors saue onely because they doe not so beware and take heede of suche false teachers as they ought Furthermore our vnsatiable curiositie is so delighted in newe and straunge inuentions of men that we runne wilfully like mad men vnto wolues and theeues Therefore it is not without cause that Christe doth testifie that false teachers how flatteringly soeuer they doe insinuate theÌ„selues doe alwayes offer deadly poyson to the end we may be the more bent to driue them away Like vnto this is the admonition which Paule giueth Collos. 2. 8. Take heede least any man spoyle you through philosophie c. I am come An other similitude for seeing that Christ hath hitherto called himselfe a gate and those true sheephe ardes which gather their sheep vnto this gate he doth now take vppon himselfe the person of a shepheard and doth indeed affirme that hee is the onely shephearde so that this honour and title doth properly appertaine vnto none other For howe many faithfull shepheards of the Church soeuer therebe yet because hee rayseth them vp furnisheth them with necessarie gifts gouerneth them with his spirite worketh in theÌ„ they doe no whit hynder him from being the only gouernour of his Church and being the only most excellent pastour For although he vse their ministerie yet doth hee not cease from executing the office of a pastour by his power and also they are masters and teacherâ— so that they take nothing away from his dignitie and office Furthermore this woorde sheepheard when it is applyed vnto men it is subalâ—â—rnum as they call it or placed vnder another And Christ doth so impart his honour vnto his ministers that hee doth yet notwithstanding remaine the only shepheard as well of them as of the whole flock Nowe when as he saith that he came that the sheepe may haue life his meaning is that they are only subiect to bee carryed away and deuouted by theeues and wolues which keepe not themselues vnder his sheephooke And to the end he may make them the more bold he affirmeth that life is continuallie by little and little encreased and confirmed in those which doe not depart from him And truly the more that euerye man goeth forward in faith the â—igher he commeth vnto the perfection of life because the spirite 〈…〉 in him which is life 11 I am the good 〈…〉 good sheepe hearde layeth downe his life for his sheepe 12 But an 〈…〉 that is not the sheephearde whose the sheepe are not seeâ—th the wolfe comming and forsaketh his sheepe and flyeth and the wolfe catcheth them and 〈◊〉 them 13 But the 〈…〉 and careth not for his sheepe 14 〈…〉 15 As the father knoweth mee and I knowe the father and I say downe my life for my sheepe 11 A good sheepehearde layeth downe his life He declareth by that singular affection which he beareth toward his sheepe how truly he sheweth himselfe a shepheard toward them Because he is so carefull for their safetie that he spareth not his owne life whereupon it followeth that they are more then vnthankfull and an hundreth times woorthie to perish and to bee laide open vnto all manner of harme who refuse to be kept by so bountifull louing a shepheard Furthermore that is most true which Augustine saith that in this place is set before vs what is to be desired what is to be fled and what is to bee suffered in the gouernment of the Church There is nothing more to be desired then that the Churche may be gouerned by good and carefull sheepheads Christ doth professe that he alone is a good shepheard who first by him selfe and secondly by his instruments doth make the Church sound and safe Therefore so often as thinges are set in good order and fit men are made gouernours there Christ playeth the sheepheard in deede But there bee many Theeues and VVolues who hauing on sheepeheardes visures do wickedly despearse the Church Christ affirmeth that suche are to be fled by what name or title soeuer they be called and howsoeuer they vaunt and bragge of their name If the Church could be purged of hyrelinges it should be in better case but because by this meanes the Lord doth exercise the pacience of his faithfull children and we are also vnwoorthie of that singuler benefite that Christ shoulde appeare vnto vs in sincere pastours they are to bee suffered howsoeuer they be not allowed and do mislike vs for good causes By hyrelings vnderstand those who retaine and keepe backe pure doctrine and which do rather preach the truth by occasion then of any true zeale as saith Paule Phil. 1. 15. Such men are to bee hearde although they doe not serue Christe faithfully For like as Christ wold haue the Pharisees hard because they did sit in Moses his chaire Mat. 23. 3. so must we giue this honor vnto the Gospel that we despice not the ministers thereof although they bee not very good And because euery little offence doth make the gospell vnsauery in our tast least such daintines do hinder vs let vs alwaies remeÌ„ber that which I said before that if the spirite of Christ bee not of suche power and force in the ministers that hee doe openly shew himselfe in them to be a sheepheard then are we punished for our sinnes and thaâ— in the meane season our obedience is tryed 12 But the hireling and hee that is not the shepheard Although Christ doth challendge the name of a shepheard to himselfe alone yet doth he secretly graunt that it is in some respect common to the instruments in whom he worketh For we know that many after Christ were not afraid to shed their blood for the safetie of the Church neither did the prophetes which were before Christes comming spare their liues But in his owne person he setteth before vs an absolute example that he may prescribe a rule vnto his ministers For how filthie and shamefull is our slouthfulnes if our life be more precious vnto vs then the safety of the church before which Christ did not preferre his owne life And that which is said in this place of giuing the life for the sheepe is as a sure and principall signe of fatherly affectioÌ„ Christ his mening was first to testifie vnto vs how singuler a tokeÌ„ of his loue towards vs he shewed in his death and secondly to prouoke al his ministers to folow his example Notwithstanding we must note the difference betweene them and him that he gaue his life for the price of satisfaction hee shed his blood to purge our soules he offered his body for a sacrifice whereby he might purge our sinnes and pacifie Gods wrath which was stirred vp against vs. But there caÌ„ be no such thing in y e ministers of the gospell who haue all need to be purged and whose sins are cleansed by that only sacrifice and are reconciled vnto God But Christe disputeth not in this place of the efficacie of his death or
fruite thereof that he may compare himselfe with others but that he may declare how he was affected toward vs and secondly that hee may inuite others to follow his example In summe as it was proper to Christ to purchase life vnto vs by his death and to perfourme whatsoeuer the Gospell doth containe so it is the common office of all pastours to defend the Gospell and doctrine which they preach with the losse of their life by sealing the doctrine of y e gospell with their blood to testifie that they teach not in vaine that Christ hath purchased life for them and others Notwithstanding here may a question be moued whether he is to be accounted an hyreling or no whiche doth auoide the inuasion of the wolues for what cause soeuer he wil. This question was handeled in times past as if it had been in the present matter when the Tyraunts did cruelly rage against the Churche Tertullian and others in my iudgement were too seuere in this point The moderation which Augustine vseth is farre better who doth so suffer Pastors to flie if they do rather prouide for the common safetie by their flying then betray the flocke committed vnto them by forsaking it And he sheweth y t this is done when as the Church is not destitute of â—it ministers and the enemies doe seeke the pastours life so particulerly that his absence may mittigate their madnes But if the danger be coÌ„mon it be rather to be feared least the shepheard be thought to flie not for any wil he hath to prouide but for feare least he loose his life he affirmeth that that is in no case lawfull because the example of his flight shall doe more harme then his life can doe good hereafter Let any man that is disposed reade the hundreth and fourescore Epistle written vnto Honoratus the Bishop In this respect it was lawefull for Cyprian to flie who was so little afraide of death that he did valiantly refuse to redeeme the life which was offered vnto him by traiterous deniall Only wee must hold this that the Pastour must preferre his flocke and consequently euery particuler sheepe before his owne life VVhos 's the sheepe are not Christ seemeth in this place to make all men hyrelings without exception besides himself alone For seeing that he is the only shephearde it is not lawful for any of vs to call the sheep which he feedeth his owne But let vs remember that those which are mooued with the spirite of Christ doe account that their owne which is their heades and that not to the ende they may vsurpe vnto themselues power but that they may faithfully keepe that which is committed vnto them For he that is truly ioyned vnto Christ will neuer account that straunge vnto him which was so deare vnto Christe That is it which he saith afterwarde that the hyroling doth 〈◊〉 because hee careth not for the sheepe as if he should say that he is not touched though the flocke be scattered because he thinketh that it doth nothing appertaine vnto him For he y t regardeth the hyre and not the flock how craftily soeuer he deale in time of the quiet estate of the Churche hee will at length shew some manifest token of his falshood when he is to encounter with the aduersarie 14 And I know my sheepe He doth againe commend his loue toward vs in the former member for knowledge ariseth of loue and carrieth with it a care notwithstanding hee doth also giue vs to vnderstande that he careth not for those which doe not obey the Gospel as he repeateth in the second member and confirmeth that which hee said before that his sheepe doe also know him 15 As the father knoweth mee It is not appertinent neither is it expedient to enter into these thornie speculations howe the father knoweth his wisedome because that Christ doth simplie make hymselfe the meane betweene God and vs in as much as he is the bond of our coniunction with him as if he shoulde say that it is as vnpossible that hee shoulde forget vs as that the father should cast him off or despice him In the meane season he requireth a mutuall dutie of vs because like as he bestoweth all that habilitie which hee receiueth of the father to defend vs so will hee haue vs to bee obedient duetifull and wholy addicted vnto him selfe like as he is wholie the fathers and referreth all vnto him 16 And I haue other sheepe which are not of this folde thâ—â—â— must I also bring and they shall heare my voyce and there shall bee one sheepefolde and one sheepeheard 17 Therfore doth the father loue me because I lay downe my life that I may take is againe 18 No man taketh it from mee but I lay it downe of my selfe I haue power to lay it downe and haue power to take it againe This commandement haue I receiued of my father 16 I haue other sheepe Although some men doe referre this vnto all in generall as well of the Iewes as of the Gentiles who were not as yet the Disciples of Christ yet do I not doubt but that he had respect vnto the calling of the Gentiles For he calleth the gathering together of the olde people a sheepefolde which beeing taken from the other people of the worlde did growe to bee the peculiar people of God and to bee one body For God had so adopted vnto him the Iewes that he did appoynt vnto them rites and ceremonies as certaine boundes least they shoulde bee myxed with the vnbeleeuers Although the free couenaunt of eternall life made in Christ was the doore of the folde Therefore hee calleth those other sheepe which had not the same marke but were of another sort The summe is that the pastorall office of Christ is not shut vp within the corners of Iurie but that it reacheth father That which Augustine saith is true in this place as within y e Churche there be many wolues so without there by many sheepe but it agreeth not in all pointes with this place where the outward face of the church is intreated of because the Gentiles who were for a time straungers were at length brought vnto the kingdome of God togeather with the Iewes Notwithstanding I confesse that it agreeth in this point because Christ calleth the vnbeleeuers sheepe who could be accounted nothing lesse in themselues then sheep And he doth not only by this word teach what they shal be but he doth rather refer it vnto the hidden election of the father because we are sheep vnto God before we can perceiue that he is our shepheard like as in another place it is said that we were his enemies at such time as he loued vs Rom. 5. 9. 10. In which respect Paul doth also say that we were knowen of God before we knew him Gal. 4. 9. Them also His meaning is that the election of God is stedfast and sure so that nothing can perish which he will haue to
whereby they may darken the cleare light of the Gospel And also we see many light spirits who flying through friuolous speculations do finde no certaine station and resting place during their whole life VVhen as they desire Christ to make himselfe knowen openly or freely and boldly their meaning is that he do not insinuate himselfe any longer ouerthwaâ—ly and as it were by certaine long circumstances So that they accuse his doctrine of obcuritie which was notwithstanding plaine and shrill enough vnlesse it had fallen amongst deaf men This history teacheth vs that wee cannot escape the deceits and slaunders of the wicked if wee be called to preach the Gospel VVherfore we must watch diligently not be moued herewithall as with some new matter when the same shall befall vs whiche befell our master 25 I haue told you The Lord doth not dissemble that he is Christ and yet notwithstanding he doth not teach them as if they were apt to learne bot doth rather cast in their teeth their malice and wickednesse wherin they were become obstinate because they had profited nothing hitherto being taught by the word and works of God Therfore he blameth them for that that they did not know him as if he should say my doctrine is easie enough to be vnderstood of it selfe and you are in the fault because you do wickedly and maliciously resist God Hee doth afterward speak of works that he may proue that they are guilty of double stubbornnes For besides his doctrine they had an euident testimonie in his myracles vnlesse they had been vnthankfull vnto God Therfore he repeateth that twise that they did not beleeue that he may manifestly proue vnto them that they are wilfully deafe when they shoulde heare his doctrine and blind when they shold behold his works which is a token of extreeme and desperate wickednes He saith that he hath done workes in the fathers name because this was the ende thereof that he might make the power of God knowen by them whereby it might be made manifest that he came from God 26 Because you are not of my sheep He sheweth an higher cause why they doe neither beleeue his myracles nor doctrine namely because they are reprobates And we must note Christ his purpose For because they did boast that they were Gods Church least theyr vnbeliefe should any whit discredite the Gospell he pronounceth that the gift of beleeuing is speciall and truly it is necessarie that men be knowen of God that men may know him as saith Paule Galat. 4. 9. Againe it must needes be that those whome God regardeth not must alwaies continue turned away from him If any man murmur and say that the cause of vnbeliefe is in God because it is in his power alone to make sheepe I answere that he is free from all fault seeing that men do only of voluntarie wickednesse reiect grace God doth purchase vnto himselfe so muche credit as is sufficient but wilde beastes doe neuer waxe tame vntill suche time as they be chaunged into sheepe by the spirit of God They that are such shall in vaine assay to lay the blame of their fiercenesse and wildenesse vpon God which is proper to their nature In summe Christe giueth vs to vnderstande that it is no maruell if there bee but a fewe that obey his gospell because they are cruell and vntamed beastes whosoeuer are not brought vnto the obedience of faith by the spirite of God VVherefore it is an vnmeete and absurd thing that the authoritie of the gospell should depend vpon the faith of men but rather let the faithfull consider that they are so much the more bound vnto God because whereas others do continue in blindnes they are draweÌ„ vnto Christ by the illumination of the spirite Moreouer the ministers of the gospel haue in this place wherewith they may comfort themselues if their labour bee not profitable to all men 27 My sheepe He proueth by an argument drawen from contraries that they are not sheepe because they obey not the Gospell For God doth call those effectually whom he hath chosen so that Christs sheepe are tryed by faith And truly this name sheepe is therfore giuen vnto the faithful because they submit themselues vnto God to be gouerned by the hand of the chiefe shepheard and hauing laid away their former wildnesse they shew themselues easie to be guided and obedient This also is no small coÌ„fort for godly teachers that howsoeuer the greater part of the worlde doth not hearken vnto Christe yet hath hee his sheepe whom he knoweth and of whom he is knowen againe Let them endeuour so much as in them lyeth to bring the whole world vnto Christe his sheepfold but when it falleth not out as they would wish let them be content with this one thing that those shal be gathered together by their diligence who are sheepe The rest I haue expounded before 28 And they shall not perish for â—uer This is an vncomparable fruit of faith that Christ commaundeth vs to be sure certaine voyde of care when as we are gathered into his sheepfold by faith But wee must also note vnto what proppe this certaintie leaneth namely because hee wil be a faithfull keeper of our saluation for he doth testifie that it is in his hand And if sobeit this be not yet sufficient he saith that it kept is safe by the power of the father An excellent place whereby we are taught that the saluation of all the elect is no lesse sure then the power of God is inuincible Furthermore Christe would not speake this rashlye and in vaine but his meaning was to make vnto his a promise which may remaine surely fixed in their mindes Therefore we gather that this is Christ his drift in these wordes that the faithfull and elect may be sure of their saluation VVe are compassed about with strong enemies and so great is our weakenesse that we are not farre from death euery moment yet because he is greater or mightier then all whiche keepeth that whiche is committed vnto him to keepe in our behalfe there is no cause why we should feare as if our life were in daunger we doe also gather heereby howe vaine the hope and confidence of the Papistes is which leaneth vnto freewill vnto their owne power and vnto the merites of workes Christe doth teache those that bee his farre otherwise that they remember that they are in this worlde as in the middest of a wood amongest many robbers and that besides that they are vnweaponed and alwaies as a pray they do also acknowledge that they haue the matter of death shut vp in them so that they doe walke in safetie trusting vnto the keeping of God alone Finally our saluation is therfore certaine and sure because it is in the hand of God because our faith is both weake and we are too too readie and bent to fall But God who hath taken vs into his hand is strong enough so that hee is able to
And many came vnto him This concourse doth shew that Christe sought not the wildernesse to the end he might foreslowe his office but that he might erect the sanctuarie of God in the wildernes seeing that Ierusalem which was his owne seate had obstinately refused him And truly this was an horrible vengeance of God that seeing that the temple which was chosen of God was a denne of theeues the Church of God was gathered together in a base place Iohn truly They gather that Christe was more excellent then Iohn because he wrought so many notably myracles whereas Iohn did no myracle not that we ought alwayes to iudge by myracles but because myracles being ioyned vnto doctrine are of no small importance as we haue sometimes alreadie saide Furthermore this speeche is vnperfect for they compare Christe with Iohn but they doe onely expresse the one member Secondly they take this for a thing which all men do graunt that Iohn was a great prophet of God and that he was endewed with the singular grace of the spirit Therfore they reason fitly that Christ was to be preferred before Iohn because this came to passe only by the certaine prouidence of God that Iohn who was otherwise the greatest Prophete should yet notwithstanding bee set foorth by no myracle whereby it is proued that there was respect had of Christe in that that there might the more account bee made of him And whatsoeuer thinges It seemeth that they said not thus but that it is added by the Euangelist that hee might teache vs that they were persuaded by a double reason to beleeue in Christ because they did in deed see that the 〈◊〉 which Iohn bare of him was true the myracles did purchase vnto him more dignitie Chap. II. 1 ANd there was a certaine man sick called Layarus of Bethania the towne of Marie and Marthe her sister 2 And it was Mary that aunointed the Lord with oyntment and wiped his feete with her hayre whose brother Layarus was sicke 3 Therefore his sisters sente vnto him saying beholde hee whome then louest is sicke 4 And when Iesus hard this he said this sicknes is not vnto death but for the glory of God that the sonne of God may be glorified through it 5 And Iesus loued Martha and her sister and Layarus 6 Therefore after that hee heard that hee was sicke he abode then in the place where he was two dayes 7 Then afterwarde he saide vnto his disciples Let vs goe into Iury againe 8 His disciples say vnto him Master the Iewes sought euen now to kill thee and doest thou goe thither againe 9 Iesus answered are there not twelue houres of the day If any man walke in the day time be stumbleth not because hee seeth the light of this world 10 But and if any man walke in the night hee slumbleth because he hath no light 1 And there was a certaine man sicke The Euangelist passeth ouer vnto another historie which conteineth a most famous myracle For besides that Christ did shewe a singuler token of his diuine power in raysing Lazarus from death he hath also set before our eyes liuely image of the resurrection to come And this was as it were the last act conclusion for the time of his death did now draw neere It is no maruell therefore if he did especially set foorth his glory in that worke the remembrance whereof he would haue deeply imprinted in their minds that it might be a certaine sealing of all the former thinges Christ had raysed vp other that were dead but nowe he sheweth his power vpon a rotten and stinking carkasse The circumstances which serue in this myracle to set foorth the glory of God shall bee noted in their place and order In that he saith that Lazarus was of Bethania the towne of Mary Martha it is likely that this was expressed because Lazarus was not so famous amongest the faithfull as were his sisters For these holy women were wont to lodge Christ as it appeareth out of Luk. 10. 38. The Monkes and such bablers in time of Papistiâ—e did too grosly erre who made of Castelluâ—â— that is a little towne or streete a Castle It proceedeth from like ignorance that they feigne that this Mary the sister of Lazarus was that infamous and wicked woman whereof Luke maketh mention 7. 37. The annoynting was the cause of the errour as if it did not manifestly appear that Christ was oftentimes annoynted and that in diuers places The sinnefull woman of whom Luke maketh mention annoynted Christ at Ierusalem where she liued And Mary did the same thing at Bethania afterward in her streete And the pretertense which the Euangelist vseth annoynted must not be referred vnto the time of the thing done which we haue now in hande but vnto the time when the Euangelist did write as if he should say this is Mary whiche did afterwarde powre out the oyntment which caused the murmuring amongst the disciples 2 Beholde hee whome thou louest is sick A short message but yet such that Christ might gather out of the same what the two sisters meant for vnder this coÌ„plaint they do modestly insinuate their praiers that he would helpe them For we are forbidden to vse a long forme of prayer yet the summe is this that we must cast our eares and what miseries soeuer doe vexe vs into God his bosome that he may send remedie for them So doe these women deale with Christ. They doe familiarly lay before him their griefe and doe hope to be released thereof VVe must also note that they conceiue hope to obtaine helpe by the loue of Christe And this is a continuall rule of praying aright for where the loue of God is there is certaine and present health because he loueth not and forsaketl 4 And when Iesus heard this His meaning was by this answere to deliuer his Disciples from care least they shoulde be greeued because they sawe him so carelesse in his friend his daunger Therefore least they shoulde be in the meane season carefull hee saith that the sicknesse is not vnto death but he rather promiseth that it shal be vnto him a new matter of glory Furthermore although Lazarus were dead yet because Christe restoreth him shortly after vnto life respecting this end he saith that the sicknesse is not vnto death The other member for the glory of God is not so set against it as if this were a perpetuall argument For wee know that euen whilest the wicked do perish the glory of God doeth no lesse manifestly appeare in their destruction then in the saluation of the godly But Christ dyd properly in this place speake of the glory of god which was ioyned with his office Furthermore there appeared no fearefull power of God in the myracles of Christe but that which was sweete and bountifull Therefore seeing that he affirmeth that there is no perill of death when hee will shew foorth his glory and the glorie of his father wee must consider
is dead 15 And I am glad for your sakes that I was not there that you may beleeue But let vs goe vnto him 16 Then Thomas that was surnamed Didimus said vnto his felow disciples let vs go also that we may die with him 17 Therefore Iesus came and founde that hee had lyon in the graue foure daies alreadie 11 Our friend sleepeth Because hee said before that the sicknesse was not vnto death least the disciples should bee too much troubled with a thing vnlooked for he doth now also declare that he was dead and putteth them in hope of his resurrection And their rudenesse is wonderfull that they vnderstand the saying of Christ of sleepe For although it be a metaphoricall kinde of speech yet is it so often vsed and so common in the scriptures that it ought to haue bin wel knowen vnto al the Iewes 12 If he sleepe he is safe VVhen as they say that sleepe will be wholesom for Lazarus they do by this means by the way exhort Christ not to goe thyther And yet doe they not craftily wrest the wordes of Christe vnto their owne commoditie but because they thought hee spake of sleepe they doe willingly catch at that occasion to escape daunger Augustine and many after him do cunningly play the Philosophers in this worde sleepeth namely that it is applyed vnto death for this cause because it is as easie a matter for God to rayse the dead to life as it is for vs toawake those that sleep But we may gather out of the continual vse of the scripture that Christ thought no such thing yea seeing that this selfe same translation is common also amongest the profane writers it is without all doubt that it came into vse by no other means saue only because the dead cark as lyeth without any sense or fealing euen as the body of man when he sleepeth For which cause sleepe is not vnfitly tearmed the image of death in Homer it is called the brother of death Furthermore whereas by this worde the sleeping of the bodies onely is signified certaine mad felowes do most foolishly wrest it vnto the soules as if being depriued of vnderstanding they were in daunger of death Furthermore Christe setteth foorth his power in this because he saith he will come that he may awake Lazarus For although the easinesse of the resurrection is not expressed by this woorde sleepe yet Christe sheweth that he is the Lord ouer death when as he saith that he awaketh those whom he restoreth to life Therfore Iesus said thē plainely vnto them This was the most singuler goodnesse of Christ that he could suffer so great grossenesse in his Disciples And truely he deferred to endow them with greater grace of the spirit for a season that being renued in a moment the myracle might bee the greater VVhen he saith And I am glad for your sakes his meaning is that his absence was profitable for them because his power should haue byn more obscure if he had holpen Lazarus by and by For the nigher the workes of God doe drawe vnto the ordinarie course of nature the more base doe they waxe and the glory thereof doth the lesse appeare which thing we doe dayly trie For if hee reache foorth his hande by and by we do not lay holde vpon his helpe Therefore to the ende the Disciples myght acknowledge that the resurrection of Lazarus was indeed a work of God it was requisite that it should be deferred that he might be most farre from all remedie that could come by meanes of man And we must remember that which I saide before that the fatherly sufferance of god is here represented in y e person of Christ. Therfore when as God doth suffer vs being ouerwhelmed with griefs long time to languish let vs know that hee doeth by this meanes prouide for our safetie VVe truly doe grone being carefull and sorrowfull but the Lorde reioyceth in our welfare and there appeareth in this poynt double gentlenesse of his that he doth not only pardon our faults but doth ioyfully find meanes to redresse the same That you may beleeue He doth not meane that this was the first beginning of faith in them but a confirmation of the faith which was already begun for as much as it was very small and weake Neuerthelesse he telleth them that they would not haue beleeued vnlesse the hande of God had been openly shewed 16 Then Thomas Hitherto the disciples endeuoured to pull backe Christe Now is Thomas readie to follow but without any confidence he doth only arme himselfe with Christ his promise that he may follow him ioyfully and quietly For these are wordes of distrust Let vs goe that we may dye whereas it became them to be sure of life Furthermore the relatiue him may bee expounded as well of Lazarus as of Christ but and if you expound it to be spoken of Lazarus it is a taunt as if he had saide what good shall we doe by comming thither Vnlesse peraduenture we cannot otherwise doe the dutie of friendes vnlesse we die together with him Yet doe I rather allow the other sense that Thomas doth not refuse to die with Christ. But this as I haue said floweth from a rash zeale because he should rather haue been encouraged by the faith of the promise 18 And Bethania was high to Ierusalem almost fifteene furlongs 19 And many of the Iewes came vnto Martha and Mary that they might comforte them for their brether 20 Therfore when as Martha had hearde that Iesus did come the came to meet him and Mary sate at home 21 Therefore Martha saide vnto Iesus Lord if thou hadst been heere my brother had not been deal 22 But nowe I knowe also that whatsoeuer thou shalt desire of God God will giue it thee 23 Iesus saith vnto her thy brother shall ryse againe 24 Martha saith vnto him I know that he shall rise againe in the resurrection in the last day 25 Iesus saith vnto her I am the resurrection and the life he that beleeueth in me though he were dead yet shall he liue 26 And euery one that liueth and beleeueth in mee shall neuer die Doest thou beleeue this 27 Shee saith vnto him truly Lord I beleeue that thou art Christ the sonne of God which shoulde come into the worlde 12 And Bethanie was The Euangelist doth diligently prosecute those thinges which serue vnto the certaintie of the historie He sheweth how nigh Ierusalem was vnto the towne of Bethanie least any shoulde maruell that many of their friendes came thence to comfort the sisters whō God would haue to beare witnesse of the myracle For although they were moued with the dutie of curtesie yet were they gathered together by the secrete counsell of God to some other ende least the resurrection of Lazarus should be obscure or shoulde haue those onely to beare witnesse thereof who were of his owne family And here is proued the malicious vnthankfulnesse of the nation that this so
manifest a token of Gods power being shewed in a famous place in a great assemblie of people and euen almost at the gates of the Citie as vpon a stage doth straightway vanish out of their sight Yea the Iewes shutting their eyes maliciously did of set purpose not see that which was before their eies And truly this is no new or strange thing that men who doe alwayes too greedily gape after myracles are altogether dull and blockish at the consideration thereof The distance of place which is here noted was not two miles For a furlong containeth sixe hundred foote that is an hundred and fiue and twentie pases 19 That they might comfort them This was the thing for which they came but God had respect vnto another thing as I haue alreadie saide Furthermore it appeareth that the house of Lazarus and of his sisters was full of dignitie and honourably reuerenced And because it is a naturall thing that the death of friendes should bring vnto men sorrow heauines this dutie whereof the Euangelist maketh mention is not to be disalowed saue only that the corrupt excesse whiche reigneth as in other parts of the life so in this doth corrupt a thing which is of it self not to be discommended 20 Therfore when Martha had heard Martha went out of the Towne as wee shall afterward see peraduenture not only for reuerence sake but that she might receiue him more priuily because the daunger was freshe in memorie and the rage of the enemies was as yet scarse wel appeased which being somewhat pacified by the departure of Christ into Galilee might breake out a fresh so soone as it was heard that hee was returned 21 Lord if thou hadst been heere She beginneth with a complaint although shee doeth by this meanes modestly signifie vnto him what shee wold For it is as much as if she shold say Thou couldest by thy presence haue deliuered my brother from death yea thou canst euen now do it because God will denie thee nothing And by speaking thus she doth rather fauour her affection then keepe her selfe vnder the rule of faith I confesse indeede that these wordes did partly proceede from faith but I say that ther were certaine disordered affectiōs mixed with thē which carryed her beyond her boundes For whence had she this hope that her brother should not haue died if Christ had been present Truly it was not conceiued of any promise of Christe therefore it remaineth that she doth rather obey her owne desires then submit her selfe vnto Christ. It is a poynt of faith that shee ascribeth vnto Christe power and most singuler goodnesse but in that she promiseth herself more then she had heard of Christ that agreeth not with faith For we must alwayes hold the mutuall consent betweene the worde and faith least man doe forge vnto himselfe any thing rashly besides the worde of God Moreouer Martha did sticke too much in the corporal presence of Christ. Therefore the faith of Martha being mixed with and intangled with immoderate desires and not altogether voide of superstition could not shine out with perfect brightnesse so that there do only certaine sparkles appeare in these wordes 23 Thy brother shall rise againe This is wonderfull gentlenesse of Christe in that pardoning vnto Martha those faultes whereof we haue spoken he promiseth vnto her more of his owne accord then she durst precisely and openly aske 24 I know that he shall rise againe Now appeareth the too too greate fearfulnesse of Martha in that shee doth extenuate the saying of Christ. VVe said euen now that she went farther then was meete when shee feined vnto her selfe an hope after her owne imagination now shee falleth into the contrarie vice in that shee stood as it were trembling when as Christe reached out his hande VVherefore wee must take heed of both these thinges that we take not vnto our selues friuolous hope heere and there as winde being destitute of the worde of god and againe that the Lord doe not finde our heartes eyther shut or els too straitly restrained when he openeth his mouth But Martha meante to gather out of this answere some other thing then she durst hope for out of the wordes of Christe as if she should say if thou meane the last resurrection I doe not doubt but that my brother shall rise againe in the last day and with this hope doe I comfort my selfe but I cannot tell whether it hath any farther meaning or no. 25 I am the resurrection and the life Christe doth first of al affirme that he is the resurrection and life that done he doeth seuerally expounde both the members of that sentence In the former place he calleth him selfe the resurrection because the restoring from death to life is former in order then is the state of life But all mankinde is drowned in death Therefore no man shall bee made partaker of life saue hee that shall first rise from death So that Christ doth teache that hee is the beginning of life and he addeth afterwarde that the perpetuitie continuaunce of life is a worke of his grace Furthermore the expositiō which foloweth immediatly doth manifestly declare that he speaketh of the spirituall life He that beleeueth in me although hee shall bee dead yet shall hee liue VVhy is Christ then the resurrection Because he doth regenerate by his spirite the children of Adam who were estranged frō God through sin that they may begin to lead a new life VVhich thing I haue handeled more largely before in the Chap. 5. 21. and 24. ver And paule vnto the Ephesians is the best interpreter of this place Ephesians 2. 5. and 5 8. Let them now bee packing who babble that men are prepared by the motion of nature to receyue the grace of God It is as much as if they shoulde say that dead men doe walke For in that men doe liue and breath are endowed with sense vnderstanding and will all that tendeth to destruction because there is no part or facultie of the soule which is not corrupt and turned away from that which is right VVhereby it commeth to passe y t death reigneth euery where For the estranging from God is the death of the soule Therefore those which beleeue in Christ wheras they were before dead they do begin to liue because faith is the spirituall resurrection of the soule doth after a sort quicken the soule it self that it may liue vnto God according to that which is said before chap. 5. 25. The dead shall heare the voyce of the sonne of God and they that shall heare shall liue This is surely an excellent title and commendation of faith that powring the life of Christe into vs it deliuereth vs from death 26 And euery one that liueth and beleeueth in mee This is the exposition of the second member namely how Christ is the life because he doth neuer suffer that life to fall away which he hath once gyuen but preserueth it vnto the ende For
and trouble that they mighte not neglecte the externall profession of their godlinesse what excuse can wee haue at this day if wee doe not testifie that wee worshippe the true GOD at our owne house The worship of the lawe is ceased yet the Lorde hath left vnto his Church Baptisme the holy Supper and the publike ryte of prayer that in these the faithfull may exercise themselues Therfore the neglecting of these things doth bewray that the studie of godlinesse is too cold in vs. 21 They came vnto Phillip This is a signe of reuerence that they goe not straightway vnto Christ but are desirous to haue Phillip to make a way for them that they may come vnto him For reuerence doeth alwayes bring foorth modestie of her selfe And whereas the Papistes do hereby gather that the dead must be called vpon that they may be our patrones with Christ and God the father it is so ridiculous that it necdeth no refutation The Greekes speake in presence of Phillip he that calleth vpon the dead from whom he is separated how is he like vnto them I pray you But these are fruites of mans boldnesse after that it hath once graunted to it self libertie to wander without the bounds of the worde of God The Papistes did foolishly and rashly inuent of their owne braine the inuocation of Saints now to the ende they may get to themselues some false colour and cloake out of the worde of God they corrupt and rack the scriptures and are not afraide to set the same to be laughed at shamefully 23 The houre commeth Many doe expound this of his death because the glory of Christ was thereby declared therefore as they thinke Christ doth now shew that the time of his death was at hand But I do rather referre it vnto the preaching of the Gospel as if he had said that the knowledge of him should be immediately spread abroade throughout all partes of the world So that he meant by this meanes to preuent that despayre or casting downe into which his death myght bring his disciples For he sheweth that there is no cause why they should bee discouraged because the doctrine of the Gospell shall neuerthelesse be published throughout the whole world Furthermore least this cogitation concerning his glory doe vanish away shortly after when as he shal be adiudged to die hanged vpon the crosse and at length buried he preuenteth that in time sheweth that 〈◊〉 the slaunder of his death doth no whit hinder his glory He vseth a most fit comparison concerning this matter vnlesse saith he the wheat corne shall die or rot it remaineth drie and barren But the death of the seede doth quicken it better that the fruite may come thence In summe Christ compareth his death vnto sowing which whilest that it seemeth to tende to the destruction of the wheat it is a cause of farre greater encrease And although this admonition was most necessary at that instant yet it hath a continuall commoditie in the Church And it is meete that wee begin first at the head That terrible showe of ignominie and curse which appeareth in the death of Christ doth not only darken his glory but also take it quite away out of our sight Therefore wee must not sticke and abide in his death alone but wee must also consider what fruite his resurrection brought foorth So that nothing shall keepe backe his glory from shining euery where Afterward we must passe vnto the members For we doe not only thinke that wee perishe in death but our life is also like vnto a continuall death Colloss 3. 3. Therefore we shall be quite vndone vnlesse that comfort doe helpe vs wherewith Paule lifteth vs vp If our outward man be corrupt the inwarde man is renued from day to day 2. Cor. 4 16. Let this therfore be the continual meditation of the godly whenas they are oppressed with diuers sorrowes and miseries when as they are broughâ— vnto the greatest straits whenas they are pinched with hunger nakednes or diseases when as they are vexed with iniuries when as they thinke that they shal be continually swallowed vp of death that this is the â—owing which shall bring foorth fruite in due time 25 he that loueth his life Christ adioyneth an exhortation vnto doctrine for if we must die that we may bring foorth fruite we must patiently suffer God to mortifie vs. And because he setteth the loue of life against the hatred thereof we must vnderstand and know what it is to hate the life and what to loue it He which is intangled with the immoderate desire of this life and cannot leaue this world willingly he is said to loue his life and he that contemning this life doeth goe vnto death with a valiant minde is said to hate his life Not that the life is simplie to be hated which is for good causes reckoned amongest the chiefest benefites of God but because the faithfull must willingly cast away the same when as it keepeth them backe from comming vnto Christ. Likeas if any man should shake off from his shoulders a troublesome and vnprofitable burden when as he will make hast to go to som other place To be briefe it is not euill of it selfe to loue this life so that we be only as strangers in the same being alwaies bent toward y â— mark For this is the lawfull maner of louing the life if wee continue in the same so long as the Lorde thinketh good and are alwayes readie to depart out of the fame at his will and pleasure or that I may conclude in a word if carrying the same as it were in our hand we do offer it vn to God as a sacrifice VVhosoeuer is addicted vnto this life beyonde this he destroyeth his life that is he throweth it into eternal destructioÌ„ For y â— word perdere doth not signifie in this place to loose a thing which we loue dearely but to destroy This word anima is vsually taken for the life Some doe take it in this place for the place of the affections as if Christe had saide hee that yeeldeth too much vnto the desires of the flesh he destroyeth his soule But this is too far fet y â— other is more simple and plaine that hee hath the best way to enioy his life continually which neglecteth the same Furthermore to the end the sense may the better appeare this clause in the worlde which is only once expressed must be repeated twice that the sense may be that those men do but euil prouide for their life which loue the same in this world again that those men doe truly know howe they may saue their life who despice the same in the worlde And truly whosoeuer is tyed fast to the worlde hee doth of his owne accord depriue himselfe of life whereof wee shall not bee heires vnlesse we be pilgrimes and strangers in the worlde Therefore that is a beastly affection whiche reigneth in all the vnfaithfull whiles that desiring
is profitable to be knowen It was requisite that Thomas his curiositie should bee brideled therfore Christ disputeth not in what estate he shal be with the father but he stādeth vpō a more necessarie point Thomas would willingly haue heard what Christ would do in heauē likeas we are sometimes wearied with those curious speculatiōs But it is more meet for vs to be occupied about som other matter to witte how we may be partakers of the blessed resurrection Furthermore the summe of this sētence is that whosoeuer enioyeth Christe hee wanteth nothing and that for this cause he striueth to goe beyond the farthest perfection whosoeuer is not content with him alone He setteth downe three degrees as if hee did say that he is the beginning the middle and the ende VVhereupon it followeth that we must beginne at him we must goe forward in him and in him must we end VVe neede not to desire any higher wisdome then that which can leade vs vnto eternall life he testifieth that this wisdome is found in him Now the way to obtaine lyfe is that we become new creatures he affirmeth also that this thing must be sought no where els saue only in him he telleth vs furthermore that he is the way wherby alone we may come thither Therefore least he fayle vs in any poynt he giueth vs his hande when we go astray and he humbleth himselfe so farre that he directeth euen sucking children hauing professed himselfe to be a guide hee leaueth not his in the middest of the race but maketh them partakers of the trueth He maketh them reape the fruite thereof at length then whiche there can no better or more excellent thing be inuēted Seing that christ is the way there is no cause why the ignoraunt and weake should complaine that he hath forsaken them seeing that hee is the trueth and the life he hath also in himselfe that wherwith he is able to satisfie the most perfect Finally Christ speaketh that now of blessednes which I sayd of late touching the obiecte of faith All men doe rightly iudge and confesse that blessednes consisteth in God alone but they are deceiued afterward in this that whilest they seeke God else where then in Christ they pull him away after a sort from his true and perfect diuinitie Some mē do take trueth in this place for the sauing light of the heauēly wisdom othersom take it for the substance of life and of al spiritual good things which may be set against shadowes and figures as in the firste chapter grace and truth were made by Iesus Christ. I think y t trueth ought to be taken for the perfection of faith as way ought to be taken for the beeginning and first rudimentes The summe is this that if anye man turne aside from Christ he can do nothing but erre if any man stay not wholy vppon him he shal be fedde with nothing else but winde and vanity else where if any man go beyond him he shall finde death in steede of lyfe No man commeth vnto the father This is the exposition of the sentence nexte going before for hee is the way for this cause because he leadeth vs vnto the father he is the trueth and the life therfore because we apprehende and lay hold on the father in him This may be truely said concerning inuocation that no praiers are heard saue onelye through Christes ayde and assistance but because Christ intreate not in this place of prayer vnderstand simply that men do feigne vnto themselues meere labirinths so often as hauing left Christ they striue to come vnto God For Christ proueth that he is the life because wee possesse God in him alone with whō is the foūtaine of life VVherfore al diuinitie without Christ is not only confused and vaine but also foolish false and corrupt For although there proceede somtimes excellent speaches from the Pholosophers yet haue they nothing but that which is fraile and also entangled with peruerse errours 7. If you had knowne mee He confirmeth that which we haue already sayde that that curiositie is foolish and daungerous when as menne that are not content with him doe desire to come vnto God by bie wayes They confesse that there is nothing better then the knowledge of God but when as he is nigh vnto them and insinuateth himselfe familyarlye they wander through their owne speculations and seeke him aboue the cloudes whom they cannot afoarde to beholde being present Therefore Christ reprehendeth the Disciples beecause they doe not acknowledge that the fulnes of the godhead was reuealed vnto them in him I see saith he that you haue not known me hetherto rightly and lawfully beecause you know not as yet the liuely image of the father which is expressed in me And from this time Hee addeth this not onely that hee may myttigate the bytternesse of the reprehension but also that hee maye accuse them of vnthankefulnesse and sluggishnesse vnlesse they consider and weigh what is giuen him For this is spoken rather in commendation of his doctrine then that hee might extoll their fayth Therefore hys meaninge is this that they maye nowe beeholde GOD if sobeit they open their eyes In this woorde seene is expressed the certeintie of fayth 8. Philip saith vnto him Lord shew vs the father and it sufficeth vs. 9. Iesus saith vnto him am I so long with you and haue you not knowne me Philip he that hath seene me hath seene the father and how saiest thou shew vs the father 10. Beleeuest thou not that I am in the father and the father in me the words which I speake vnto you I speake them not of my selfe but the father which abideth in me hee doth the workes 11. Beleeue me that I am in the father and the father in me if not beleeue me for the workes sake 22. Verely verely I saye vnto you hee that beeleeueth in mee the woorkes whiche I doe hee shall also doe them and hee shall doe greater then these because I goe to my father 13. And that which ye shal aske in my name this wil I do that the father may bee glorified in the sonne 14. If you shal aske any thing in my name I wil do it 8. Shew vs the father It seemeth to be a very absurd thing that the Apostles do so interrupt the Lord now and then For to what end spak he saue onely that he might teach them that thing wherof Philip asketh enquireth yet is there no fault described in this place which is not common to vs aswel as to them VVe say that we seeke God earnestly when he standeth before vs we are blind 9. Am I so long with you Christ chideth Philip by good right because he had not the cleare eies of faith He had God present in Christ yet did he not behold him VVhat letted him saue onely his vnthankfulnes So at this day they profit litle in the Gospel who being not contente with Christ alone are carried into wandring
shal afterward declare in his place That the father may be glorified This place agreeth with the sayinge of Paule that euery tongue may confesse that Iesus is Christe to the glory of God the father Philip. 2. 11. The end of all thinges is the sanctification of the name of God But the lawfull meanes to sanctifie it is expressed in this place to witte in the sonne and through the sonne For seeing that the maiestie of God is hidden from vs of it selfe it shineth in Christ seeing that his hand is hidden we may see the same in Christ. Therefore it is not lawfull for vs to separate the sonne from the father in those benefites which the father giueth vs according to that He that honoureth not the sonne he honoureth not the father 14. If you shall aske any thing This repetition is not in vaine All men see perceiue that they are vnworthy to come vnto God yet the greater part breaketh our as being madde and speaketh vnto God rashly proudly Afterward when as that vnworthines whereof I haue spoken commeth into their mindes euery manne forgeth vnto himselfe diuerse meanes But when God willeth vs to come vnto him hee setteth beefore vs one Mediatour by whom he will be intreated and be mercifull And here the frowardnes of mans nature breaketh out againe beecause the greater part ceaseth not hauing left the way to go about through crooked boughtes This commeth to passe therefore because the power and goodnes of God is laid hold vpon in Christ onely slenderly and malitiously There is also a second errour that we doe not consider that we are all excluded from comming to God worthily vntill we be called by him and that we are called onely by the sonne But and if one testimony be not sufficient for vs yet let vs know that seeing that Christ repeateth this againe that we must pray the father in his name he dooth as it were lay hand vppon vs least we spend our labour in vaine in seeking other patrons 15. If yee loue me keepe my commaundements 16. And I wil pray my father and he shal giue you another comforter that hee may continue with you for euer 17. The spirit of trueth whom the world cannot receiue because it seeth him not neither knoweth him But yee know him beecause hee abideth with you and shall bee in you 18. I wil not leaue you as orphanes I come vnto you 15 If you loue me That was true and sincere loue wherewith the disciples loued Christ yet had it some superstitiō mixed with it as it befalleth vs oftentimes in like sort For that was preposterous in that they desired to keepe him stil in the world To the end he may reform this fault he willeth them to bend their loue vnto some thing else to wit that they bend their whole studye to keepe the preceptes which he had giuen A most profitable doctrine because there be but a few of those that seeme to themselues to loue Christ that worship him as they ought yea rather when they haue done some foolishe toy they thinke all is well But on the contrary the true loue of Christ is reduced in this place vnto the keeping of his doctrine as vnto the only rule wherby it must be tried Moreouer we are taught how corrupt our other affections are seeing that euē our loue toward Christ is not without fault vnlesse it bee framed vnto pure obedience 16. And I will pray my father This remedy was prepared to pacifie the sorrow which they might conceiue by reason of Christ his absence notwithstanding Christe promiseth therewithall that hee will giue them strength to keepe his commaundementes otherwise the exhortatiō had had but small strength Therefore hee preuenteth it in time and telleth them that howsoeuer he be absent from them in bodye yet will hee not suffer them to be destitute of helpe because hee will be present with thē by his spirit He calleth the spirite in this place the gifte of the father suche a gifte as he will obtaine by his praiers he will promise else where that hee giueth it Both these thinges are saide truelye and fitly for inasmuche as Christ is our mediatour and patrone he obtaineth the grace of the spirit of the father inasmuch as he is God he giueth it of himselfe The meaning of this place is I was giuen vnto you of the father as a conforter yet onely for a season now seeing that I haue fulfilled my course I wyll desire that there may another be giuen you which may not be temporal but that he may continue with you for euer This name comforter is giuen in this place both to Christ and also to the spirite that by good right for this office is common to them both to comfort and exhorte vs and to defend vs with their ayde and patronage Christe was vnto his a patrone so long as he liued in the world afterward hee committed them to the tuition and ayde of the spirite If anye manne aske this question whether we be not vnder the tuition of Christe at this daye or no wee may readily aunswere that Christe is our patrone for euer but not after a visible sorte So long as hee was conuersant in the worlde hee shewed himselfe openly to bee their patrone but hee defendeth vs nowe by his spirite Hee calleth him another comforter beecause of the difference of good thinges whiche wee receiue from them both It was proper to Christ to pacifie the wrath of God to redeeme men from death to purchase righteousnes and life by purging the sinnes of the world it is proper to the spirite to make vs partakers aswel of Christe himselfe as of all his good things Although we may well gather the distinction of persons out of this place for the spirit must needes differ from the sonne in some propertie that he may be another 17. The spirit of trueth Christ adorneth the spirit with an other title to witte that hee is a teacher of trueth VVhereuppon it followeth that vntill such time as we be inwardly taught by him all our mindes are taken with vanitie and lying VVhome the world cannot receiue This opposition dooth amplifie the excellencie of the grace which God dooth vouchsafe to bestowe vppon those alone that be his For his meaning is that it is no small gyft whereof the world is depriued In which sense Isaias saieth also 60. 1. Behold darkenes shall couer the earth and a myste the people but the Lorde shall arise vppon thee For Gods mercy towarde the Church deserueth so much the greater praise whilest that hee lifteth vppe the same aboue the whole world Notwithstanding Christe dooth therewithall exhort the disciples that they doe not driue away frō them the grace of the spirite beeing pufte vppe with the sense and vnderstanding of the fleshe Earthly menne count all that but a dreame whatsoeuer the Scripture saieth concerninge the holye Ghoste beecause why lest they trust to their owne reason
they despise the heauenlye illumination Although this pride dooth reigne euery where which extinguisheth the light of the holy spirite asmuch as is possible yet let vs who acknowledge our owne pouertie knowe that what sound vnderstanding soeuer wee haue it proceedeth from no other fountaine Neuerthelesse the woordes of Christe doe declare that nothing canne be perceiued concerninge the holye spirite by humane sense but that hee is knowne by the experience of fayth alone The worlde saieth hee cannot receiue the spirit beecause it knoweth him not but yee knowe him beecause hee abydeth with you Therefore it is the spirite aloane whiche reuealeth himselfe vnto vs by dwellinge in vs beeing otherwise vnknowne and vncomprehensible 18. I will not leaue you as Orphanes This place teacheth what menne are and what they are able to do when they are depriued of the ayde of the spirit to witte they are fatherlesse children layd open to all manner deceites and iniuries vnfitte to gouerne themselues finally vnfitte of them selues to doe any thing The onely remedy of so great want is if Christe doe gouerne vs by his spirit which thing he promiseth he wil do Therefore the Disciples are firste admonished of their owne weakenes to the ende they may distrust themselues and depende vppon Christe his ayde alone Secondly he putteth them in good hope by promising a remedie because he saith that he wil not faile them VVhen as he saith I wil come vnto you he declareth how he dwelleth in his and fulfilleth all thinges to witte by the power of his spirit VVhereby it appeareth also that the grace of the spirite is an excellent and euident testimonie of hys diuinitie 19. Yet a litle and the world shal see me no more but you see me because I liue and you shal liue 20. In that day yee shall knowe that I am in the Father and you in mee and I in you 19. Yet a litle He proceedeth in the commendation of the peculiar grace which ought to haue sufficed the disciples to lighten yea quite to remoue their sorrowe VVhen as saieth hee I shall be remoued out of the sight of the world I will neuerthelesse be present with you And to the ende we may enioy this secrete beholding of Christe wee must not esteeme his presence or absence by the sense of the flesh but we must endeuour to behold his power with the eyes of faith VVhereby it cōmeth to passe that the faithful haue Christe alwayes present with them by his spirite and doe also beholde him how farre soeuer they be distant from him in body because I liue There may be a double sense and meaning of these words eyther that this sentence may be a confirmation of the next member or that it may be read by it selfe that the faithfull shall liue for this cause because Christ liueth I do willingly embrace the former sense out of which notwithstāding this other doctrine is gathered that the life of Christ is the cause of our life He dooth first of al note the cause of the difference why he shal be seene of his not of the world because Christ cānot be seene saue only according to the spiritual life wherof y e world is depriued The world seeth not christ it is no merueil for death is y e cause blindnesse But so soone as a man beginneth to liue by the spirit he is also endowed with eyes to see Christ. And this falleth out therefore beecause our life is also ioyned with Christe his life and floweth thence as from a fountaine For we are dead in our selues and the life wherein we flatter our selues is most wicked death Therefore when wee are occupied about obtaining life we must turne our eies toward Christ must translate his life vnto our selues by faith that our consciences may be fully assured that we are free from al daunger of death so long as Christe liueth for that is sure and certeine that his life is no life when his members are dead 20. In that day Many referre it vnto the daye of Pentecost but the continuall tenor as it were of one day is noted rather from the time that Christ shewed forth the power of his spirit vntill the laste resurrection They beganne to know already but it was a certeine slender rudimente or first instruction because the spirit had not wrought so effectuallye in them as yet For the wordes tende to this end that it cannot bee knowne by an idle spectulation what maner spiritual and mistical vnion that is which is betweene him and vs and againe betweene him and the father but that this is the onely way and meanes to know the same when as he powreth out his life into vs by the hidden woorking of the spirite and that is the experiment of faith whereof I spake a litle before And wheras the Arrians abused this testimony in times past that they might proue that Christ was God onely by participation and grace their cauill is easily aunswered For doubtlesse Christ entreateth not simply of his eternall essence but he commendeth that diuine power which was reuealed in himselfe For as the father hath giuen vnto the sonne the fulnesse of all manner of good thinges so againe the sonne hath powred out himselfe into vs. VVee are saide to bee in him beecause when as wee are engrafted into his body we are made partakers of righteousnesse and of all his good things hee is said to be in vs because hee dooth plainely declare by the efficacie of his spirit that he is vnto vs the authour and cause of life 21. He that hath my preceptes and keepeth them it is he that loueth me and hee that loueth me shal be loued of my father and I wil loue him and will reueale my self vnto him 22. Iudas saith vnto him not Iudas Iscariotes Lord what is done that thou wilt shew thy self vnto vs and not vnto the world 23. Iesus aunswared and saide vnto him if anye manne loue mee hee will keepe my woorde and my father will loue him and wee will come vnto him and wil abide with him 24. He that loueth not me keepeth not my sayings and the word which you haue heard is not mine but his that sent me 2◠Hee that hath my preceptes Hee repeateth the former sentence agayne because the true tryall of our loue toward him consisteth therin if we keepe his commaundementes VVhereof he putteth the disciples so often in minde least they misse the marke because we are most bent to fall awaye vnto carnall affection so that wee loue something else then Christ vnder the name of Christ. VVherunto appertaineth that of Paul likewise 2. Corin. 5. 16. Although we haue knowne Christe according to the flesh yet doe we know him so no more Therfore let vs be a new creature To haue the preceptes of Christ signifieth to be well instructed in them and to keepe them is to frame a mans selfe and his life according to their rule He that loueth me Christe speaketh
of GOD Christe came downe vnto vs to the end he might lift vs vp thither You were saith hee to reioyce that I returne vnto my father because this is the last mark whereat you must ayme Hee dooth not declare in these woordes what hee differeth from the father in himself but to what end he came down vnto vs that he might vnite vs vnto God vntill we come thither wee stande as it were in the midle of the race And wee doe also imagine onelye halfe a Christe and a rent Christ vnlesse he bring vs vnto God That place of Paule is like to this 1. Cor. 15. 24 where as he saide that Christ should delyuer vppe the kingdome to God and the father that God maye be all in all Christ reigneth not onely in his humane nature but in asmuch as hee is God reuealed in the flesh How shall he then put off the kingdome To wit because the diuinity which appeareth now only in the face of christ shal thē be reuealed in it self There is this only difference because Paul describeth in that place the chiefeste and last perfection of the diuine brightnes the beames whereof beganne to shine after Christ his ascention To the ende the matter may appeare more plainelye wee muste yet speake somewhat more grosly Christ doth not compare his fathers diuinitie with his owne in this place neither doth he compare his humane nature with the diuine essence of the father but he rather compareth his present estate with the heauenly glory whereunto he should be receiued immediately as if he shuld say you desire to kept me in the world but it were better for me to ascēd into heauē Therfore let vs learne to behold Christ abased in the flesh so that he may leade vs vnto the fountayne of blessed immortalitie For he is not made our guide that he may only lift vs vp vnto the sphere of the Sunne or the Moone but that he may make vs one with God 29. And now I haue told you beefore it come to passe that when it is come to passe you may beleeue 30. I do not any more speak many things vnto you for the prince of this world commeth and he hath nothing in me 31. But that the world may know that I loue the father and as the father hath commanded me so I do arise let vs go hence 29. And now I haue told you It was requisite that the Disciples should be oftentimes admonished of this matter beecause it was an hydden mystery farre exceeding all humane capacitie Hee saieth that he foretelleth that which should come to passe that they may beleeue when it is come to passe For this was a profitable confirmation of their faith when as they did call to minde Christe his prophesies and saw that fulfilled which hee spake beefore Yet this seemeth to be a kynd of grauntinge as if Christe should say because you are not as yet able to receiue such an hidden mysterie I pardon you vntil the thing be come to passe which shal be vnto you in stede of an interpreter to expoūd this doctrin Therefore although he seemed for a season to singe vnto deaffe menne yet it appeared afterward that his words were not as it were spread abroade in the aire but that the seede was sown vppon the ground And as Christ speaketh in this place of his word and the euent of thinges so his death and resurrection and ascention grow togeather into one with his doctrine so that they ingender faith in vs. 30. I do not any more speake many thinges with you His meaning was to make the Disciples giue care vnto him by this woorde and more deeplye to imprinte in their mindes his doctrine For ynough of a thing causeth for the moste parte loathsomnesse and that is more feruentlye desired which we haue not at hande and that is more willingly receiued which shall be by and by taken away Therefore hee denounceth that hee wyll shortly departe to the ende they may be the more desirous to heare his doctrine And although Christ doth not cease to teach vs during the whole course of our life yet this sentence may be also applyed vnto our vse because for asmuch as our lyfe is but short we must vse the opportunitie For the prince of this world commeth and hath nothing in mee Hee might haue sayde simply and slattly that hee should dye shortly and that the houre of his death is nowe at hande but hee vseth some circumlocution to the ende hee may fortifie theyr mindes least being terrified with suche as vnseemely and horryble kinde of death they fainte For to beleeue in Christe crucified is nothing else but to seeke lyfe in hell He saieth firste that this power is graunted vnto Sathan then afterwarde hee addeth that hee will yeelde for this cause not beecause hee is enforced with necessitie but that hee may obey the Father The deuill is called the prince of this worlde not beecause hee hath any kingdome separated frō God as the Manichees did feigne but because hee exerciseth his tyrannye in the worlde through Gods permission Therefore so often as we heare this Epithite giuen vnto Satan let vs be ashamed of our miserable estate For howe proude soeuer menne bee they are the bondslaues of Sathan vntyll they be regenerate by the spirite of Christe For all mannekinde is comprehended in this place vnder this worde worlde For there is one delyuerer which delyuereth vs from this horrible slauery And seeings that this punishment was layde vppon the sinne of the first manne likeas it encreaseth dayly and is worse and worse because of new sinnes let vs learne to hate both our selues and our sinnes VVe are so holden captiue vnder Sathan his gouernment that yet notwithstang this seruitude dooth not make vs blamelesse seeing that it is voluntary Furthermore wee must note that that is attributed vnto the deuill in this place whiche is done by wicked men for seeing that they are carryed by the violente motion of Sathan that is worthily accounted his worke whatsoeuer they doe Hath nothing in me Because it came to passe through the sinne of Adam that Sathan hath the rule of death hee could not haue touched Christ who was free from al sinne vnlesse he had willingly submitted himself Although I suppose that these words reach farther then they are wonte to be expounded for the interpreters say thus Sathan findeth nothing in Christ because there is no matter of death in him forasmuch as hee is cleane from al spots of sinne But in my iudgement Christ doth not onlye speake of his cleannesse in this place but also of his diuine power which was not subiect to death For it was requisite that the Disciples shoulde knowe that he yeelded not through infirmitie leaste they shuld not thinke so honourably of his power as they ought But that former sentence is also included in this general sentence that he is not bound to Sathan in dying the death VVhence we
glorifie thou mee father with thy selfe with the glory which I had with thee before the worlde was 1 These thinges spake Iesus After that the Lorde had made an ende of preaching vnto his Disciples concerning the bearing of the crosse he set before them comfortes whereunto they might leane and so persist VVhen hee promised them the comming of the spirite hee put them in better hope and hee intreated of the glory excellencie of his kingdome Nowe he turneth himselfe vnto prayer and that for good causes for doctrine waxeth colde vnlesse it be made effectuall by God Therefore he giueth an example to all teachers that they doe not onely take paine in lowing the seed of the woorde but that they intermingle prayers that they craue Gods helpe that his blessing may make their labour fruitefull In summe this prayer of Christe was as it were a sealing vp of the former doctrine both that it might bee sure in it selfe and also that the Disciples might the more stedfastly beleeue it In that Iohn saith that Christ prayed lifting vp his eyes toward heauen that was no small signe of zeale and feruentnesse For Christe testified in deede by this gesture that he was rather in heauen by the affection of his minde then in earth that he might talke familiarly with God He looked vp toward heauen not because God is shut vp there who doeth also fill the earth but because his maiestie appeareth there chiefly and secondly because the beholding of heauen doth admonish vs that the power of God doth farre surpasse all creatures To the same purpose serueth the lifting vp of his handes when as he prayed for seeing that men are slacke and slowe by nature and their earthly nature doth bend them downewarde they haue neede to be stirred vp thus yea they haue neede of chariots to carry them vp vnto God But and if we couer to imitate Christ truly we must take heâ—d that our ceremonies expresse no more then is in the minde but let the inward affection mooue both handes feete tongue and whatsoeuer we haue VVheras the Publicane Luke 18. 13. did rightly pray vnto God casting down his eyes it is not contrary to this sentence For although beeing confounded with his sinnes he did cast downe himselfe yet did not that humilitie hinder him but that he craued pardon with boldnesse It was meete for Christe to pray after another sort who had nothing whereof he needed to bee ashamed Againe it is certaine that Dauid himselfe prayed sometimes after one sort sometimes after another as the matter required Father the houre is come Christ desireth to haue his kindome made famous that he may on the otherside set foorth the glorye of his father Hee saith that the houre is come because although hee was declared by myracles and all kinde of power to be the sonne of God yet his spiritual kingdome was yet obscure which shined out shortly after If any man obiect that there was nothing lesse glorious then Christ his death which wat then at hand I answere that there appeareth vnto vs great renowne in that death which is hid from the wicked because we know that the world was reconciled vnto God there when our sinnes were purged that the curse was taken away that Satan was ouercome And to this end tendeth Christ his petition that his death may bring foorth fruite by the power of the heauenly spirite such as was decreed by the eternall counsell of God For he saith that the houre is come not that which is appointed by mans will but which God had ordeined And yet this prayer is not superfluous because Christ doth so depende vpon the will of God that yet notwithstanding he knew that hee ought to desire that which he promised should surely come to passe God will do whatsoeuer he hath determined not only when the whole world sleepeth but also when it gainstandeth him yet neuerthelesse it is our dutie to ask of him whatsoeuer he hath promised because this is the vse of promises that they stirre vs vp to pray That thy sonne may be glorified He giueth vs to vnderstand that there is a mutuall illustration of his glory and his fathers for to what end doth Christ appeare saue only that he may leade vs vnto the father VVherupon it followeth that what honour soeuer is giuen vnto Christe it is so farre from diminishing the fathers honour that it doth more establish it VVe must alwayes remember what person Christe beareth in this place for we must consider his diuinitie alone because he speaketh in as much as he was God reuealed in the flesh and according to the office of a mediatour 2 As thou hast giuen him Hee proueth againe that he asked nothing saue that which was agreeable to the will of the father likeas this is a perpetuall rule of prayer to aske no more then that which God woulde giue of his owne accord because there is nothing more preposterous then to vtter before him whatsoeuer we list Power of all fleshe â—e meaneth the rule gouernment which was giuen Christ when the father made him king and head but we must note the ende to wit that he may giue life to all his Therefore Christe tooke vpon him the rule and gouernment not so much for his owne sake as for our saluations sake Therefore it is meete that we submit our selues vnto Christ willingly not only that wee may obey God but because there is nothing more amiable then this subiection seeing that it is vnto vs the cause of eternal life Christ saith not that he is made the gouernour of all the whole world to the end he may giue life vnto all men in generall but he restraineth this grace vnto those who are giuen him And how are they giuen him For the father hath also put the reprobates vnder him I answere that the elect only are of his peculiar flock which he hath taken to keepe as a shepheard Therefore the kingdome of Christ is extended indeed vnto all men but it is wholesome onely to the elect who with willing obedience doe followe the voyce of their Pastour For hee compelleth the other to obey him whether they wil or no vntill he doe at length breake them all to peeces with his yron scepter 3 And this is eternall life that they may knowe Now doth he define the manner of giuing life to wit when he illuminateth the elect that they may know God aright For he doth not intreate in this place of the fruition of the life which we hope for but only how men come vnto life And to the ende we may well and throughly vnderstand this sentence we must first of all knowe that we are al in death vntill God shine vnto vs who is life alone and so soone as he hath appeared vnto vs because we possesse him by faith wee doe also enter into the possession of life Hereby it commeth to passe that the knowledge of him is truly and worthily said to be
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
haue but bad successe so long as wee dare go beyond the woorde of God It may be sometimes that we may like the beginninges well but we shal be punished at length for our rashnes Therefore let obedience be the foundation of all things which we take in hand VVe are taught furthermore that those which determine to defende Christes cause doe not alwayes walke so vprightly but that there is in them some vice wherefore we muste so much the more diligently praye vnto the Lord that hee will gouerne vs in all our actions with the spirite of wysdome 11. Put vp thy sword By this commaundement Christ disaloweth Peter his fact And we must note the reason because it was not lawfull for a priuate man to resist them who were furnished with publike authoritie For we may gather that out of the other three who set down Christes generall sentence He that shal smite with the sword shal perish with the sword Therefore we must beware that we go not aboute with violence and weapons to resist our enemies yea those which prouok vs vniustly saue only so far forth as the lawes and publike autority doe permit vs. For whosoeuer doth passe the bounds of his calling althogh the whole world do commend him yet shal his facte neuer be approoued of God The cup which he hath giuen This seemeeth to be a special reason because it was mete that Christ shuld be dumb that he might be led like a lambe to be slaine Yet it is to be taken for an example because the same patience is required at al our hands The scripture compareth afflictions vnto Potions For as the good man of the house doeth distribute and deuide meat and drinke amongst his children and householde so God hath this power ouer vs to handle euery man as seemeth best to him And whether he make vs mery with prosperity or humble vs with aduersity he is sayde to giue vs sweete or bitter drinke to drinke This Potion was ordained for Christe that hee shoulde suffer death vppon the crosse for the reconciliation of the world Therefore he sayeth that he must drinke of the cuppe which the father hath measured and reached to him In like sort must we be prepared to suffer And yet these brainsicke men are not to be hearde who deny that we ought to seeke remedy for diseases and other euils whatsoeuer least we refuse that cuppe which God reacheth vnto vs. Because we know that we must once die it is meete that we be ready to die and because we know not the time of our death the Lord suffreth vs to preserue our life with those helpes which he hath ordained VVe must suffer diseases and sicknesse patiently howe grieuous soeuer they be to our flesh yet so long as it is not euident that they are deadly we may seeke some ease remedy only we must beware that we assay nothing saue that which is lawful by the woord of God Finally so that that doe alwaies remaine surely fixed in our hearts that the will of the Lord may be done we cease not to drinke the cuppe which he giueth in seeking to be deliuered from those euilles and miseries wherewith we are pressed downe 12. Then the bande and the captaine It may seeme to be an absurde thing that Christ who threwe the soldiours downe to the grounde wyth his voyce doeth nowe suffer himselfe to be taken for if he meant to submit himselfe vnto his enemies at length what neede had he to woorke such a myracle But the shewing of his diuine power had in it a double commodity For it serueth to remooue a stumbling blocke least we thinke that Christ did yeelde being ouercome through infirmitie secondly it proueth how willing he was to suffer death Therefore he defended hys power against his aduersaries so farre foorth as it was profitable but when he was to obey his father he refrained himselfe that he might be a sacrifice But let vs remember that the body of the sonne of God was bounde that our soules might be loosed from the snares of Sathan and sinne 13. And they brought him vnto Annas The other Euangelists passe ouer this because it doeth not much belong vnto the summe of the hystorie for there was nothing woorthy to be remembered done there Peraduenture the commodiousnesse of the place mooued them to put Christ in Annas his house vntill the chiefe Priest could call a councell The high priest of that yeare He meaneth not that the high priesthoode was a yearely office which many haue thought falsly but that Caiphas was high priest at that time whiche appeareth plainely out of Iosephus It was a continuall honour according to the prescript of the lawe neither was it ended saue onely by death but ambition and ciuill discorde caused the presidēts of Rome hauing put down one priest to chuse another at their pleasure which did excell in mony or fauour So Vitellius threw downe Caiphas whom Ionathas the sonne of Annas succeeded 14. VVhich had giuen counsel The Euangelist repeateth Caiphas his sentence which we had before 11. 50. that God vsed the vncleane mouthe of the vnfaithfull and wicked high priest to publish a prophesie like as hee directed the tongue of Balaam contrary to his desire so that hee was compelled to blesse the people whom he desired to cursse for king Balacke his sake Num. 24. 5. 15. And Simon Peter and the other disciple followed Iesus And the high prieste knewe that disciple Therefore he entred into the high priests hall with Iesus 16. And Peter stoode without at the doore Therefore the other disciple went forth whome the high priest knewe and spake to the porter and brought in Peter 17. Therefore the damsell that kept the doore sayde Art thou also one of this mans disciples He sayeth I am not 18. And the ministers and seruaunts stoode there who had made a fire of coales because it was colde and they warmed themselues 19. And Simon Peter stoode also among them and warmed himselfe 15. The other disciple Some were deceiued wyth a light coniecture so that they thought that this disciple was Iohn to witte because hee vseth to conceale hys owne name when he speaketh of himself But how came Iohn who was a simple fisher manne to be acquainted familiarly wyth the proude high priest And howe coulde it bee that hee shoulde frequent the house of the highe prieste seeinge that hee did alwayes accompanye Christe It is more likely that this was none of the twelue but that hee is called a disciple because hee had embraced the doctrine of the Sonne of God But Iohn is not curious in disposinge the hystorye because hee thinketh it sufficient for him to gather a briefe summe For after that hee hathe shewed that Peter hadde denied Christe once hee intermingleth certaine other thinges and then afterwarde hee retourneth vnto the other two denials Heereby it came to passe that readers which were lesse attentiue did gather that the first deniall was
guiltie So those menne muste needes be carried hither and thither and drawn into contrarye and diuerse opinions who haue not so much courage as to defende that with inflexible constancy which is true and right All of vs condemne Pylate neuerthelesse it is a shame to say how many the worlde hath who are like to Pilate who do not only whip Christ in his members but also in his doctrine Many to the end they may deliuer those from death which labour for the Gospel do cause them wickedly to denye Christ what other thing is this then to set Christe to be mocked that hee may lead an infamous life Othersome whiles they gather a fewe thinges out of the Gospell which they can like of doe pull in peeces al the whole Gospell They thinke there is some great acte done if a few grosse abuses be ameÌ„ded but it were better that doctrine shuld be buried for a season theÌ„ that it shuld be thus scourged For it shal spring againe in despite of the deuil and al tirantes but it is of al other the hardest matter to haue it restored to the puritie thereof when it hath beene once corrupted 2. The soldiours platting Questionlesse this was done at the commandement of Pylate to the end hee might put the sonne of God to rebuke and shame because he had made himselfe a king and that to fulfill the madnesse of the Iewes as if he had beene perswaded that they did lawfully accuse Christ. Yet the wickednes and wantonnes of the soldiours dooth goe beyond the commaundement of the iudge like as the wicked so soone as they haue any opportunitie offered them to doe euill doe catch the same greedily The crueltie of this nation was woonderfull whose mindes so dolefull a spectacle did not moue with pittie but God is the gouernour of al this that he may reconcile the worlde vnto himselfe by the death of his sonne 6 Take ye him He would not deliuer Christ into their handes neyther yet suffer them to doe vnto him what they thought best He doth onely deny that he was their hangmanne which appeareth by the reason that is added immediately where he saith that he findeth no fault in him as if he should say that he will neuer be perswaded to shed innocent bloud for their sakes VVhereas the Priestes and officers alone desire to haue him crucified it appeareth thereby that there was not suche furye in the people saue onely inasmuch as it was afterward enflamed with these fannes 7. The Iewes answered him we haue a law and according to our law he ought to die because he hath made himself the sonne of God 8. Therfore when Pilat heard this word he was the more afraid 9. And he entred againe into the common hall and said vnto Iesus whence art thou but Iesus gaue him no aâ—sâ—ere 10. Then Pylat said speakest thou not to me knowest thou not that I haue power to crucifie thee and power to loose thee 11. Iesus aunswered Thou shouldest haue no power against mee vnlesse it were giuen thee from aboue Therefore hee that hath deliuered mee vnto thee hath the more sinne 7. VVee haue a law Their meaning is that they persecute Christe by lawe and not for their pleasure or hatred For they perceiued that Pilate had touched them ouertwhartly They spake as vnto a manne that was ignoraunt of the law as if he should say we are permitted to lyue after our owne manner and custome but our relygion dooth not suffer anye man to vaunt and bragge that he is the sonne of God Furthermore this accusation was not altogether without some cleake and colour yet they erred greatly in the supposition The generall doctrine was true that it is not lawfull for men to take to themselues any parte of that honour which is due to God and that they are worthy of death whosoeuer shuld take y t theÌ„selues which is proper to God alone but the cause of the errour was in the person of Christe because they did not indeede consider what titles the scripture giueth the Messias because they might easily thereby gather that he was the son of God neither did they also vouchsafe to enquire whether Iesus were that Messias which was promised of God in times past or no. Therfore we see howe they fet a false consequence from a true principle because they mistake it By which example we are taught diligently to distinguish betwene general doctrines and suppositions For many vnskilful and light men if they haue beene once deceiued with the colour of the trueth they doe also reiect the very principles of the scripture which liberty reigneth too much at this daye in the world Therefore lette vs remember that wee muste so beeware of deceites and fallacies that the principles which are true may remaine perfect and that the credit of the scripture may not be impayred Againe wee maye easily refute the wicked by this meanes which cloak euil causes with the testimonie of the scripture and with the principles whiche they take thence Like as when the Papistes doe at this day highly extoll the authoritie of the Church they bring nothing wherein all the children of God doe not agree together They affirme that the Churche is the mother of the faithfull that shee is the piller of truth that shee is to bee heard that she is gouerned by the spirite of God VVe must denie none of all these thinges but when as they will pull to themselues what authority soeuer is due to the Church they doe wickedly and with sacrilegious boldnes to snatch that which is not their owne For we must consider vpon the question whether they deserue the title of the Church or no. And heere they vtterly fayle In like sort when they rage furiously against all the godly they excuse themselues with this cloake and colour that they are ordeâ—ned to defende the faith and peace of the Churche but when as we looke throughly into the matter wee see plainely that they meane nothing lesse then to defend true doctrine that they are touched with no care lesse then with the care of peace and concord but that they fight only to defend their owne tyraÌ„ny Those meÌ„ which are coÌ„tent with generall principles and marke not the circumstances do thinke that the Papistes haue good cause to withstand vs but the knowledge of the cause doth easily driue away those smoakes wherewith they deceiue men 8 Hee was the more afraide There may be a double meaning gathered out of this place the first is that Pilate was afraid least hee shoulde beare the blame if any tumult shuld haue risen because he had not condemned Christe the other that his minde was touched with some religion so soone as he had heard the sonne of God named That whiche followeth in the text confirmeth this second sense to wit that he goeth againe into the common hall and asketh Christ whence hee is For it appeareth thereby that he stood in doubt and was afraide
Papistrie tendeth to this ende that men may inuent to theÌ„selues innumerable meanes to purchase saluation VVhence we gather that it ouerfloweth with abominable sacrileges The abhomination of the Masse is principally condemned by this voyce of Christ. It was meere that the sacrifices of the law should cease when as the saluation of men was finished by the onely sacrifice of the death of Christ therefore what authoritie will the Papistes say they had to erect a new sacrifice whiche might reconcile God vnto men They obiect that it is no new sacrifice but that selfe same which Christ offered But we may easily refute them that they haue no commandement to offer and secondly that when Christ had ended one oblation he pronounceth from off the crosse that the whole is finished Therefore they are more then forgers and falsifiers which corrupt and violate traiterously the Testament sealed with the holy blood of the sonne God Hee gaue vp the ghost All the Euangelistes doe diligently expresse the death of Christ and that not without cause For we haue hope of life hence hence haue we also safe boasting against death in that the sonne of God suffered the same in our steed and by striuing with the same did get the victorie And we must note the phrase which Iohn vseth wherby we are taught that all the godly which die with Christ do commit their soules to God to keepe who is faithfull and will not suffer that to perish which he hath taken to keepe There is this difference betweene the death of the children of God and the reprobate that the wicked do rashly breath out their soules but the children of God doe committe them to Gods tuition as some precious thing which he will keep faithfully vntill the day of the resurrection This woorde Ghoste is taken in this place for the immortall soule as it appeareth sufficiently 31 The Iewes then because it was the preparation that the bodyes shoulde not remaine vpon the crosse on the Sabboth day and it was a great day of that Sabboth besought Pilate that their legges might be broken and that they might be taken downe 32 Therefore the souldiers came and they brake the legs of the first and of the other which was crucified with him 33 And when they came vnto Iesus after that they saw that he was alredie dead they brake not his legs 34 But one of the souldiers opened his side with a speare and straightway there came out blood and water 35 And he that saw it bare witnesse and his witnesse is true and he knoweth that he speaketh the truth that ye may beleeue 36 And these thinges were 〈◊〉 that the scripture might be fulfilled yee shall not breake a bone of him 37 And againe another scripture saith they shall see him whome they haue thruste through 31 Because it was the preparation This narration is also of force to edifie faith First because it sheweth that that was fulfilled in Christee person which was foretolde in the scriptures and secondly because it conteineth a misterie of great importance The Euangelist saith that the Iewes requested to haue the bodies taken downe from the crosse That was commaunded in the lawe of God but the Iewes as hypocrites are wont to doe taking heede only to small thinges passe ouer most great and horrible sinnes without any stop or stay For to the ende they may keepe their Sabboth religiously they are carefull for the externall pollution onely in the meane while they doe not consider what an haynous offence it was to put an innocent to death So we saw a little before that they entred not into the common hall least they should pollute theÌ„selues wheras their vngodlines did pollute the whole countrie Neuerthelesse the Lord bringeth that to passe by them which was very profitable for our saluation that the body of Christe remaineth marueilously vntouched and that blood and water doe spring out of his side It was a great day of that Sabboth The more common reading is That day was a great day yet this whiche I haue put in is vsed in many olde and allowed copies Let the Readers choose which they will If you reade it ekeincu in the Genetiue case you must take the Sabboth for the week it self as if the Euangelist had said that the holy day of that week was most famous in respect of the passeouer And the Euangelist speaketh of the next day which began at the Sunne setting wherfore it was a greater matter of conscience to let the bodies hang. But if we had rather reade it in the nominatiue case that was a great day the sense shall come all to one ende as touching the summe of the matter the variety shal be onely in the wordes to wit that the Easter made that Sabboth more holy 33 And when they were come vnto Iesus In that hauing broken the legs of the two theeues they finde Iesus dead and therefore they touched not his body there appeareth an extraordinarie worke of Gods prouidence therein Some profane meÌ„ will say that it commeth to passe naturally y t one man dyeth sooner then another but he that shal weigh the whole course of the historie he shal be enforced to ascribe it vnto the hidden counsell of God that death which came sooner then all men wold haue thought did exempt Christe from hauing his legs broke 34 But one of the souldiers with a speâ—â—e In that his side was thruste through with a speare it was done to proue his death but God respected a farre higher thing as we shall see by and by That is but a childish surmise and inuention of the Papistes who make this souldier that had the speare Longes feigning that it was the proper name of a man and to the end they mighte make vp the lye they say that the souldier was blinde before and that so soone as he had receiued his sight he beleeued therefore they did canonize him amongest the saints Seeing that their prayers doe leane vnto such patrones so often as they call vppon God I pray you what can they euer obteine But whosoeuer they be which despice Christe and seeke succour at the handes of Saintes they are worthie to bee carryed away by the Diuel vnto night spirites and hobgoblins There came out blood and water Some men were deceiued in feigning a myracle heere For it is a naturall thing for when blood is congealed it is made like vnto water hauing lost his readnesse It is also a thing well knowen that there is water within a thinne skin which is nigh to the midriste And they were deceiued because the Euangelist vrgeth this so diligently that there came out water blood as if hee did shewe some strange thing and something which is contrary to the order of nature But he intended another thing to wit that he might applie his narration to the testimonyes of scripture which he addeth by and by chiefly that the faithfull might thence gather that which
But thys is a great matter that they were not afrayed to take vppon them continuall warre wyth their nation Therefore it is certaine that it came to passe throughe the heauenlye motion that they who gaue not due honour vnto Christe so longe as hee liued doe runne vnto his carcasse being dead They brynge their odours to enbalme Christes bodye but they woulde neuer haue done this vnlesse they hadde fealt the sauour of his death VVhereby it appeareth howe truely Christe sayde That onlesse a wheat corne die it remaineth alone but after that it is deade it bringeth foorth frute aboundantly before 12. 24. for wee haue a moste manifest testimonie in thys place that his death was more liuely then his life And the sweetenesse of the smell whyche the death of Christe breathed oute into the mindes of these two menne was of so great force that it did easily extinguishe all the affections of the fleshe So longe as the loue of richesse and ambition raigned in them the grace of Christe was vnto them vnsauerie but nowe all the whole worlde beginneth to be vnto them vnsauerie But lette vs knowe that there is prescribed vnto vs in the example of them what wee owe vnto Christe These two to the ende they might shewe some token of their faith caried the body of Christe constantly thoughe not without great daunger vnto the graue Therefore it is shamefull and filthye â—luggishnesse if wee defraude him of the confession of faith when as hee raigneth in the heauenly glorye VVherefore their vngodlinesse is so muche the more vnexcusable who seeinge they doe at this daye denye Christe with faithlesse dissimulation doe yet notwythstanding pretende the example of Nicodemus And I confesse they are like him in one poynte they endeuour by all meanes possible to haue Christe buried but nowe it was no time to burye hym sithens that hee is ascended vnto the right hande of the father that hee maye bee aboue menne and Aungels and that euery tongue maye confesse his high gouernment Philippians 2. 9. 10. 11. Secreatlye for feare of the Iewes Because feare is in this place set against the holye constancie whyche the spirite of the Lorde wroughte in the heart of Iosephe it is likelye that hee was not voyde of all vice Not that all feare whereby the faithfull take heede to themselues and auoyde tyrauntes and the ennemies of the Gospell is corrupte and vitious but because the weakenesse of faith bewrayeth it selfe so often as the confession of faith is suppressed by feare VVee must alway marke what the Lorde commaundeth vs to doe and howe farre hee biddeth vs goe Hee that stayeth in the midst of the course sheweth that he beleeueth not in God and hee hath no excuse who setteth more by his owne life then by the commandement of God In that the Euangelist vouchsafeth to bestow vpon Ioseph the title name of a disciple at such time as he was too fearfull and durst not professe his faith before the worlde we know by this howe gently the Lorde dealeth with those that be his and how fatherly he pardoneth their faultes Neither is there any cause why the false Nicodemites should flatter themselues who doe not only hide faith within but whilest that they feigne a consent with wicked superstitions so much as in them lyeth they deny that they were Christes disciples 40 As the Iewes are wont After that Christ had suffered extreame ignominie vpon the crosse God woulde haue his buriall to be honourable that it might be an entrance into the glory of the resurrection Ioseph and Nicodemus bestow no small cost so that it might seeme to bee superfluous but we must looke vnto the purpose of God who did also enforce them by his spirite to doe his sonne this honour that he mighte take from vs the horrour of the crosse with the smell of the sepulchre But those things which are extraordinarie ought not to be taken for an example And againe the Euangelist saith plainely that hee was buried after the manner of the Iewes by which woordes hee signifieth that this was one of the ceremonies of the lawe For it was requisite that the olde people vnto whom the resurrection was not so well made knowen and which had no token and pledge thereof in Christ should bee vnderpropt with such helps y t they might loke for the coÌ„ming of y â— mediatour with a constant faith VVherefore we must note the difference that is betweene vs vnto whom the brightnesse of the Gospell hath shined and the fathers vnto whome figures did supplie Christe his absence This is the reason why greater pompe of rites was tollerable then whiche shoulde not be without fault at this day For those whiche bury the dead so sumptuously at this day doe not onely bury dead men but also Christ himselfe so much as in them lyeth who is the king of life hauing pulled him out of heauen because his resurrection hath abrogated these old ceremonies There was also great care and religion amongest the Gentiles in burying which tooke his beginning of the fathers as sacrifices But seeing they had no hope of the resurrection they were not followers of the fathers but their Apes For the promise the word of God is as it were the soule which quickeneth the ceremonies so soone as the woorde is taken away what rites soeuer men do vse although they agree in externall shew with the obseruing of holy thinges yet they are nothing els but rotten and foolish superstition But wee must as I haue saide before at this day vse sobrietie and sparing in this point because immoderate cost doth take away the smell of Christ his resurrection 41 And there was in the place This is the thirde point which I saide was to be noted in the historie of the buriall The Euangelist expresseth the place for many causes first of all it came to passe not rashly or without the certaine prouidence of God that the body of Christ was laide in a newe sepulchre For although he died the death which all other men die yet because he should be the first begotten of the dead and the first fruites of those which ryse againe from the dead he had a new sepulchre giuen him Ioseph and Nicodemus had another thing in their heads For because it was but a shorte time to the settyng of the Sunne which was the beginning of y e Sabboth they sought the coÌ„modiousnes of the place In the meane while God did chose contrary to their mind a sepulchree wherein neuer man had laid for his sonne Therefore the holy men doe like the nighnesse of the place onely for this cause that the Sabboth might not be broken But God offereth vnto thâ— that thing which they sought not that hee might discerne and distinguish the bâ—riall of his sonne from the common order by some token The circumstance of the place did also serue to this end that the resurrection might be more famous and that it might giue
the name of faith vnproperly because it was conceiued only of the doctrine of the Gospel and tended to no other end saue only vnto Christ. Out of this seede came at length true and sincere faith which hauing lefte the sepulchre did ascend vnto the heauenly glory of Christe VVhen as the Scripture speaketh of the rudiments and first of faith it sayeth that Christe is engendered in vs and we againe in him But the disciples are to bee accounted more then infants almost whilest that they are ignoraunt of Christe his resurrection Yet the Lorde nourisheth them as vnborne children in the wombe They were before like children and they were gone a little forward but the death of Christ brought vpon them such weakenesse that they were to be begotten and fashioned againe as Paule speaketh of the Galathians fourth chapter and ninthe verse In that Peter who made lesse haste goeth first into the sepulchre lette vs learne that there is more giuen vnto many in the hinder ende then appeareth in the forefront or beginning And vndoubtedly we see many who were very feruent and hotte in the beginning faint and faile when they are come to the conflict and others which were thought to be sluggish to take to themselues fresh courages 5. Hee sawe the linnen cloathes lying The linnen cloathes were as it were things putte off to make the resurrection of Christe more credible For it was not to be thought that his body was stripped that it might be caried vnto some other place Neither friende nor foe woulde haue done this VVhereas he sayeth that his head was wrapped in a kerchiefe thereby is refuted the vanitie of the Papistes who faine that the whole body was sewed vppe in one sheete whiche they cause the miserable common people to woorshippe I omitte their ignorance in the Latine tongue whereby it came to passe that they called the cloath which couered the whole bodye a napkin wherewith menne wipe sweat from their faces I omit their impudencie that they boast that they haue the same hande kerchiefe in fiue or sixe diuers places But this so grosse a lie is vntollerable which is quite contrary to the historie of the Gospell Heereunto is added that feigned myracle whiche they feigned of the image picture of Christs body painted vpon the linnen cloath I pray you if there had beene any such myracle wrought woulde the Euangelist haue passed ouer the same without making any mention therof who reckoneth vp thinges which were of lesse importance so diligently Therefore let that simplicitie be sufficient for vs that Christe hauing cast away the tokens of death meant to testifie that hee put vpon him the blessed and immortall life 8 Hee saw and beleeued That is a colde exposition which some men bring that Iohn beleeued that which he had heard of Mary to wit that the body of Christ was taken away For you shall neuer find the word beleeue in this sense especially whereas it is put simplie and without any thing added vnto it Neither is that any let that Peter and Iohn returne home againe doubting for Iohn vsed this speech in some places before when he would note the going forward of faith And nowe Luke saith 24. 12. that Peter marueiled when hee sawe the sepulchre lye in such sort VVhereby he signifieth that there came some greater and higher matter into his mind then that whiche Marie had told him They had oftentimes heard that of Christs mouth which they sawe then with their eyes but they had forgotten this but beeing now admonished with the beholding of some new thing they begin to think diuinely of Christ although they be yet far from the pure and euident knowledge of faith Therefore Iohn accuseth himselfe whylest that hee confesseth that this was vnto hym the beginning of beleeuing when as hee sawe the signes of the resurrection of Christ. Moreouer hee amplifieth his owne and his brethrens fault in that they had not onely forgotten Christe his wordes but they knewe not the scriptures For he ascribeth the want of faith vnto this ignorance whence we may also gather a profitable admonition that it is to be imputed vnto our owne sluggishnesse when wee know not those thinges which we shoulde haue knowen concerning Christe because we haue not profited so much in the Scriptures as became vs whiche reueale the power of Christe to the full That we may not fet an example any farther the resurrection of Christe is shewed there obscurely and darkely but there are manyfest testimonies extant to attentiue Renders Paule proueth Act. 13. 34. that Christe ought to haue risen agayne because God saith by Iesaias 55. 3. that the mercy promised to Dauid shall be stable vnder his kingdome Some vnskilfull man would thinke that that is nothing appertinent vnto the matter which Paule bringeth but whosoeuer doe holde the principles of faith and are rightly exercised in the Scripture doe easily knowe howe fitlie he reasoneth For to the ende Christe may continually establishe vnto vs the grace of God hee must needes liue continually There bee many such like places whiche I need not to gather nowe Therefore let vs be content with three Psalm 16. 10. we reade thou shalt not suffer thine holy one to see corruption Peter and Paule expounde this prophesie of Christe and that for good causes sithence there is no one of the children of Adam whiche is not subiect to corruption of himselfe Therefore Christe his immortalitie is auouched there And it is not to bee doubted but that that sentence doth belong vnto Christ The Lorde said vnto my Lord sitte at my right hande vntill I make thy foes thy foote stoole Psalm 110. 1. And death shall not be destroyed vntill the last day Therefore the kingdome is giuen vnto Christe vntill the ende of the worlde which cannot stand withou this life And Iesaias speaketh the plainest of all other 53. 8. VVho after that he hath fortolde the death of Christ addeth immediately after that this age shall be vndeclarable In summe we must hold that the doctrine of the scripture is so full and perfect in all pointes that whatsoeuer is wanting in our faith ought iustly to be accounted the ignorance thereof 10 Therefore the Disciples went againe vnto their owne home 11 But Mary stood without weeping at the sepulchre furthermore when shee wepte she bowed her selfe downe into the sepulchre 12 And shee saw two angels sitting in white garments one at the head and another at the feete where the body of Iesus was laide 13 And they say vnto her woman why weepest thou Shee saith vnto them because they haue taken away my Lord and I know not where they haue laid him 14 VVhen she had saide thus she turned backe and saw Iesus standing and the knew not that it was Iesus 15 Iesus saith vnto her woman why weepest thou whom seekest thou she thinking that it was the gardiner saith vnto him Sir if thou hast taken him away tell mee where thou hast
but that that they may proue that it is vnmeasurable and contained in no place But the woordes import no such thing because the Euangelist saieth not that he entered in by the doores when they were shutte but that he stoode in the middest of his disciples when as notwithstandinge the doores were shutte and he had no entraunce and way made him by the hand of man VVe know that Peter came out of the prison when it was fast lockte shall we therefore say that he came through the middest of the yron and plankes Therefore away with these childishe subtelties who haue in them no soundnesse and bring with them many toyes and dotings Let this be sufficient for vs that Christ meant to establishe the credite of his resurrection amongst his disciples by an excelleÌ„t myracle Peace be vnto you This is a common forme of saluation vsed amongst the Hebrewes who vnder this woorde Peace doe comprehende all prosperitie and good thinges whiche are woont to be desired vnto blessed life Therefore this saying importeth as much as if you shoulde say Be it wel and happily vnto you VVhich I speake for this cause because some menne dispute Philosophically concerning peace and concorde in thys place seeing that the onely intent and purpose of Christ is to wish wel to his disciples 20. He shewed them his handes It was meete that this confirmation should he added that it might be made knowen vnto them by all meanes that Christe was risen againe If any man thinke that it is vnmeete and contrary to Christes glory that he beareth his woundes as yet after his resurrection Lette him first of all consider that he rose againe not for hys owne but for our sake and secondly that what soeuer maketh for our saluation it is vnto him glorious For in that he humbled himselfe for a season his maiestie was no whit abated by that Nowe seeing that these woundes which are spoken of heere doe serue to set forth the credite of the resurrection they doe diminish no whitte of his glorye And if anye manne shal gather heereby that Christ hath as yet his side thrust throgh and his handes pearced he shal be ridiculous for asmuche as it is certeine that the vse of his woundes was but temporall vntill the Apostles were fully perswaded that he was risen from death VVhen Iohn saieth that the Apostles reioyced when they sawe the Lord hee giueth vs to vnderstande that al that sorow which the death of Christ had brought to the Apostles was driuen away by his new life Hee saith againe peace be vnto you This second salutatioÌ„ seemeth to tend to none other end saue only that the Lord may be so heard as the greatnes and weightines of the things wherof he was about to intreate did deserue 21. Aâ— my father hath sent me By these wordes Christ doth as it were coÌ„secrate his Apostles into the office whereunto hee had ordained and appointed them before They were sent before through out Iudea but only like cryers which commaunded the people to heare the chiefe teacher and not as Apostles which did take vppon them the continuall office of teaching But now the Lord maketh them his embassadors that they may erect his kingdom in the world Therefore let this continue sure certeine that the Apostles are now first of all appointed to be ordinary ministers of the gospel His words import asmuch as if he shuld say that he hath executed the office of a teacher hitherto and that therfore sithence that he hath fulfilled his course he doth now coÌ„mit the same charg vnto theÌ„ For he meaneth that his father had made him a teacher of y e Church on this coÌ„dition that he might go before the rest for a time and that he might then chuse into this place those which might supply his place wheÌ„ he was absent In which respecte Paule Ephe. 4. 11. saith that hee made some Apostles some Euangelistes some Pastors to gouerne the Church vntill the ende of the world Therefore Christe dooth testifie of all that although his office of teaching was but temporall yet the preaching of the Gospell lasteth no small time but shall be eternall And secondlye to the end the doctrine which proceedeth from the mouth of the Apostles maye haue neuer a whitte the lesse authoritie he commaundeth them to enter into the same function which hee had of his father hee giueth them the same person and assigneth vnto them the same authoritie It was meete that their ministerie should be established thus for they were obscure men and of the common sorte Againe admitte they were of great renoume and dignitie yet we know that whatsoeuer men haue it is farre inferiour to fayth VVherefore it is not without cause that Christ imparteth vnto his Apostles the authoritie which he hath receiued of the father that he may by this meanes declare that the preaching of the Gospel is enioined theÌ„ not by man but by the commaundement of God But hee did not so put other in his place that he doth leaue the principal maistershyppe because the father would haue that to remaine in his power alone Therfore he continueth and will continue for euer the onely teacher of the Church but there is this onely difference that he spake with his owne mouth so long as he was conuersant vpon earth he speaâ—◠〈…〉 by his Apostles Therefore this succession is such that Chriâ—◠〈…〉 thing thereby but his â—ight remaineth vntouched and his honour 〈◊〉 For that decree cannot be broken whereby we are commaunded to heare him and no other In summe Christ meant not in this place to adorne menne but the doctrine of the Gospell Furthermore wee must note that he intreateth of the preaching of the Gospell onely For Christ sendeth not his Apostles to make satisfaction for the sinnes of the worlde to purchase righteousnes as hee himselfe was sent of the father Therefore he toucheth not in this place any peculier thing that he had but he doth only appoint ministers and pastours to gouerne the Church and that vppon this condition that he may retaine the principall power and that these menne may challenge to themselues nothing els but the seruice 22. He breathed vppon them Because no mortall manne is sitte for so harde and weightie a function therefore Christ furnisheth his Apostles with the grace of his spirite And truely it is a thing which passeth mans habilitie far to gouerne Gods Church to bringe the message of eternall saluation to erect the kingdome of God vppon earth and to lifte vppe menne vnto the heauens VVherefore it is no merueile that there is no meete manne founde vnlesse he be inspired with the holy Ghost For no manne can speake any word concerning Christ vnlesse the spirit directe his tongue so farre off is it that any manne is sufficient to fulfill faythfully and hartily all the partes of such an excellent office And this glorye belongeth to Christ alone to fashion and forme those whome hee
manner gouernment of his Church he allowed So that the visor is plucked from the faces of al the horned Byshoppes who being onely contente with stagelye pomp and the vaine title doe challenge to themselues byshoplyke right and autoritie 16 Feede my sheepe Christ doth not commit al generally aswel to Peter as to others to be fed but only his lambs or sheepe And he defineth in an other place who those be which he accounteth to be of his flock My sheepe saith he heare my voce and follow mee the voice of a straunger do they not hear Good teachers must do their diligeÌ„ce to gather al vnto Christ and because they cannot discerne betweene the sheepe and wild beasts we must all of vs trie whether they can be tamed who are more like wolues then sheep or no. Yet when they haue don al they can theyr labour shall profite none but the elect sheepe For easines to bee taught and faith proceede thence because the heauenly father deliuereth those to his sonne to obey him whom he hath chosen before the creation of the worlde But this place teacheth that none can bee fed to saluation with the doctrine of the Gospel saue those which are meek and apt to be taught for Christ doth not in vaine compare his disciples vnto lambs and sheepe But we must also note that they are tamed by the spirite of God who were Beares and Lions by nature 17 Peter was sory VVithout doubt Peter did not perceiue Christes drift in asking him so often Therfore he thinketh that he is accused by the way as if he answered not from his hearte But we haue alreâ—die shewed that it was no superfluous repetition Againe Peter had not yet tryed sufficiently how deeply the loue of Christ must be rooted in their mindes who must ouercome innumerable straites he learned afterward by long vse that it was not in vaine that he was so througly examined Furthermore those are taught in his person who are about to take vpon them the charge and gouerning of the Church not to sift themselues lightly but that they must examine themselues throughly with what zeale they are endowed least they recoyle or faint in the middest of the course We are al likewise taught that we must take it pacieÌ„tly if at any time the Lorde doe examine vs more roughly because hee hath iust causes to doe the same which we know not 18 Verily verily I say vnto thee After that Christe hath exhorted Peter to feede his sheep he doth also arme him to enter that warfare whiche was at hand So that he doth not only require faith diligence at his handes but an inuincible minde and courage in dangers and constancie in bearing the crosse finally he commaundeth him to be readie to suffer death when need shall require And although the condition of all pastours be not alike yet this admonition agreeth belongeth vnto theÌ„ all in some respect The Lord spareth many and abstaineth from theyr blood being content with this one thing that whilest they liue they coÌ„secrate theÌ„selues faithfully wholy to him But because SataÌ„ doth euer now theÌ„ stir vp new manifold coÌ„bates they must needs be prepared to die whosoeuer doe take vpon them the office of feeding for as much as they haue to deale not onely with sheepe but also with wolues As concerning Peter Christ would haue him foretold of his end that he might alwayes thinke vpon this that hee should establish that doctrine with his blood whereof he was made a minister Although Christ seemeth in this place not only to haue respected him but also that he adorned him with the title of a Martyr in presence of the otâ—er Disciples as if he should haue said that he should be another manner of champion then he had shewed himselfe VVhen 〈◊〉 wa st younger Age seemeth to be appointed to rest be idle wherfore old men are set free froÌ„ publike burdens they are made discharged souldiers Therfore Peter might haue promised himself a quiet estate of life in that age but on the contrary Christ saith that the order of nature shall bee changed so that hee who liued after his owne will wheÌ„ he was young shal be gouerned by another mans wil wheÌ„ he is old and that he shall suffer violent gouernment But we haue in Peter an excellent glasse of our common estate Many men liue pleasantly and commodiously before they be called by Christ so soone as they haue giuen him their name and are receiued to bee his Disciples or at least shortly after are drawen vnto great and greeuous combats vnto a troublesome life vnto great perils and sometimes vnto death it selfe Although this be an hard estate yet must we painfully suffer the same Neuerthelesse y e Lord doth so temper the crosse wherwith he will haue his seruants tryed that hee beareth with them so long vntill their power waxe rype for he doth well know their infirmitie beyonde the meane and measure whereof he vrgeth them not So did hee pardon Peter so long as he sawe that he was tender weake Therfore let vs learne to offer our selues vnto him euen vntill the last breath so that hee giue vs strength wherein the filthy vnthankfulnes of many appeareth For the more meekely the Lorde dealeth with vs so much the more doe we accustome our selues to liue delicately So that there is scarce one founde amongst an hundred which doth not murmur and repine if he be handeled more roughly after that he hath been long borne with But wee ought rather to haue considered the gentlenesse of God in that hee spareth vs for a time So Christ saith that so long as he was conuersant vpon earth his Disciples liued merily as if they had been present at a mariage for whom fastinges and teares were afterwarde prepared Math. 9. 15. Another shall girde thee Many do thinke that the manner of his death is signified hereby because he was hanged with his armes spread abroad but I doe thinke that vnder this woorde girde all externall actions are simply comprehended wherewith a man ordereth himselfe and his life Thou gyrdedst thy selfe that is thou clothedst thy selfe as it pleased thee but this libertie of fashioning and framing thy apparrell shall be taken from thee Furthermore it is better not to know what maner of death Peter suffered then to beleeue doubtfull fables Shall leade thee whither thou wilt not The sense is that Peter shoulde not die in his bed but by violence and the swoord But this seemeth to be an absurd thing that Christ saith that his death shall not be voluntarie For as there is no constancie in that Martyr whiche is carryed to death against his will so is he worthie of no prayse But this ought to be referred vnto the disagreement that is betweene the flesh and the spirite For we doe neuer obey God with so free an affection but that the world flesh doe drawe vs as it were with cordes vnto the
contrary wherefore Paule complaineth thus Rom. 7. 19. That good which I woulde I doe not Againe we must note that the feare of death is naturally engrafted in all men because it is contrarie to nature to be willing to bee dissolued And therefore although Christe himselfe was framed wholy to obey God with his whole heart yet he craueth to be pardoned that hee myght not die Furthermore Peter feared the torments which shoulde proceede from the crueltie of men therefore it is no maruell if he were somewhat afraide of death But he did more plainely declare thereby the obedience which he had perfourmed to god in that he suffered death willingly which he would gladly haue escaped of himselfe because he knew that he pleased God by this meanes Neither should there haue beene any pacience without the suffering of the mind And this doctrine is very profitable to be knowne for it styrreth vs vp to pray because we coulde neuer ouercome the feare of death without the singuler ayde of God And therefore there remaineth nothing but that we humbly offer our selues to be gouerned by him Again it serueth to stay vp our minds least they fall and fainte quite if at any time it so fal out that we quake and tremble in persecutions Those which feigne that the Martyrs were touched with no feare they take to themselues matter of dispaire by their owne feare But there is no cause why our infirmitie should terrifie vs from following their example the like wherof they haue tried so that they could not triumph ouer the enemies of the trueth without fighting with themselues 19. Signifying with what death This Periphrasis is of great weight For although al the godly ought to ayme at this marke that they may glorifie God aswell in their life as in their death yet Iohn meant to adorne their death with a peculier title who seale the Gospel of Christe with their bloud and glorifie his name as Paule teacheth Philip. 1. 20. Now it is our duetie to gather what fruit the death of Peter brought forth For it is to be imputed to our sluggishnes if our faith be not confirmed therby and vnlesse we go towarde the same marke that God may be glorified by vs. If the Papistes hadde considered this end in the death of the Martyres that sacrilegious and detestable inuention shoulde neuer haue come into their minde that it serueth to pacifie Gods wrath and that it must be paied price for sinnes And when he had said In this place Christ expoundeth to what end that foretelling of his violent death did tend to witte that Peter might prepare himselfe vnto patience VVhen saith he thou must suffer death as I did follow thy captaine And to the ende Peter may the more wyllingly obey God when he calleth him vnto the crosse Christ setteth him selfe before him as his captaine Neyther is it a generall exhortation wherewith he inuiteth and biddeth Peter follow him but he doth only intreate of the maner of his death And this one thing doth mittigate all the bitternes that is in death when as the sonne of God setteth himselfe before our eyes with his blessed resurrection which is our triumphe against death 20. And as Peter looked backe he sawe the disciple whom Iesus loued following who leaned also at supper vpon his breast and said Lorde who is he that betraieth thee 21. Therefore when Peter hadde seene him hee saide vnto Iesus Lord what shal he doe 22. Iesus saith vnto him If I will that he stay till I come what is that to thee 23. Now this word went abroade among the brethren that that disciple shoulde not die and Iesus said not vnto him that he should not die but if I wil that he tarry till I come what is that to thee 24 This is that disciple that beareth witnesse of these things and wrote these things and we know that this testimony is true 25. There are also many other thinges which Iesus did which if they shoulde bee all written I think that the world should not bee able to contâ—ine the bookes that shoulde bee written 20. Peter turned backe VVee haue in Peter an example not onelye of our superfluous but also of our hurtful curiositie that we are drawne away from our own duetie with beholding of other men For this is almost a thing bred in vs that by requiring an account rather of an other mans life then of our owne we doe thereby get vaine starting hoales For we do of our own accord deceiue our selues with this colour of excuse that others are not better as if their sluggishnes did discharge vs. And there is scarse one amongste an hundreth that dooth consider of what force that saying of Paule is Galat. 6. 5. Let euery man beare his owne burden VVherefore there is a common reprehension of all men in the person of one man who looke hither and thither how menne behaue themselues but they regard not what is inioyned them by GOD. Therein are they chiefly deceiued whilest that they carelesly passe ouer this what the priuate and perticuler calling of euery man doth require God will chuse one of tenne whom hee may either exercise with great troubles or with huge labors he wil suffer the other nine to be quiet or at least he wil exercise them but lightly Againe he handleth not all men after one sorte but he trieth euery one as seemeth best to himselfe Therfore seeing there be diuerse sortes of christian warfare let euery manne learne to keepe his owne order neither let vs aske after this or that like idle persons when as the heauenlye captaine calleth euery one of vs whose commaundement we must so obey that we must forget all other thinges VVhom Iesus loued This Periphrasis was put in for this cause that we maye know for what cause Peter was enforced to moue the question which is here recited For he thought that it was an absurd thing that he alone is called Iohn being omitted whom Iesus had loued so intirelye Therefore this question of Peter wanted not some colour whye there was no mention made of Iohn as if Christes minde toward him hadde beene chaunged Yet Christe cutteth off the cause of his curiositie when he answereth that it is nothing to him what other shall do whilest that he must obey the calling of God 22 If I will haue him to tarry VVhere as this sentence was commonly cut off and they read the former member affirmatiuely I will haue him to tarry so till I come it came to passe through the faulte of the Scriuenerâ— and not through the errour of the interpreter For doubtlesse hee could not bee deceiued in the Greeke word but one letter might easily creepe in amongst the Latinistes which might alter the whole sense Therefore the whole sentence is an interrogation and ought to be read in one text For Christ meant to lay hold vpon the Apostle that he might keepe him within the boundes of his calling It is nothing
the condition of our nature is liuely depainted in the blind man 9. 7. Nestorius Nestorius a heretike 1. 14 Nicodemus Nicodemus a master in Israel 3. 10. Nicodemus coÌ„meth vnto christe by night 3. 1. taketh christs part in the same place 7. 50. he burieth the body of Christ with Ioseph 20. 40 How fasly many doe pretend the example of Nicodemus 7. 50. To what ende the example of Nicodemus ought to be appliede in the same place wherin many doe imitate Nicodemus at this day in the same place The example of Nicodemus and Ioseph prescribeth vnto vs what we owe vnto christ 19. 38. O Obedience Obedience is the foundation of right worship 8. 15. An excellent example of obedience in the blind man 9. 6. The fruite of obedience 5. 29. A token of obedience in the mother of Christ. 2. 5. Christ offered his obedience for the price of our redemption 14. 31. Obedience is better with God then all manner of worship and honour 13. 6. Obey Christ instructeth teacheth vs to obey by his owne example 19. 28. To obey God 16. 2. Offence Yee shall suffer offence in me 16. 32. Offences If offences be wanting men do feigne them to themselues 7. 27. Why many do faint at this day by reason of offences 17. 13. One How this must bee vnderstood that Christ the father are one 17. 21. Ouercome Christ hath ouercome the worlde 16. 33. P Pacience What is required in Christian patience 88. 23. Peace Wher true peace is found and the meanes to make the same 16. 33. What Christe meaneth by this worde peace 14. 27. 1 To haue peace in christ 16. 33. Pastours VVhere pastours must begin if so be it they will doe their duety wel in the same place 10. 2. Vppon what partes the office of a pastor coÌ„sisteth in the same place the authority of pastours 7. 47. the labour of pastors doth profit the elect only 21. 16. By what meanes true pastors are knowen from the reprobate 10. 7. and 4. VVho are to be accounted lawfull pastours of the churche christ the onely shepheard 10. 10. 20. 22. Howe this name pastor is imparted vnto menne in the same place How pastours are sayd to giue their soules for their sheepe 10. 12. VVhether shepheards may flie sometimes in the same place VVhat maner of rule christe prescribed by his owne example to pastours 18. 8. Pearish to pearish for euer 3. 1. 16. 10. 28. Persecution Persecution is a touch stone to trie faith 16. 71. If they haue persecuted me they wil persecute you also 15. 20. Perseuerance Election is the cause of the perseuerance of the faithful 13. 18. Peter Peter wil not haue his feete washed 13. 6. It is foretold that he should deny christ 13. 38. He followeth christ a farre off 18. 26. he denieth christ 18. 17. 25. 27. christe foretelleth Peter his death 21. 28. Why Peter was thrise ordained a pastor by christ 21. 15. Petitions Our petitions must be subiecte to God 13. 36. Pharisies VVhy they were called Pharisies 3. 1. The Pharisies enter not into the common hall 18. 28. The Pharisies striue about Purification with the disciples of Iohn 3. 25. 16. Philip. Whence Philip was his calling 1. 43 12. 21. Pilate Pilate was made a preacher of y e gospel vnawares 19. 19. 21 How Christ correcteth the foâ—â—lish arrogancie of Pilate 19. 11. The example of Pilate putteth vs in minde of our dutie 19. 21. VVe see the image of a proude man in Pilate 19. 10. The worlde hath manye Pilates at this day 19. 1. Place The place out of the psalm expounded 22. 19. 37. To what end the Euangelist citeth the place out of Zacharias 19 37. Pollution Pollution 18. 28. Porter Porter 10. 2. Poole Poole in Ierusalem 5. 2. Power Power of all flesh 11. 2. Prayer Praier must be adioyned to doctrin that it may be made effectuall 17. 3. VVhat the lifting vp of the eyes signifieth in praier in y â— same place A rule of praying aright 11. 3. The lawe of praying aright 15. 7. Prayers which are made for all are retained only to y e elect 17. 9. VVe must begin with prayer so often as we take meate 6. 11. Pray To pray the father in the name of christ 14. 13. 15. 16. 16. 23. Priestes The horrible furie of Priestes 19. 15. The Priestes depriue themselues of all good thinges in abandoning Christ. in the same place Princes Why princes doe not so obey christ as they ought 12. 43. The prince of the worlde commeth 14. 30. he shal be cast out 12. 32. he is alreadie iudged 16. 11. Profitable Profitable must not be separated from that which is lawfull 11. 49. The will of the father 6. 39. and 40. Promises The vse of promises 17. 1. Prophet Christe is a Prophet 4. 〈…〉 â—4 and 7. 40. It was 〈…〉 Prophetes 6. 45. The 〈◊〉 of thinges ought not to bee descâ—ibed to prophesies 17. 12. Prouerbes To speake in prouerbs 16. 25. and 29. A Prouerbe 15. 6. Purification they striue about Purification with the Disciples of of Iohn 3. 15. 26. The Iewes beleeue vntill this day the flitting of the soules out of one body into another 9. 2. Purpose Christe doth it and hee came for this purpose 5. 30. 6. 38. Q Quickeneth The sonne quickneth the dead as doth the father 5. 27. R Regeneration Regeneration 1. 13 3. 3. RegeneratioÌ„ is the first entrance in the kingdome of God Religion Pilate teacheth vs that there is some feeling of religion bread in men by nature 19. 8. Remission Remission of sins belongeth to Christ alone 20. 23. Remission of sinnes is called the knowledge of saluation in the same place Remit Whose sinnes yee shall remit c. 20. 23. Reapers The Apoostles Reapers 4. 37. He that repeth and he that soweth 4. 36. Repent God teacheth vs to repent by certaine light punishments in the same place Reprobates Reprobates are sometimes adorned by GOD with the gifts of the spirit 13. 18. How god doeth punishe the contempt of his grace in the Reprobates 7. 34. Reprobation A more sure token of reprobation 8. 47. ResurrectioÌ„ the resurrectioÌ„ of christ is the principall point of our faith 20. 1. Why Christe woulde haue the women to be witnesses of his resurrection in the same place The agreement of the Euangelists in shewing the resurrection of Christ. in the same place The ende of the resurrection of Christ. 20. 17. The resurrection of Christe is our triumph against death 21. 18. Why Christe is called the resurrection 11. 25. Why faith is the resurrection of the soule in the same place The resurrectioÌ„ of life iudgement 5. 29. Testimonies of Christ his resurrection 20. 17. Retaine To retaine sins 20. 13. Reward To what end the scripture maketh mention of rewarde 4. 36. Righteousnes Righteousnesse placed in Christ his assention vnto the father 16. 10. Wee must seeke righteousnesse froÌ„ the satisfactioÌ„ made by