righteousnes and holynes God dooth make it knowne vnto vs daily by infinite meanes besides this how fatherly hee loueth vs but the marke of adoption farre exceedeth the rest by good right He addeth furthermore And thou hast loued them as thou hast loued me in which woordes he meant to note the cause and the beginning of loue For the aduerbe of likenes must be resolued into the coniunction causal as if he shoulde haue saide because thou hast loued me For Christ alone is he vnto whō the title of beloued belongeth And again the heauenly father loueth al the members also with the same loue wherwith he hath loued the head of the Church so that he loueth none but in Christ. Although here aryseth some shew of contrarietie for Christe saieth as we haue seene else where that the infinite loue of God toward the worlde was the cause that he gaue his onely begotten sonne before 3. 16. If the cause must go before his effect we gather that menne were beloued of God the Father without Christ that is before he was ordained to be a redeemer I answere that the mercy wherewith God was moued toward the vnworthy yea his very enemies before he reconciled thē vnto himself is called there and in such places Loue. Truly the goodnes of God is woonderfull and vnable to be comprehended by mans wit in that bearing good wil and being fauourable vnto men whom he could not hate hee tooke away the cause of hatred least any thing should hinder his loue Paule teacheth that we were double loued in Christe first because the father chose vs in him before the creation of the world Eph. 1. 4. and secondly because he hath recōciled vs vnto himselfe in the same Ro. 5. 10. hath had mercy vpon vs. Behold how we are both his enemies his friends vntill we be returned into fauour with God our sinnes being purged therefore when as we are iustified by fayth properly by God wee begin to be beloued at length as children of their father And that loue wherby it came to passe that Christ was ordained in whom wee shoulde bee chosen freely being yet vnborne and being notwithstanding already lost in Adam being hidden in Gods breast doth far exceede the capacity of mans minde No man shal euer finde God fauourable saue he which shall lay hold vppon him being pacified in Christ. But like as when Christe is taken away al taste of Gods loue dooth vanish away so wee may fully assure our selues that so soone as we are engrafted into his bodye wee neede not feare least we should fall from Gods loue For doubtlesse this foundation cannot be ouerthrown that we are loued because the father hath loued him 24. Father I will that those whom thou hast giuen to me be with me that they may see my glory which thou hast giuen me before the creation of the world 25. Iust father and the worlde hath not knowen thee and I haue knowen thee and these haue knowen that thou hast sent me 26. And I haue declared thy name vnto them and will declare it that the loue wherewith thou hast loued me may be in them and I in them 24. I will that those VVill is put in steade of desire for this speache is not the speache of one that commaundeth but desireth Yet it may haue a dowble meaning either that he would haue his disciples to enioy hys externall presence or that GOD would bring them at length into the kingdome of heauen whether he goeth before them So some expound these woordes see my glorye for to enioye and be made partakers of the glory which Christ hath other some for to perceiue by the experiment of faith what Christ is and howe great his maiestie is For mine owne part hauing well weighed all thinges I thinke that Christe speaketh of the perfecte blessednesse of the godly as if hee shoulde saye that hys request should not be satisfied before they be receiued into heauen To the same effecte doe I referre the seeing of his glory They sawe the glory of Christe then as a small glimmering of light doeth come thoroughe chinkes vnto a man that is shut vppe in darkenesse nowe Christe desireth that they may goe so farre forwarde that they maye enioy the perfecte brightnesse openly in heauen In summe he desireth that the father woulde leade them foorth by continuall proceedings vnto the perfecte beholding of his glory Because thou hast loued me This dooth also farre better agree with the person of the mediatour then with the bare diuinitie of Christ. It is an hard thing that God loued his wisdome but the text leadeth vs vnto an other thing howsoeuer we receiue that It is not to be doubted but that when Christ desired before that his disciples might be ioined with him and that they might see the glory of his kingdome he spake as hee was the head of the Church Now he saieth that the loue of the father was the cause VVherfore it followeth that he was loued inasmuch as he was ordained to be the redeemer of the world VVith this loue did the father loue him before the creation of the world that he might haue wherein he might loue his elect 25 Iust father He compareth his disciples with the world that hee may thereby amplifie their commendation and fauour with the father For they must by good right be excellent who onely know God whom the whole world reiecteth Christ commēdeth them by good right with a singular affection whom the vnbeliefe of the worlde hindered not frō knowing God In calling his father iust hee derideth the worlde and the wickednes therof as if he shuld say howsoeuer the world doth proudly contemne God or refuse him yet can there nothing be taken frō him or done vnto him but that the honour of his iustice shal continue whole and sound to himselfe By which words he teacheth vs that the fayth of the godly must be so grounded in God that it doe neuer faint although the whole world do fall Like as at this day we must condemne Papistry of iniustice that we may defend Gods praise and preserue it to himselfe Christ saith not absolutely that the disciples knewe GOD but he putteth two degrees that he himselfe knew the father and that the disciples knew that he was sent of the father But because he addeth immediately after that he had declared vnto them his fathers name he commendeth them as I haue said for the knowledge of God which separateth them from the rest of the world In the meane season wee must note the order of faith which is described in this place The son which came out of the bosome of the father doth onelye know him properlye Therefore those which desire to come vnto God must needes receiue Christ comming to meete them and addict themselues vnto him Hee shall at length lift vp his disciples vnto God the father after that hee is known himselfe 26. I haue declared and wil declare
noted that Christ after the maner of that time spake of the sacrifices At this day our estate is vnlike yet the same doctrine remaineth that is whatsoeuer we offer vnto God is corrupt except we be at one with our brethren as much as it lyeth in vs. The scripture calleth almes Philip. 4. 18. sacrifices of a sweete sauour yet we heare out of Paule his mouth 1. Cor. 13. 2. 3. that he that bestoweth all his goodes vppon the poore is yet nothing except hee haue charitie Also God dooth not take nor acknowledge them for children excepte they againe do shew themselues to men as brethren And though Christ doth commaunde them only that haue iniuried their brethren to apply themselues to appease them yet vnder this one kinde hee sheweth howe precious brotherly concord is before God And this setteth out much more that he commaundeth to leaue the gifte before the altar as if hee shoulde haue sayde in vaine doe menne come to the Temple or offer sacrifices to GOD so longe as they are at discord with their neighbours 25. Agree with thine aduersarie Though Christ seemeth to goe further not onely to exhorte them to reconciliation which haue done iniurie to their brethren but them also which haue bene iniuried yet I thinke that he had a further regard namely that he might cut off all occasion of hatreds and discordes and shew the meanes to maintaine good will for from whence spring all iniuries but that all men are too carefull to hold their owne right that is they are giuen too much to mainteine theyr owne commoditie with the losse of other men For almost all men are blinded with a peeuishe loue of them selues so that they â—latter themselues euen in the worst causes Therefore Christ that he might preuent discordes hatreds strifes and all iniuries forbiddeth that selfe loue and commaundeth his disciples to bend themselues to moderation and equitie that parting from the extremitie of their right they might with such equitie redeeme peace and friendship It were to be wished that there should neuer fall any strife or controuersie amongst vs and surely men should neuer fall into contention or strife if there were such loue amongst them as ought to be But because that it can hardly bee brought to passe but that some strifes will arise Christ sheweth a remedie how the same may presently be ended namelye if we bridle our lustes and be readye rather to passe it ouer with our losse theÌ„ to prosecute our right with an vnappeasable rygour But christ vsed this exhortatioÌ„ diuerse times as it appeareth out of the 12. of Luke where as the sermon which he made in the mount is not set downe but an epitome gathered of diuerse sentences of Christ. VVhereby it also appeareth what it is to be in the way that is beefore thou commest to the Iudge Least thine aduersary delyuer thee to the Iudge Some expound this clause metaphoricaly that the heauenly Iudge wil deal with extremitie of law so that he will forgiue nothing at all except wee endeuour to pacifie those contentions which we haue with our neighbours But I take it simply that Christ admonisheth vs that this is profitable for vs euen amongst men For the couetous desire is often daungerous to the contentious Yet I doe not deny but that the similitude may bee aptly applyed to God that is that he shall feele iudgement without mercy that is rygorous to his brethren or bendeth himselfe wholy to contention But the Papistes are more then ridiculous which by expounding this place allegorically doe build their purgatory but there is nothing more euidente then that Christ doth speake of maintaining good will amongst men They make no religion without shame to peruerte his wordes and to drawe them to a straunge sense so that they might deceiue the vnlearned But because they are vnworthy of any long confutation I will shewe in one onely word how shamefull their ignorance is They imagine the aduersary to be the deuill and that Christe commaundeth his faythfull ones to be louing vnto him therefore that the Papistes maye finde out a purgatorie it behooueth them first to be brethren friends to the deuill It is well knowne that a quarterne is the fourth parte of a pound but in this place it is taken for a farthing or any other smal peece of money as it also appeareth out of Luke Now if I would vse cauilles I woulde here also refell the folly of the Papistes For if he that is once in purgatorie shall neuer goe out from thence vntill he haue payde the vttermost farthing it followeth that those rites which they call the suffrages of the luying for the dead are in vaine For Christ doth not admit others to make satisfaction for the release of the debter but expresly requireth of euery manne the payment of his owne debt If then their Masses and other sacrifices be vnprofitable howe hotely soeuer their fire of Purgatorie doe burne yet their Priestes and Monkes kytchens shall wax cold for which cause they haue so painefully striuen for the same Matth. 5. Mark Luke 27. Yee haue hearde that it was sayde to them â—f old time Thou shalt not commit adulterie 28. But I say vnto you that whosoeuer looketh on a woman to lust after her hath committed adultery with her already in his heart 29. VVherefore if thy right eye cause thee to offend pluck it out and cast it from thee for it is better for thee that one of thy members perishe then that thy whole body should be cast into hell 30. Also if thy right hande make thee to offende cutte it off and caste it from thee for better it is for thee that one of thy members perishe then that thy whole bodye shoulde bee caste into hell   27. Thou shalt not commit adultery Christ proceedeth in his disputation prouing that the law of God is not only a gouernour of life to fram the outward behauiour after a pollitike maner but it also requireth the perfect and whole affections of the heart But that must be remembred which I gaue warning of before Although Christ reporteth the words of the law yet it is the grosse and adulterous sense which false interpreters had gathered that he reproueth for he had said before that he came not to be a new lawgiuer but a faythfull interpreter of the law alreadie giuen And for that it might be obiected that that interpretation had coÌ„tinued long Christ expresly graunteth it but after this maner he answereth it that the long continuance of errour ought to bee no preiudice to the truth 28. Hee that looketh vpon a woman The purpose of Christ is generally to condemn the lust of the flesh Therfore he saith that they are adulterers before God not only that defile other mens wiues but they also that pollute their eyes with an vnchaste looke But it is a figuratiue kinde of speeche because that not only the eyes doe make men guiltie of adulterie
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
exception alwaies that I neede not submitte my selfe to their censure or iudgement either by the law of God or of men which are not onely to be kept vnder like children for their blamefull and infamous vnskilfulnes but also most seuerely to be punished for their malitious obstinacie to stubbern impudeÌ„cie But whatsoeuer they say I trust the better sort wil graunt that it is lawfull for me to acknowledge without arrogancie that faithfull labour which I haue imploied to the profit of Gods Church There came forth two yeeres since the gospel of Iohn with my interpretation which I trust hath not beene fruitelesse And thus like an apparitor I haue endeuoured to my power to set forth Christe ryding princelike in his foure wheeled chariot very gloriously By reading of which worke when the gentle readers haue profited them selues they wil not be loath to confesse that they haue not studied it in vaine which Euangelicall history being described and sette forth by foure witnesses appointed by God himselfe I do not without cause compare vnto a chariot for of this sweete and pleasaunt consent God seemeth purposelye to haue made as it were a triumphant chariot for his son out of which he might plainly appeare to be seene of al his faithful people and by the swiftnes whereof he might lightly passe and as it were raunge ouer the whole world Neither doth Augustine vnfitly compare the foure Euangelistes to trumpets the noyse whereof doth sound in al coastes that the Churche of Christe beeing summoned out of the foure quarters of the world might flock and gather together from the East and the VVeste from the South and the North vnto an holy consent of faith VVherefore their absurd curiositie is the lesse to be borne withal who being not content with these Gospels which be as it were proclamations proceeding from heauen thrust out their own toyes and corrupt imaginatioÌ„s which do nothing but defile the puritie of faith cause Christes name to be scorned and had in derision of the vngodly As for you which doâ— farre excel the common sort since you detest in minde al that corrupt leuen wherewith the true sinceritie of the Gospell is infected and shewe your selues to delight in nothing more then in maintaining and allowing the plaine and simple doctrine as it is set forth by Christ himselfe I am not only perswaded that you wil very wel like of this my watchful worke which expoundeth the treasure of glad tiding but also I haue a good hope that this signe or token of my good will and loue to you ward will be aswel acceptable in that I haue dedicated the same vnto you Thus I bid you farewel right honourable Lordes and wishe that Christ may direct you with his holy spirit strengthen you with his power preserue you vnder his protection and enrich your Citie and common weale with his plenteous benediction At Geneua the first of Aug. The yeere of our Lordes natiuitie 1555. A Table shewing the Chapter Verse and Fol. of all the principall matters contained in this Harmonie The first number sheweth the Chapter the second the Verse the third the fol. Mathew Ca. Verse Fol. 1.  57  2 ibidem  3 58  6 ibid.  12 59  16 ib.  18 60  19 ibid.  21 61  22 63  23 66  24 67  25 68 2. 1 79  2 80  3 81  4 ib.  6 82  7 83  9 84  11. ibi  13 95  15 96  16 97  18 98  19 99  23 ibid. 3. 1 107  2 108  3 110  6 111  7 113  8 L. 8. 114  9 116  10 117  11 119  12 121  13 122  14 ibid.  16 123  17 124 4. 1 125  3 128  4 129  5 131  6 ibi  7 132  8 ib.  10 133  11 134  12 135  13 143  18 145  22 148  23 ibid.  33 150 5. 1 156  2 157  3 158  4 ib.  5 ib.  6 159  7 ib.  8 160  9 ib.  10 ib.  11 161  12 ib.  13 163  14 165  16 ib.  17 166  18 168  19 ib.  20 169  21 170  22 171  23 172  25 173  27 175  28 ib.  29 ib.  31 176  32 177  33 ib.  34 178  37 179  38 180  39 ibid.  40 181  42 182  43 184  44 ibid.  45 185  46 186  48 ib. 6. 1 186  2 187  3 ib.  4 ibid.  5 188  7 189  8 ib.  9 190  10 193  11 194  12 196  13 197  19 200  2 201  23 202  24 203  25 205  26 ib.  27 206  33 208 7. 1 209  3 211  6 ib.  7 113  9 114  11 ib.  13 216  15 220  16 ibid.  21 222  22 223  23 ibid.  24 224  28 225 8. 1 226  2 ibid.  3 ibid.  4 227  5 229  8 230  3 264  11 232  12 233  13 ib.  17 152  19 235  20 236  21 ibid.  22 237 9. 1 239  2 ib.  3 240  4 ib.  5 241  6 ib.  8 ibid.  9 242  11 244  12 ib.  13 245  14 247  15 ibid.  16 248  18 249  20 250  22 251  27 254  29 255  30 ibid.  32 ib.  34 259  35 ib.  36 ib.  37 257 10. 1 267  2 268  5 ib.  6 ib.  7 269  8 ib.  9 270  10 271  11 ibid.  12 ib.  14 272  15 ib.  16 274  17 275  19 276  21 277  22 278  23 ibid  24 279  25 ib.  26 281  28 ibid.  29 282  32 284  35 285  37 287  38 ib.  39 ib.  40 289  41 ibid. â—1 1 291  2 ib.  3 292  6 293  7 294  8 ibid.  11 295  12 ibid.  14 296  15 297  20 303  21 304  23 305  25 309  26 311  27 ibid.  28 313  29 314 â—â— 1 315  3 316  5 Ibid.  7 317  8 Ibid.  9 318  10 319  11 ibid.  14 321  16 ibid.  17 322  18 ibid.  19 323  20 324  22 325  23 ibid.  24 326  25 327  27 ibid.  28 328  29 329  30 330 Â
is not heere vsed for a praysing of her but it dooth rather signifie a happynesse or blessednesse So Paule vseth to praye that the faythfull might haue first grace then peace that is all kind of good things signifying thereby that we are then becoÌ„e blessed rich when we are beloued of God the aucthour of al good things Then if the blessednesse righteousnes and lyfe of Mary doe come of the free loue of God and that her vertues and all her excellencie is the meere liberalitie of God Then deale they very preposterously that teach vs to aske those things of her which shee with vs recieueth from an other But very grosse is the folly of the Papistes which as it were by a magicall coniuring haue turned this salutation into a prayer And by want of reason they haue beene this farre drawne that their Preachers might not praye in the pulpitte for the assistaunce and grace of God his spirite but by their Hayle Mary And besides that this is to be accompted as a salutation onely they rashlye take vnto them selues the office of an other which God inioyned not to any but to the Angell but twise more foolish is that imitation that they salute one that is absent 29. VVhen shee sawe him shee was troubled Luke doth not say that shee was troubled at the sight of the Angell but at his saying why then dooth he also make mention of the sight This as I interprete it was the cause Marye seeing some portion of heauenly glory in the Angell through the reuerence of GOD she conceaued a sodaine feare Therefore shee was troubled for that shee perceiued that it was not a mortall manne that did salute her but an Angell of GOD. But Luke dooth not say that shee was so troubled that shee was thereby amased but rather sheweth the signe of an attentiue and verye readye minde when that he presently addeth that shee thought with her self what manner of salutation this should bee that is whereto it tended and what it meant For presently shee thought that the Angell was not sent to her for nothing And by this example wee are admonished First that the woorkes of GOD are not sleightly to be passed ouer Then likewise wee ought so to weighe and consider them that reuerence and feare may goe before 30. Feare not Marye In that he willeth her not to be afrayde let vs alwayes remember howe weake our fleshe is and that it cannot be but that we shoulde be afrayde so oft as but the least sparke of God his glorye doth appeare For when we earnestly consider the presence of God wee cannot imagine a vaine or ydle presence Therefore when wee are all in daunger of his iudgement out of feare there riseth a trembling vntill hee shewe him selfe as a father The holye Virginne sawe amongst her people such a vile heape of sinnes that there was good cause why shee should be afrayd of the greater vengeaunce VVherefore that the Angell might put this feare awaye hee saieth that hee is a witnesse and tydinges bringer of that which is wonderful good Luke vsed this Hebrewe phrase to finde fauour for to haue God mercifull For it cannot be sayde that hee found fauour that sought the same but hee to whom it was offered and seeing that examples of the same are sufficiently knowne it were but vaine heere to alleage them 31. For loe thou shalt conceaue in thy wombe The Angell frameth his woordes firste to the prophesie of Esaye and then to other places of the Prophetes that it might thereby the better sincke into the Virgins minde For such Prophesies were knowne and common euerye where among the godly yet with all it is to be noted that the Angell did not whisper that onely in the eare of the Virgin but he brought that gladde tidinges of saluation which not long after was to be spread throughout the whole world VVherefore it is not doone without the counsell of God that hee so plainely expresseth the consent betweene the olde prophesies and the present message of the comming of Christe The woord Conceauing is sufficient to confute the witlesse fancie aswell of Marcyon as of Manicheus For thereby may be easily gathered that Mary did not bring for than aiery body or Ghost but such frui as she before had conceaued in her wombe And thou shalt call his name Iesus Mat. 1. 21. rendreth the cause why this name was giuen him For that he should saue his people froÌ„ their sinnes so that in the verye name saluation is promised and the cause is shewed to what end Christ was sent of his father into the worlde As he saieth him selfe that he came not to destroy but to saue the worlde Ioh. 12. 47. Let vs also remeÌ„ber that this name was not giuen him by the will of man but by the Angell at the commaundement of God that our faith might be fastened in heauen and not vppon earth It is deryued of ithg which with the Hebrewes is saluation and from thence commeth that word which signifieth to saue Furthermore they doe but fondlye reason which endeuour to deriue it of that Hebrewe nowne iâ—ushug It appeareth that the Rabbynes did deale very malitiously in that they neuer giue him that honourable title of Christ but in euery place write Iesu or rather imagine him to haue beene some base or degenerate Iew. Therfore their writing deserueth as much credit and aucthoritie as doth the barking of a dogge That they obiect that he should be farre inferior to the dignitie of the sonne of GOD if hee shoulde haue a name common with others may also be pretended of Christe But the answere to them both is very easie For that which before was shadowed vnder the lawe is fully and wholye perfourmed in the Sonne of God or that he had the substaunce of that in him which was before but figured The other obiection is of no greater force They denie that the name of Iesu is holy and reuerent before whom euery knee Philip. 2. 9. ought to bowe vnlesse it did onely belong to the sonne of God Paule dooth not attribute vnto him a magicall name in whose sillables the maiestie were included but his wordes were to this purpose as if he should haue said great power was giuen vnto Christ of his father vnder the which al the worlde should bowe Therefore let vs bid such faigned inuentions farewell and let vs know that the name of Iesu was giuen vnto Christ that the faythfull might learne to seeke in him that which beefore was shadowed vnder the law 32. Hee shall be great The Angell sayde the same of Iohn Baptist whom yet hee would not make equall with Christ. But the Baptist was great in his order And presently after he declareth that the greatnes of Christ extolled him farre aboue all creatures For this hath he alone proper and peculyar to him selfe that he should be called the sonne of God as the Apostle proueth Heb. 1. 5. I graunt that sometimes in
is that he was sent of his father that he might delyuer vs from al euils and miseries MARKE 34. Hee suffered not the deuils to saye that they knewe him There might be two causes why he suffered them not one generall that as yet the appoynted time of his full reuelation was not come the other speciall which we touched a litle before that he refused them as preachers and witnesses of his Godhead which through their praising coulde doe nothing else but slaunder and discredite him And this last is wythout doubt for the deadly discorde ought to bee shewed which the authour of eternall saluation and life shoulde haue with the prince of death and his ministers MAT. 18. VVhen Iesus sawe great multitudes I doubt not but that Mathew doeth briefly touche that which others doe more fully and plentifully set forth That which is concealed by Math. the other two do expresse before it was day Christ went secretely into a desert place to seeke rest Marke sayeth after that Peter tolde him that all men soughte hym And Luke sayeth that the people came thither Nowe that Math. sayeth that he went ouer to the further shoare both they say that he did it that he might goe through all Galile that he might preach in all places But the further shoare in my iudgemeÌ„t is called not that which is right ouer against it on the further side but in respect of that place which was belowe Capernaum Therefore he so went ouer parte of the lake that he would not leaue Galile It is to be noted that he sayeth that hee went or was sent for that ende for in these woordes he witnesseth howe readily he was bent to fulfil his office But if any man shall aske whether it were better for the ministers of the Gospell to runne hither and thither that they might in al places sparingly and slenderly tast the doctrine of God or remaine teachinge their hearers perfectlye whome they haue once wonne I aunsweare the purpose of Christe whereof mention is heere made was grouÌ„ded vpon a most notable cause because it was agreeable to the commandemeÌ„t and calling of the father For Christ was in short time to goe throughout Iudea that hee mighte euerye where waken the mindes of men as with the sounde of a trumpette to heare the Gospell which matter shall more largely be entreated of other where Mathewe Marke 3. Luke 6.  13. Then he went vppe into a mountaine and called vp vnto hym whome he woulde and they came to him 14. And he appoynted twelue that they shoulde be with him and that he might send them to preach 15. And that they might haue power to heale sicknesses to cast out deuils 16. And the first was Simon and he named Simon Peter 17. Then Iames the sonne of Zebedeus and Iohn Iames brother and named them Boanarges which is the sonnes of thunder 18. And Andrew and Phillip and Bartlemâ—we and Mathew and Thomas and Iames the sonne of Alpheus and Thaddeus and Symon the Cananite 19. And Iudas Iscariot who also betraied him 12. And it came to passe in those daies that he went into a mountaine to pray and spente the night in praier to God 13. And when it was day he called his disciples of them he chose twelue which also hee called Apostles 14. Simon whom he named also Peter and Andrewe hys brother Iames and Iohn Philip and Bartlemewe 15. Mathewe and Thomas Iames the sonne of Alpheus Simon called Zelous 16. Iudas Iames brother and Iudas Iscariot which was also the traitour 17. Then hee came downe with them and stoode in a plaine place with the companie of his disciples and a greate multitude of people out of all Iudea and Ierusalem and from the sea coast of Tyrus and Sidon which came to heare him and to be healed of him 18. And they that were vexed wyth foule spirites and they were healed 19. And the whole multitude soughte to touche him for there went power oute of him and healed them all MARKE 13. He went vp into a mountaine By this election hee doeth not as yet ordaine the Apostles that they shoulde presently execute their office but onely in hope of Apostleship he adopteth them as disciples to keepe him companie wherin the interpretors haue bene deceiued which vnaduisedly doe confound these places with the tenth chapter of Math. And the woordes doe euidently declare that they were only appoynted that they shoulde after be of that ambassage which is enioyned them in Mathewe And Marke and Luke doe afterwardes in the right place sette downe their sending foorth which Mathewe doeth there make mention of And it is no maruell if that the heauenlye master woulde a little frame and accustome them to so harde a charge whose rudenesse coulde not be restrained by long vse of discipline Both the Euangelists saye that Christ went vp into a mouÌ„taine Luke declareth the cause that he might the more freely pray out from companie which he was wont to do very often as may be seene in other places But this example ought to be a perfecte rule to vs that we doe begin with prayer so oft as pastours are to be chosen for Churches otherwise what soeuer we attempt shall not prosper For the Lorde did not praye so muche for his owne sake as that hee might prescribe a lawe for vs for we want wisedome and councell and though we were moste prouident yet wee cannot in any thing be easier deceiued then in this Now how can we be out of daunger of offending except the Lord should moderate our affections considering howe great the force or rather the violence of fauoure and loue or of hatred or of ambition is to drawe vs away Furthermore though there be great diligence vsed in the election yet all things shall prosper ill except the Lord take vppon him to gouerne those that are chosen and endew them with necessary giftes VVhat then will some manne say Did not Christ earnestly require of his father that he would rule his election I graunt this and withall I adde that by this testimonie he declared howe carefull he was for his Churche therefore hee prayed not his father after a dailye maner but spent all the night in prayers But if he that was full of the holy Ghost did so earnestly and carefully pray his father to be gouernoure of his election howe much is our necessitie greater MARKE 13. And called vnto him whome he wâ—ulde I doubte not but that Marke woulde heereby signifie that they were taken to this so honourable an office by the meere grace of Christe not for theyr owne woorthinesse For if thou vnderstande that they were chosen that were more notable then others this cannot agree in Iudas Therfore the meaning is that the Apostleshyppe was not bestowed according to the merites of menne who were nothyng woorthy to be lifte vppe into that estate but by the free mercy of God And so that was fulfilled that Christ sayde other
the earth The children of this world doe not thinke themselues otherwise in safegard except they sharply reuenge what euill soeuer is done them and so with force and armes defend their life But sith it is certaine that Christe is the onely keeper of our life there remaineth nothing else but that we shoulde hide our selues vnder the shadowe of hys wings Also it behooueth vs to be sheepe if we couette to be accounted of his flocke If anye Obiecte that this heere spoken is against experience Firste I woulde hee shoulde weigh howe vnquiet those cruell men be so that they euen trouble themselues So that in so troublesome a life thoughe they were the Lords of the earth a hundred times yet in possessing all things they possesse nothing But for the children of God I aunsweare though they can in no place sette their foote vppon their owne grounde yet they quietly enioy a dwelling place vpō the earth And this is not an imagined posfession for they dwel vpon the earth which they know is graunted them from God Also they are armed wyth the hande of God agaynste the tempest and rages of all mischiefes and though they be set forth against all the dartes of Fortune and subiecte to all inconuenience of euilles and compassed aboute wyth all daungers yet they dwell safelye vnder the defence of God so that at leaste they maye taste nowe the fauoure of God And this is sufficient for them vntill at the last daye they enter into the enheritance of the world 6. Blessed are they which hunger To hunger and to thirst is by the figure Synecdoche taken for to want to be without things necessarye and also to be defrauded of their owne right That which Mathew sayth to hunger after righteousnesse is a placing of a part for the whole Yet hee amplifieth the vnworthines when he sayth that by carefull sighing they get nothing but that which is righteous as if he should saye they are blessed which though they moderate their desires so that they desire nothing to be geuen them but that which is right doe yet neuerthelesse languishe as hungry soules For though their carefulnesse wherewith they bee troubled is scorned at yet it is to them a preparation to felicitie because they shall at length be satisfied for God will at length heare their sighes and wil heare their iust desires whose office it is to fil the hungry with good things as it is in the Virgines song 7. Blessed are the merciful This sentence also is hard cōtrary to the iudgemēt of man For the world accoūteth them happy which are carelesse of the miseries of other men prouide for their own ease but Christ here calleth thē blessed which are not only ready to bear their owne harmes but do also take other mēs vpon thēselues that they may help thē that are in misery willingly ioyn thēselues to thē that are troubled and put on the same affections that thereby they maye the more willingly employe themselues to helpe them Hee addeth for they shall obtaine mercy that is not onely with God but also amongest men themselues whose mindes God will bowe to humanitie But though sometimes the world is vnthankful and bestoweth the woorst reward vpon them that deserue best it ought to suffice vs that there is fauour laide vp with God for the mercifull and kinde so that they shall haue him kinde and mercifull againe to them 8. Blessed are the poore in heart Christe seemeth heere to saye nothynge but that which is agreeable to the iudgement of all men Al confesse that cleannesse of heart is mother of all vertues but yet it is scarce the hūdred man that doeth not accompt subtletie as a most notable vertue Heereof it commeth to passe that they are commonly thought blessed which are most subtile in craftie conueiances whiche by euill meanes doe craftelye circumuent them with whome they haue to doe Therefore Christe agreeth not with the iudgemēt of the flesh while he calleth them blessed which are not delited with craftinesse but walke sincerely amongst men and in words and countenance pretend no other thing then they thinke in heart And because the simple are laughed at as men nothing warye and because they doe not with deceite enoughe prouide for themselues Christe calleth them higher that if they be not wise enough to deceiue vpon earth they shall enioy the sight of God in heauen 9. Blessed are the peacemakers He doeth not only meane them which loue peace and flee from quarels as muche as in them lieth but doe also diligently ende dissentions raised vppe amongest others are the authours of peace vnto all and doe take awaye the occasion of hatreds and displeasures Neither is this rashly spoken for sith it is a painefull and a troublesome matter to pacifi◠them that disagree amongst themselues the quiet men which studie to maintaine peace are enforced to beare this crueltie that they heare the reproches the complaints and the quarelles on bothe partes And thereof it riseth that euery man would wish to haue them al patrons to be on his side Therefore least we should hang vppon the fauour of men Christe commaundeth vs to regarde the iudgmente of his father who being the God of peace accounteth vs for his children while we nourish peace although our labor please not men For to be called signifieth as much as to be accounted 10. Blessed are they which suffer persecution The disciples of Christ haue great neede of this doctrine and how much the lother and more hardly flesh doth admit the same so much more dilygently it must be meditated Neyther canne we vnder any other condition war vnder Christ then that the greater parte of the world will ryse vp in hatred agaynst vs and shall persecute vs euen to death So standes the matter Sathan the prince of the world wil neuer cease to arme his children with madnes that they may strik the members of Christ. This is very monstrous and against nature that they which loue righteousnes should be vexed as enemies which they haue not deserued Therefore Peter saieth if you auoyde from euill deedes who is he that will harme you But in so vnbrydeled wickednes of the world it falleth out too often that the good men through the zeale of righteousnes do enflame the displesures of the wicked against them But this is the lotte especially of Christians to be hated of the greatest number of men for flesh cannot beare the doctrine of the Gospel none can beare to haue their faultes reproued They are sayde to suffer for righteousnes which thereby kindle the displeasures of the wicked and prouoke theyr fury agaynst them because that with a care of right and equitie they oppose themselues against euill causes and defende the good as muche as in them lieth And in this behalfe the truthe of God hathe woorthely the chiefe place VVherfore by this note Christ discerneth his Martyrs from wicked men and euil doers Now I
returne to that which I sayd euen now Syth all that will liue godly in Christ must suffer persecution as Paule witnesseth this admonition doth generally belong to all the godly If that at any time the Lord spareth our weakenesse and permitteth not the wicked to vexe vs at their pleasure yet it is meete vnder a shadowe and at leisure to meditate this doctrine that we maye be prepared as oft as nede require to come forth into the field nor come to the battell except we be well furnished But sith the condition of the godlye is moste miserable throughe the whole course of this life Christe for a good cause raiseth vs vp in hope of a heauenly life And heerein the sentence of Christ differeth much from the inuentions of the Stoicks which commaunde euery manne to be satisfied with his owne opinion that hee might be his owne chuser of felicitie And Christ doeth not vncertainlye plant felicitie vppon a vaine imagination but groundeth the same vppon hope of a rewarde to come 11. VVhen men reuile you Luke sayeth when they hate you and separate you and reuile you and put out your name as euill By whiche woordes Christ would comfort his faithfull ones that they shoulde not faynte in their mindes though they see themselues detested before the worlde For this was no small temptation to be throwne out of the Churche as wicked and prophane For sith he knewe that nothing was more deadlye to the hypocrites then that hee might foresee with howe furious a violence the ennemies of the Gospell were enflamed against his little and despised flocke his will was perfectlye to arme them that they shoulde not bee ouerthrowen though a great heape of reproches should hang ouer them to ouer whelme them And heere appeareth howe popish excommunication is to be feared as nothing while that those tyrantes seperate vs from theyr synagogues because we will not be deuorced from Christ. 12. Reioyce and â—e glad for That wee shoulde not be ouerthrowen wyth vniust reproches he declareth that there is a remedy at hand for assoone as we lifte vppe our mindes to heauen then presently a great occasion of ioy doeth offer it selfe that it maye swallowe vppe the heauinesse The sporte which the Papistes make wyth the name of rewarde is heere easily wiped away Neither is there as they dreame a mutuall relation betweene rewarde and merite but it is a free promisse of a rewarde Further if wee consider howe maimed and corrupte those good deedes are which come euen from the best menne God shall neuer finde any worke woorthy a rewarde Againe these clauses are to be noted for my sake or for the sonne of man also they shall say all maner of euil against you falsly least they which suffer persecution for their owne faultes should presently boast themselues to be Martyrs of Christe As the Donatistes in times past pleased themselues wyth this only title that they had the magistrates againste them And at thys daye the Anabaptistes thoughe they disturbe the Churche wyth theyr doating dreames and slander the gospell yet they glory that they beare the ensignes of Christe when as they are condeÌ„ned righteously But Christ pronounceth none blessed but they which suffer in a iust defence of his quarell Fâ—r so persecuted they the Prophetes This was purposely added least the Apostles hoping to triumph without sweat or trauell should faint in persecutions For because that euery where in the scripture the restitution of all things is promised in the kingdom of Christ it was daungerous least they should in a vaine hope lift vppe themselues and neuer thinke of the warfare And it may be gathered our of other places that they imagined that the kingdome of Christ was full of richesse and pleasures VVherefore Christ doth not without a cause admonish them that the same troubles are prepared for them which the Prophetes sometime had experience of for as much as they succeede in their place Neither doeth he say that the Prophets were before them only in respecte of time but because they were of the same order therefore it behooued them to frame themselues after their example That common fancie of nine be atitudes is so friuolous that it neede no long confutation LVKE 24. VVee be to you riche men As Luke rehearseth onely foure principall blessings so nowe he opposeth foure curses that the sentences might answere one to the other But this Antithesis doeth not only tende to striking a feare in the wicked but to the stirring vppe of the faithfull least they should sleepe in the vaine and captious snares of the world For we knowe howe quickely and readily a man may be made drunke with prosperitie or entangled with the faire speaches of men whereby also it doeth often come to passe that the children of God doe enuie at the reprobate to whome they see all things flowe prosperously and happelye Further he cursseth the riche not all of them but they that take their coÌ„fort in the worlde that is they so rest in their fortune that they forgette the life that is to come Therefore hee meaneth that richesse are so farre from making a man blessed that they often become an occasion of destruction Otherwise God doeth not remooue rich men out of his kingdome so that they make not snares for themselues or by fixinge theyr hope in the earth doe shut the gate of heauen against themselues It was aptly sayde of Augustine who that he might shewe that richesse of them selues are no hinderance to the children of God doeth saye that poore Lazarus was receiued into the bosome of riche Abraham In the same sence doth he curse them that are ful and haue aboundance because they being pusfed vppe with a confidence in present ioyes that they refuse all heauenly ioyes The same is to be thought of laughter for now by laughter he vnderstandeth them that are geuen to the pleasure of Epicures are drowned in the pleasures of the flesh and doe flee from all troubles that are to be endured for the defence of Gods glory The last woe tendeth to the correction of ambition for there is nothinge more common then to seeke the praises of men or at the least to be entaÌ„gled with them Christe therefore sheweth that the fauour of men is venimous deadly that he might feare his disciples from it But this admonitioÌ„ especially belongeth to teachers who haue more neede to feare ambition then anye pestilence for it can not be but that they shoulde defile the pure doctrine of God when as they seeke after the fauour of men That Christ sayeth All men ought to be referred to the children of this world which speake well of none but of deceiuers and false prophets For the faithfull and good ministers of sounde doctrine haue their praise and fauoure wyth good men Therfore the wicked loue of the flesh is here condeÌ„ned for he can not be the seâ—uaunte of Christe that seekes to please menne as
be demaunded whether to be perswaded of the power of Christ and of God is sufficient to make any manne faithful For thus much doe the wordes signifie doe you beleeue me that I can doe it But it appeareth out of diuers other places of the scripture that the knowledge of the power is but vaine and cold except we be assured of his wil. Yet Christe being satisfied with their answeare approoueth their faith as perfect in all poyntes I answeare when at the first they confessed him to be the sonne of Dauid they conceiued somewhat of the grace For with this title they honoured the redeemer of their nation and the authour of all their good Therefore hee demaunding of his owne power hee doeth more depely enquire whether they do constantly beleeue Therfore faith comprehendeth the mercy and fatherly loue of God with power the ready will of Christ with might But because that men do commonly attribute lesse to the power of God and might of Christ then is meete the blinde menne are not asked without a cause whether they beleeue that Christe can doe that which they professe though the purpose of Christe was simply to know whether that from their heart they gaue to him the honour of the Messias And for this cause is their faith approoued that in so base cōtemptible an estate they acknowledged the sonne of Dauid 29. According to your faith Although it is sayd that this benefite is especially bestowed vpon two blinde men yet out of these present wordes of Christ we may gather this general doctrine that we shal neuer be suffred to depart without our requests so that we pray with faith If that these two by a small saith as yet not throughly grounded doe obtaine that which they require much more at this day shall their faith preuail which being endued with the spirite of adoption and made partakers of the sacrifice of the mediatour doe come to God 30. He charged them Either his will was to haue other witnesses of the myracle or else that hee woulde deferre the reporte thereof to an other time Therefore that is woorthy to be reprooued that they doe vtter the same presently euery where For that some imagine that Christe forbade them that he might the rather stirre them forwarde we haue confuted in an other place It is certaine there was some cause of forbidding whiche is vnknowen vnto vs but these menne of an vnaduised zeale doe vtter it before the time 32. They brought vnto him a dumbe man It is probable that this manne was not dumbe by nature but when he was deliuered vp to the deuil that he was depriued of his speach yet al those that are dumbe are not possessed of deuils But this man was so afflicted that by manifest signes it appeared that his tongue was tied And that after his healing the people do cry out that the like was neuer seene in Israel seemeth to be an hyperbolicall kinde of speache for by greater myracles had God in times past reuealed his glory amongst that people But it may be that they had regarde to the ende of the myracle so that then the minds of all men were stirred vp to loke for the cōming of the Messias And they so extold the present grace of God so as they wold diminish nothing from his former works And it is to be noted that this speache was not premeditate but such as in admiration brake out sodenly 14. The Pharises sayde Heereby it appeareth how mad they were which were not afraide to defame with wicked speache so notable a woorke of God For the Antithesis is to be noted betweene the praise of the people and the blasphemie of these men For that the people sayeth the like was neuer done in Israel was a confession proceeding from a feeling of the glory of God VVhereby it doeth the better appeare that these men were starke madde which durst blaspheme God to his face Yet wee are also taughte when wickednesse is growen to extremitie that there is none so manifest a woorke of God which it will not peruert But this is monstrous seldome seene and incredible that mortall men should rise vppe against their maker but that blindnesse is so much the more to be feared which I spake of before whereby the Lorde after his long sufferaunce executeth his vengeance vppon the wicked Mathewe 9. Marke Luke 35. And Iesus went about all cities and townes teaching in their Synagogues and preaching the Gospel of the kingdome and healing euery sickenesse and euery disease among the people 36. But when hee sawe the multitude hee had compassion vppon them because they were dispearsed and scattered abroade as sheepe hauing no shepheards 37. Then sayde hee to his disciples surely the haruest is great but the labourers are fewe 38. VVherefore pray the Lorde of the haruest that he would send foorth labourers into his haruest   35. And he went about This is spoken by preuention that wee myghte knowe that the whole ministerie of Christe is not particulerly described but generally that he was diligent in his office namely that hee mighte publish the doctrine of saluation and confirm the same by myracles VVe haue sayd in an other place before that it is called the Gospel of the kingdome of the effecte because that by this meanes God doeth gather vnto himselfe a people that was miserably dispearsed that hee might raigne in the midst of them and for that cause truely hath he raised vp his throne that he might endue all his with full felicitie Yet let vs remember that it behooueth vs to become subiecte to God that by him wee may be caried into celestiall glory 36. He had compassion vpon them Hereby we gather first how sluggish the Priests were which being placed through out the whole lande that they might shewe foorth the light of the heauenly doctrine were become idle bellies And they proudly boasted themselues to be the chief bishoppes of the people and there was no small multitude of them which gloried in this title yet Christe acknowledgeth none of them to be pastours The same want is found at this day in Poperie which yet is replenished with pastorall titles for greate is that sinke or heape of that leude companie which vnder the name of the cleargie doe deuoure vppe the people For though they be dumbe dogges yet they are not ashamed arrogantly to bragge of their hierarchie But the woorde of Christ is to be heard which sayeth that there are no pastours whereas there are no labourers that those sheepe are wandring and dispearced which are not gathered togither into the folde of God by the doctrine of the Gospell And in that he is touched with compassion he prooueth himselfe to be a faithfull minister of his father in caring for the saluation of the people for whose sake he had takē vpon him our flesh And though he is now receiued into heauen and hath not the same affections whereunto hee was subiecte
as probable coniectures and not as sound perfect proofs Lastly he speaking of a matter known wel proued he vrgeth it the les against his enemies cōsciences No mā was ignorāt but that christ came to thrust sathan out of his possession and there was nothing more manifest then that all his myracles tēded to this end VVherby it was easie to iudge that his power which was so contrary to sathan was of God 27. By whō do your children cast thē out He accuseth thē of wicked malicious iudgmēt that they iudged not a like of one the same matter but as they wer affected towards the persōs But this inequality shewed that equity right preuailed not but that they wer ouer ruled either with blind loue or hatred And this was a signe of wicked selfeloue of enuy to condemne that in Christ which they accoūted praise worthy in their owne children Some take their children for the children of all the nation Some thinke that the apostles were so called bicause they were accoūted as children where they accoūted Christ as a strāger Others refer it to the old prophets But I am perswaded that he meaneth the Exorcists of which sort there were manye then amongest the Iewes as it appeareth in the Actes 19. 17 for it is likely that they thought no better of the disciples of Christ then they did of the maister And it is too muche wreasted to drawe it to the dead Prophets when as the wordes doe plainly set downe a comparison of the same time The Iewes had no Exorcistes by the prescript order of the law but we know that God that he might kepe them in faith and in syncere worship of him testified his presence amōgst them by many myracles And so it might be that by calling on the name of God the diuels fled And the people hauing experiēce of that great power of God therof rashly made themselues an ordinarie office The Papistes also afterward least their estate should be any thing inferiour to them counterfaited thē in creating Exorcistes and so were Apes of Apes Furthermore it was not needefull that Christe shoulde in condemning their malice approue those Exorcismes which they held as holy adorned with the name of God and yet they made Christ a seruāt of Beelzebub for the obiection is directed according to the common phrase to the person That which foloweth presently after that their children shoulde be their iudges this is vnproperly spoken you neede not to seeke farre for your condemnation the myracles whiche I worke you apply to Beelzebub you praise the same in your children Therfore you haue inough at home to condemne your selues If that any had rather take it otherwise to wit that hee vpbraideth them of the grace of God which was somtime shewed amongst them by the Exorcistes I do not greatly gainstand it For though they were degenerate yet the Lorde woulde not altogether depriue them of his power but that he would adorne the priesthode and the seruice of the Temple with some generall testimonie For it was very necessary that they should be distinguished by some euident notes from the superstitions of the Gentiles But the first interpretation seemeth in my iudgement to be moste naturall 28. But if I cast out deuils by the spirite of God Luke Metaphorically calleth it the Finger for the spirite For because that God woorketh and sheweth his power by his spirite the name of a finger is aptly giuen it And this speach was cōmon amongst the Iewes as Moses reporteth that Pharaohs enchāters sayd Ex. 8. 19. This is the finger of God But Christ gathereth of those former wordes that the Scribes were vnthankfull to God which would not that he shoulde raigne ouer them Hetherto he hath answeared their friuolous Obiection now he giueth charge as vnto menne conuicte that they should not oppose themselues wickedly against the kingdome of God And he holdeth not himselfe within the compasse of this one myracle but by occasion thereof he speaketh of the cause of his comming declaring to them that they should not onely consider this one peculiare facte of his but some thing farre more excellent then this namely that God by reuealinge the Messias woulde repaire their decayed estate and restore his kingdome amongest them Therefore we see Christ complaineth of their vnthankefulnesse because that they furiously reiected and cast from amongest them the incomparable grace of God For this woorde Come is very forcible to witte that God appeared willingly to them as a redeemer bu they as much as they coulde driue him from amongest them and would giue no place to him that was come ready and prepared for their saluation 29. How can a man enter into a strong mans house Though the Euangelists do differ somwhat in wordes yet they agree notably for the summe of the matter for Christ prosecuteth that which he touched a litle before of the kingdome of God and he saieth that it is necessary that Sathan shuld be thrown forth by violence that God may haue his kingdom amongst men so that this sentence is but a confirmation of that which wente before But that we may more certeinly vnderstād the meaning of Christ it behoueth vs to remember that Analogy which Matthew reheased before betweene the visible and spirituall graces of Christ. For whatsoeuer he did to our bodies his will was it shoulde be applyed to the soules so that when he deliuered the corporall senses of men from the tyranny of the deuill he declared that he was sent from God a champion that shuld ouerthrow his spirituall tyrannie ouer soules Nowe I returne to his wordes he affirmeth that a strong and mighty tyrant cannot be dryuen out of his kingdom vntill he be spoyled of his weapons because that except an other mightier power be set against him he will neuer willingly giue place To what purpose is this spoken First wee know that the deuill is called in diuerse places the prince of the world And the tyrannous gouernment which he holdeth is fortified on euery side with strōg defences For there are many snares to entrappe men with and hee holdeth them that are now subiect vnto him in such bandes so that they rather nourish that seruitude wherein they are bound rather then by anye meanes aspyre to lybertie Also there are innumerable sortes of daungers by the which he holdeth them miserably ouerwhelmed vnder his feete To be short there is nothing to the contrary but that he may without resistaunce rule as a tyrant in the world not that he canne doe anye thing without the will of the maker but because that Adam by estranging himselfe from the power of God brought himselfe and his posteritie vnder this straunge and miserable seruitude But though the deuill reigneth againste nature and that by the iust iudgement of God menne are subiect to his tyranny for their sinne yet he holdeth that kingdome in quiet possession so that hee triumpheth ouer vs without resistaunce
to the bearinge of the Crosse as Marke dooth expreslye expound it And it was meete that hee should bee thus launced because that when he was at home he was wont to lyue pleasantly vnder the shadow in ydlenes he had neuer conceiued or had tasted very little what it should meane to crucifie the old man and to tame the lusts of the flesh But the Monkes are too ridiculous while vnder pretence of this place they chalenge to themselues the state of perfection Fyrst it is easie to vnderstand that it is not commaunded to all men without difference to sell all For the husbandman which is accustomed to lyue of his labour and thereby to nourish his children should sinne if he shuld sel his small portion of land not being compelled thereto by necessity Therfore it is better to keepe that which God hath put into our handes so that we do modestly and thriftily maintaine our selues and our houshold and giue some part to the poore then wastefully to spoyle al. But what a goodly selling is this which the Monks do so much brag of Whē as a great number which cannot finde foode at home thruste thēselues into monasteries as into swines sties full stuffed All men do carefullye spare from themselues that these idle bellyes might be fatted with other mens bread A notable chaunge surely when they being commaunded to giue to the poore that which they rightlye possesse they are not content with theyr own but take away other mens MAR. 21. Iesus beheld him and loued him That which the Papistes doe hereof gather that good morall workes which are not wrought by the instinct of the spirit but go before regeneratiō do of right deserue is too childish a deuise For if they gather a desert of the loue of God we may say that frogs and flyes do deserue because God loueth all his creatures without exception Therefore it is needful to distinguish the degrees of loue In respect of this present place it shal be sufficiēt to know that God loueth none with a fatherly loue but his own sonnes whom he hath regenerate with the spirit of adoption and by this loue it cōmeth to passe that they shal be approued before his tribunall seate According to this sense to be beloued of God to be iustified before him are both one in signification But God is said sometime to loue them whom hee neither alloweth nor loueth for because the preseruation of mankind is acceptable vnto him which consisteth in iustice equity moderation wisdome faith and temperaunce hee is said to loue the polytike vertues not that they doe merit saluation or grace but beecause they tende to that ende which he alloweth In this sense according to diuers respects he loued hated Aristides Fabritius for in asmuch as he had adorned them with an outward righteousnes and that for the common good hee loued hys own work in them Yet beecause the heart was corrupt that outwarde shew of righteousnesse auailed them nothing to the obtaining of righteousnes For we know that the hearts are purged onely by faith that the spirit of vprightnes is giuen onely to the members of Christ. So the question is answered how it could be that Christ should loue a man that was proud an hypocrite whē nothing is more odious before God thē these two vices Neyther is it anye absurditie that God should loue that good seede which he put into some natures so that he yet reiecteth the persons and the works for their corruption MAT. 22. Hee went away sorowfull The departure sheweth at length how farre the young man was from that perfection whereto Christe called him For how commeth it to passe that hee withdraweth himselfe from Christes schoole but because it was a griefe to him to forsake hys riches But if we be not ready to beare pouertie it is euidente that luste doth yet reigne in vs. And this is that which I sayde before that Christe commaunded to sell all was not an addition to the lawe but a tryall of the sinne that lay hidde For as euery manne is more giuen to this or to that sinne so by the reprehending of the same hee is the more layde open Further this example teacheth vs that to continue constantly in Christes schoole it is conuenient to renounce the flesh This yong man departed from Christ who brought with him both a desire to learne and modesty because it was hard for him to leaue that vice wherewith he was acquainted The same shal befal to vs except the sweetnes of the grace of Christ do make al the intisements of the flesh vnsauory to vs. VVhether this temptation were but for a time so that the yong man afterward repented it is vnknowne yet by coniecture it is probable that hee was drawne away by his couetousnesse that he should not profit any thing Math. 19. Mark 10. Luke 18. 23 Then Iesus said vnto his disciples verely I saye vnto you that a riche manne shall hardlye enter into the kingdome of heauen 24. And againe I say vnto you it is easier for a Camell to goe thoroughe the eye of a needle then for a rich man to enter into the kingdome of God 25. And when his disciples heard it they were excedingly amased sayinge who then can be saued 26. And Iesus beheld thē and said vnto them with men this is vnpossible but with God all things are possible 23. And Iesus looked rounde about said vnto his disciples how hardlye doe they that haue ryches enter into the kingdome of God 24. And his disciples were astonied at his wordes But Iesus aunswered againe and said vnto them Children howe hard is it for them that truste in ryches to enter into the kingdome of God 25. It is easier for a Camel to goe through the eye of a needle then for a riche manne to enter into the kingdome of God 26. And they were much more astonied saying with themselues who then can be saued 27. But Iesus looked vppon them and sayde with men is it impossyble but not with God for with GOD all things are possible 24. And when Iesus sawe him sorowfull he sayd with what diffycultie shall they that haue riches enter into the kingdom of God 25. Surely it is easier for a Camell to goe through a needles eye then for a rich manne to enter into the kingdome of God 26. Then saide they that heard it and who then can be saued 27. And he sayde the things which are vnpossible with men are possible with God 23. A rich man shall hardly enter Christ doth not declare how noysome and deadly a plague couetousnes is but also how great hinderaunce riches doe bring Marke asswageth the sharpnesse of the saying while he applyeth it onely to them which put their trust in riches But I think that the former sentence is rather confirmed by these words then corrected as if he should saye that it shoulde not seeme merueilous to them that rich men haue
which the first commaundeth the worship of God the seconde charitie Moses gathered this summe well and wisely that the Iewes might knowe what GOD required in euerye of the commaundementes But though it is meete that GOD shoulde bee beloued farre otherwise then menne yet it is not without cause that for worshyppe or honour God shoulde require vs to loue him for by this meanes he declareth that no other worshyppe pleaseth him then that which is done of a free wil. For he will yeelde himselfe to a ryght and true obedience to God that loueth him Furthermore because the wicked and corrupt affections of the fleshe do withdraw vs froÌ„ a right course Moses declareth that our lyfe shal theÌ„ be well brought into order when the loue of God shall possesse all our senses Let vs therefore learne that the loue of GOD is the beginning of godlynes for God refuseth al obedience of meÌ„ which coÌ„meth of constraynte and will be worshipped wyllingly and freely Yet let vs learne that vnder the loue of GOD is noted the reuerence which is due vnto him Moses addeth not the minde but onelye maketh mention of the hearte the soule and the strength And though this partition into these foure partes is the fuller yet it altereth not the sense For when Moses would summarilye declare that God should be beloued perfectlye and that what power soeuer is in men should be imployed this waye it was sufficient for him to adde strength to the soule hart and so to leaue no part of vs voyd or without the loue of God Also we know that the He brewes do somtime note the mind by this word heart especially where it is ioyned with this word soule But I do not labour much to shew what the minde doth differ from the hearte aswell in this place as in that of Matthew except that it signifieth a higher seate of reason from whence all counselles and thoughtes do proceede But by this short summe it appeareth that God in giuing the lawe and commaundementes respecteth not what men can doe but what they should doe For it cannot be that the perfect loue of God should reigne and rule in this infirmitie of the flesh For we know how all the senses of our minde are bent to vanitie Lastly we do gather hereby that God doth not stay vpon the outwarde shew of works but doth especiallye require the inwarde affection that good fruits may grow of a good roote 39 The second is like to this He placeth loue and charity amongst men in the second place beecause the worshippe of GOD is firste in order And he saieth that the commaundement of louing the neighbours is like to the first because it dependeth of it For sith euerye manne is giuen to selfe loue true charitie towardes our neighbours cannot be founde anye where but where the loue of God reigneth For the loue wherewith the children of the world doe loue one another is to bee bought and solde for euery manne careth for his owne profite Againe it is impossible that the loue of God shoulde reigne but that brotherlye loue amongste menne should spring out of it Also when Moses commaundeth vs to loue our neighbours as our selues hee woulde not set the loue of our selues first that euerye manne might loue himselfe firste and then his neighbours as the Sorbonicall Sophisters doe cauill that the ruled is inferiour to his rule but sith wee are giuen too much to our selues Moses reproouing this faulte sette our neighbours in equall degree with vs as if hee should forbid euerye man neglecting others to haue care of himselfe because that charitie ioyneth all into one body And correcting selfe loue which deuideth men asunder hee bringeth them all backe to a common societie and as it were to a mutuall embraceing one of another VVhereby we gather that Paule doth not without cause call it the band of perfection Coloss. 3. 14. and the fulfilling of the law Romans 13. 10 Because that all the commaundementes of the second Table should be referred to it LV. 28. Doe this and thou shalt lyue I haue shewed somewhat beefore how this promise agreeth with the free iustification by fayth For God doth not therefore iustifie vs freely by grace because the lawe doth not shewe and describe a perfecte righteousnesse but beecause that wee fayle in the obseruation of the same and therefore hee saieth that wee cannot lyue by the same beecause it is weake in our fleshe So that these two doe â—gree well togeather the lawe teacheth howe menne shall bee iustified by workes and that no manne shal be iustified by workes beecause the want is not in the doctrine of the lawe but in men Yet was it Christes purpose to take awaye that obiection because he knew that the rude and vnlearned people murmured against him as if that he shuld goe about to ouerthrowe the lawe as it is the perpetuall rule of righteousnesse 29. But he willing to iustifie himselfe This question might seeme to serue nothing to the iustifying of man But if we remember that which is said other where that mens hipocrisie is most found out in the secoÌ„d table for while they faigne themselues to be great seruers of God they doe openly deale vncharitably towardes their neighbours and thereby it may be easily gathered that the Pharise vsed this shift that being couered vnder this false cloake and colour of holines hee might not be brought foorth into the light Therefore when hee perceiueth that the examination of his charitie would make against him least that he shuld be fouÌ„d a transgressour of the law hee seeketh starting hoales in the name of a neighbour And first we see that the Scribes had herein corrupted the law because they accounted none others for their neighbours but they which were worthy of it And thereof was that as a generall rule receiued amongst them that it was lawfull to hate their enemies For this was one meanes that the hipocrits vsed to cleare themselues of guiltines to draw back as much as they could least their life shuld be brought to be iudged by the law 30. Iesus aunswered Christe might haue taught simply that the name of a neighbour doth generally belong to euerye manne beecause that all mankinde is ioyned and knitte togeather with a certeine holy bande of fellowshippe And surely the Lord set downe this name in the lawe for no other cause but that he might gently allure vs to loue one another The commaundement had beene playner thus Loue euery man as thy selfe but because that men are so blinded in their owne pride that euery man lyketh so wel of himselfe that he scarse thinketh others worthy of the lyke estate but withdraweth their dueties from them the Lorde therefore of purpose calleth all neighbours that the affinity it self might ioyne them together one to another Therefore that any man may beecome our neighbour it sufficeth that hee is a man for it is not in our power to blotte out that nature
might thereby yeelde the praise of all good thingâ— which they had receiued to God VVherefore it is not to be doubted but that Christ describing the saluation of the godly beginneth at the free loue of GOD whereby they which by the direction of Gods spirite do aspire to righteousnesse in this life are predestinated to life Heereunto also appertaineth that which he sayeth a little after that the kingdome was prepared for them from the beginning of the world into the possession whereof they shall be sent at the last day And though it may easily be obiected that the rewarde was layde vppe before for their merites which shoulde come after yet if any man will way the woordes without contention he will graunt that it is a secreat commendation of the grace of God For Christ also doeth not simply call the faithfull to possesse the kingdome as if they haue gotten the same by their merites but expresly sayeth that it shoulde be giuen as to heires Yet there is an other end to be noted whereunto the Lord had regarde for though the life of the godly is nothinge else but a miserable and grieuous banishmeÌ„t so that the earth can scarcely bear them though they trauaile vnder a harde want vnder reproaches and other troubles that they may with a stronge and valiant minde ouercome these lettes the Lord declareth that there is a kingdome prepared for them in an other place And it is a notable exhortation to patience when menne are certainly perswaded that they beare not in vaine Therefore least the pride of the wicked wherin they doe glory now should make our minds to fainte and least our owne miseries shoulde weaken our hope lette vs alwayes remember that enheritance which remaineth for vs in heauen for it dependeth not of any doubtfull case but it was prepared for vs of God before we were borne yea I say for euery one of the electe because that Christ doeth heere call them the blessed of the father But there is no absurdity in this that it is onely sayd heere that the kingdome was prepared from the beginning of the world and in an other place Before the creation of the heauen and the earth For Christ doth not here set downe the poynt of time when the inheritaunce of eternall life was prepared for the children of God but only calleth vs to the coÌ„sideration of the fatherly care of God wherein he embraced vs before we were borne and hee doeth thereby confirme the assurance of our hope so that the troublesome stormes of the world cannot ouerthrow our life I was an hungered If the disputation heere had beene of the cause of our saluation the Papists had not gathered amisse that we shoulde merite eternall life by good woorkes but when as Christ had no other purpose but to exhort his disciples to endeuour to liue well and righteously it is yll gathered by his woordes what the merites of workes shoulde auaile They rest vppon the woorde causall which is but a weake stay for wee knowe that it doeth not alwayes note the cause but rather the consequence when as eternall life is promised to the righteous But there is a plainer answeare For we deny not but that there is a rewarde promised to good woorkes but it is of fauour because it dependeth of the adoption Paule in the 2. Tim. 4. 8. reioyceth that there was a crowne of righteousnesse laied vppe for him But whereof gathered hee thys comforte but of this that he was a member of Iesus Christ who is the onely heire of the heauenly kingdome Hee sayeth that the iust iudge will giue hym that crowne but howe should he come by that rewarde but because hee was adopted of free grace and endowed with that righteousnes wherwhereof we all are voide Therefore these two things must be considered that the faithfull are called to the possession of the kingdome of heauen in respecte of good woorkes not because they should deserue it by the righteousnesse of workes or because that they shoulde be the authours of the getting of it for themselues but because that God doeth iustifie them whome he hath first chosen Furthermore though that by the direction of the spirit they shuld aspire to the loue of righteousnesse yet because they doe neuer satisfie the lawe of God there is no reward due to them but that is called a rewarde whiche is giuen freely But Christe doeth not recken vppe all the partes of a godly and a holy life but doeth only note for example sake some poyntes of charitye whereby we declare that we doe worship God For though the woorshippe of God excelleth the loue of menne and therefore faith and inuocation is more to be desired then almes yet Christe doeth not without cause sette downe the testimonies of true rightâ—ousnesse which are more apparant to be seene If any man despising God should only deale wel with men such mercy shuld nothing auaile for the appeasing of God because that in the meane season he is defrauded of his owne right Christe therefore doeth not say that the summe of righteousnesse consisteth in almes but by signes which may be moste easily seene he declareth what it is to liue godly and rightuously so that truely the faithfull doe not only professe with the mouth but by diligent exercises they doe shewe that they doe worship God VVherfore those fantasticall men do very preposterously vnder pretence of this place withdrawe themselues both from the hearing of the word and also from receiuing the holy supper for vnder the same coloure they might also cast away faith and bearing of the crosse and prayers chastitie But Christ meant nothing lesse then to restrain to a part of the seconde table the rule of holy life which is contained in the two tables of the law The Monkes also and such like rascalles haue sottishly sette downe to themselues sixe woorkes of mercy because that Christ maketh mention of no mo As if that children might not plainly see that by the figure Synecdoche al the workes of charity are here coÌ„mended For to comfort the sorrowfull to helpe them that be vniustly oppressed to aid the simple with counsel to pull the poore wretches out of the iawes of the wolues is a woorke of mercy as much worthy to be praised as to cloath the naked or to feede the hungry But may a man thinke that Christe commending charity vnto vs woulde exclude those dueties which appertaine to the worship of God yet he telleth his disciples that this shal be a lawful trial of a holy life if they exercise theÌ„selues in charity according to that saying of the Prophet I will haue mercy not sacrifice Hose 6. 6. Namely because that the hypocrites being couetous cruel deceitfull snatching to them by violence proud do yet vnder a vaine pompe of ceremonies dissemble a kinde of holines VVherby we do also gather if we desire to haue our life approoued before the chiefe iudge we must not wander in our
of the voyce of the bridegrome therefore this my ioy is full 30 Hee must encrease but I must be deminished 31 He which commeth from aboue is aboue all he which is of the earth is of the earth and speaketh of the earth he which commeth from heauen is aboue all 32 And that which he hath seene and heard this doth he testifie no man receiueth his testimonie 33 But he that hath receiued his testimonie hath set to his scale that God is true 34 For whom God sent he speaketh the wordes of God for God giueth not his spirit by measure 29 Hee that hath the bryde By this similitude hee better confirmeth that it is Christ alone that is exempted out of the common sort of men For as he that marryeth doth not therefore bid his friends vnto the mariage that he may make the bride common vnto theÌ„ or that departing from his right hee may admit them to bee his partners in his marriage bed but rather that the mariage being honourablie reuereÌ„ced by them it may be made more holy so Christ doth not call his ministers vnto the function of teaching that after they haue brought the Churche vnder they may vsurpe to themselues the gouernment but that he may vse their faithfull diligence to associate the same vnto himselfe This is a great and excellent thing for men to bee set ouer the Church that they may present the person of the sonne of God Therefore they are as friends whom the sonne of God adioyneth vnto himselfe that they may celebrate the marriage together But they must marke the difference that being mindeful of their degree they doe not take to themselues that which is proper to the bridegrome The summe is this that how much soeuer teachers doe excell yet must not this be any hinderaunce vnto Christe but that hee must be chiefe he alone must rule in his Churche he only must gouerne the same by his worde This similitude is oftentimes vsed in the scripture when as the Lorde will set foorth vnto vs the holy bonde of adoption wherewith he ioyneth vs vnto him selfe And as he offereth himselfe truly to vs to be enioyed of vs that he may be ours so by good right doth hee require at our handes the faith and mutuall loue which the wife oweth to her husband Furthermore this marryage was fulfilled in Christe in all respects whose flesh and bones we are as Paule teacheth The chastitie which hee requyreth consisteth chiefly in the obeying of the Gospel that wee suffer not our selues by any meanes to be carried away from the pure simplicitie therof as the same Paule doth teach 2. Cor. 11. 2. Therefore we must be subiect to Christ alone he must be our only head wee must not go aside an hayres bredth from the plaine doctrine of the Gospel he alone hath the principalitie of glory that he may retaine the right and place of the bridegrome VVhat doe the ministers Truly the sonne of God calleth them that they may serue him and wayte vppon him in the celebration of the holy mariage VVherefore it is their part by all means to endeuour to present the bride with whom they are put in trust a pure virgin vnto her husband VVhich thing Paule boasteth hee doth in the place afore cited But they who winne the church rather to theÌ„selues theÌ„ to Christe they doe vnfaithfully violate the wedlock which they should adorne And the greater honour Christe doth vouchsafe to bestow vpon vs whilest that he committeth the custodie of his bride vnto vs so much the more wicked is our infidelitie vnlesse we indeuour to reserue his title and right wholy vnto himselfe Therefore this my ioy is fulfilled His meaning is that he hath obtained the summe of all his petitions that there remaineth nothing els for him to desire when he seeth Christe reigne and that he is heard according as he deserueth VVhosoeuer shall be thus affected that setting apart all respect of himselfe he extolleth Christ and is contented with his honour he shall gouerne the Churche faithfully and fruitfully but whosoeuer shal misse this marke but a little he shal be a filthie adulterer neyther shall he be able to do any thing els but to corrupt the bride of Christe 30 Hee must encrease Hee goeth farther for whereas he was before extolled vnto high dignitie by the Lorde hee saith that this was but temporall but nowe must they beleeue the Sunne of righteousnesse that is risen Therefore he doth not onely driue away and shake of the vaine smokes of honour which were rashly heaped vppon him through the errour of men but also is very circumspect that the true honour whiche the Lord had bestowed vppon him doe not darken the brightnesse of Christe For this cause he saith that he hath hitherto been accounted a great prophete that he was placed in that so high a degree only for a time vntyll Christe shoulde come to whom he was to deliuer vp the light In the meane season he doth testifie that he can suffer with a contented minde himselfe to bee brought to naught so that Christe may replenishe the whole worlde with his beames And all the pastours of the Church must follow this desire of Iohn that they sâ—oupe downe with head shoulders to lift vp Christe 31 Hee that commeth frâ—m aboue Hee sheweth by another similitude how much Christe differeth from the rest and howe farre he excelleth all other For he compareth him to a king or chiefe captaine who speaking out of an high Tribunall or iudgement seate is to be hearde for the reuerence of his gouernment and he teacheth that it is sufficient for him if he speake out of a lowe settle He saith that Christ came from aboue not onely because he is God but because there appeareth nothyng in him but that which is heauenly and full of maiestie In the seconde member the common translation hath but once that is of the earth but the Greeke bookes doe agree together in the other reading I suspect that the repetition which they thought was superfluous was rased out by vnlearned men But it is as much as if he should say hee which is of the earth smelleth of his beginning according to the estate of his nature abideth in the earthly order Therefore hee affirmeth that this is proper to Christe alone to speake from on high because he came downe from heauen But heere may a question be asked whether Iohn came not also from heauen as touching his calling and function and that therefore the Lorde was to be hearde speaking by his mouth For hee seemeth to doe iniurie to the heauenly doctrine which he deliuereth I answere that this is not spoken simply but by way of comparison If the ministers be considered apart they speake as from heauen with great authoritie that which God commaundeth them but so soone as they begin once to be set against Christe they must be no body any longer So the Apostle vnto
first manifested in the Gospel but hee of whome the lawe and the Prophetes bare witnesse did openly shew himselfe in the gospel 40 And yee will not He â—oth againe cast in their teeth that nothing letted them but malice to take the life offered in the scriptures For when he saith that they will not he ascribeth the cause of ignorance and blindnesse vnto frowardnesse and stubbornnesse And truly seeing that he offered himselfe so courteously vnto them they must needes be wilfully blinde And sithence that they fled from the light of set purpose yea seeing that they did couet to ouerwhelme the Sun with thier darknes Christ doth sharply chide them for good causes 41 I receiue not glory from men 42 But I knowe you that you haue not the loue of God in you 43 I came in my fathers name and you receiue me not if another come in his owne name him will yee receiue 44 How can yee beleeue who receiue glory one of another and seeke not the glorye that commeth of God alone 45 Thinke not that I will accuse you vnto my father there is one that accuseth you Moses in whom you trust 46 For if you did beleeue Moses you woulde also beleeue mee for hee writte of mee 47 But if you beleeue not his writinges how will you beleeue my wordes 41 I receiue not glory from men He holdeth on in reprehending them and least he be suspected as if he did handle his owne cause he saith first to preuent them that he passeth not for the glory of man neither passeth he neither is he sory for his owne sake that he seeth himselfe to be despised And truly he is greater then that he dependeth vpon mens iudgementes seeing that the wickednesse of all the whole worlde can take nothing from him nor diminishe his highnesse one heyre He standeth so vpon the refuting of the false slaunder that he extolleth himself aboue men After that he inueigheth freely against them and obiecteth vnto them the contempt and hatred of God And although wee bee far distant from Christ in the degree of honour yet must we contemne the sinister iudgements of men Truly we must take great heed that the coÌ„tempt of our selues doe not prouoke vs vnto wrath But let vs rather learne to be angrie for this cause if the honour that is due vnto God be not giuen him Let this holy iealousie burne and vexe vs so often as wee see the worlde to be so vnthankfull that it doth reiect vs. 42 Because you haue not the loue of God The loue of God is in this place taken for the whole sense of Godlinesse For no man can loue God but he must receiue him and wholy submit himselfe vnto him like as againe where the loue of God doth not reigne there can be no desire to obey For which cause Moses putteth downe this briefe some of the law that we loue our God with all our hearte c. Deut. 6. 5. 43 I came Christ proueth by this argument that the Iewes do neither loue nor reuerence God because they wil greedily receiue false prophetes when as they refuse to submit themselues vnto God For hee taketh this for a thing which all men do graunt that this is a signe of a froward and wicked minde when men doe subscribe willingly vnto lyes setting apart the truth If any man doe obiect that this doth come to passe for the most part rather through errour then malice wee may easily answere that no man is subiect to the deceits of Satan saue only so far foorth as he preferreth lyes before y e truth through a certain peruers greedinesse For how commeth it to passe that God speaketh to vs as vnto deafe men and Satan findeth vs redie and willing to heare saue only because being turned away from righteousnesse we desire vnrighteousnes of our owne accord Although we must note that Christ speaketh properly of those whom God hath illuminated peculiarly as hee vouchsafed to graunt this priuiledge vnto the Iewes that being instructed in his law they might keepe the right way of saluation It is certain that such do not giue eare to false teachers vnlesse it be because they desire to be deceiued Therefore Moses saith when false prophetes arise the people is tryed examined by this meanes whether they loue the Lord their God or no. There seemeth to be in many innocent simplicitie but without doubt it is hypocrisie that blindeth their eyes which lurketh within in their minds For it is certaine y t God doth neuer shut the gate against those who knocke that they are neuer deceiued who seeke him sincerely Therefore doth Paule truly ascribe this vnto the vengeance of God when as the power of deluding is graunted to Satan that they may beleeue lyes who hauing reiected the truth did approue vnrighteousnesse and he saith that those men doe perish who haue not receiued the loue of the truth that they might be saued So at this day the dissimulatioÌ„ of many is discouered who being addicted vnto the Popes deceite and wicked superstition do fret and fume against the Gospel with poysoned furie For if they had their mindes framed vnto the feare of God that feare should also beget obedience In the name of the father The false prophetes do boast of this title as at this day the Pope doth with full mouth boast that he is Christ his vicar Yea Satan hath deceiued miserable men vnder this colour alone since the beginning But Christe doth in this place note out the thing it selfe and no colour For he doth testifie that he came in the fathers name for this cause because he is both sent of the father and doth faithfully dispatch that which he was commanded to doe Furthermore he distinguisheth by this marke the lawfull teachers of the church from false and corrupt teachers Therfore whosoeuer do extoll themselues and doe arrogate vnto themselues authoritie of their owne ouer soules this place teacheth that they are to be reiected without feare For he that will be accounted the seruant of God must haue nothing that is separated from him Now if wee examine all the Pope his doctrine euen the verye blinde shall see that hee came in his owne name 44 How can you Because it might seeme to be an hard matter that those who had been the houshold schollers of the law and the prophets from their childhood should be condemned of so grosse ignorance and made the enemies of the truth yea it might seeme to be an vncredible thing Christ telleth them what it is that letteth them to beleeue namely because ambition did take away their soundnesse of minde For he speaketh properly vnto the Priestes and Scribes who were so puffed vp with pride that they could not submit themselues vnto God This is a most excellent place which teacheth that y e gate of faith is shut against all those whose mindes are possessed with a vaine desire of earthly glory For he that will be some
of man For he setteth downe this marke onely whereby we may discerne betwene the doctrines 18 Hee which speaketh of himselfe He hath hytherto taught that this is the only cause why men are blinde because they are not gouerned with the feare of God now he addeth another marke in the doctrine it selfe whereby we may know whether it be man his doctrine or Gods For what doctrine soeuer doth set foorth the glory of God it is holy and diuine and what doctrine soeuer doth serue for the ambition of men doth darken the glorie of God by extolling them it doth not only deserue no credite but it ought sharply to be reiected Therfore he shal neuer erre that shall set before his face the glory of God to aime at he shal neuer be deceiued with the shew of that which is right that shal try by this touchstone that which is brought in the name of God VVe are also taught hereby that no man can faithfully vndertake the office of a teacher in the church saue only he who being void of ambition shall take this one thing in hand with al his might and maine to further the glory of God VVhen as he saith that there is no vnrighteousnes in him he giueth vs to vnderstand that ther is no wicked or deceitful thing in him but that he doth that whiche becommeth a good sincere Minister of God 19 Did not Moses The Euangelist doth not recite all the wordes of Christ in order but doth onely gather briefly the principall pointes of things which appertaine vnto the summe of the whole matter The Priests and Scribes were incensed against him because he had healed the man that was sick of the palsey they professed that they did this through zeale of the law to the end he may refute their hypocrisie he draweth an argument not from the matter but from the person For because they do al of them licenciously pamper themselues in their vices as if they had neuer knowen any law he gathereth thence that they are touched with no loue or desire of the law Truly this defence were not sufficient to proue the matter for admit we graunt that they did paint their wicked and vniust hatred with a false colour yet notwithstanding it followeth not hereupon that Christ did well if he committed any thing coÌ„trarie to the appointment of y â— law for we must not set the mittigatioÌ„ of our fault from other mens offences but Christ doth in this place ioyne two members together in the former he appealeth vnto the consciences of his enemies and seeing that they did proudly boast that they were patrones of the law he plucketh this visure from their face for he obiecteth vnto them that they graunt themselues leaue to breake the law as often as they will and that therefore they cared not for the lawe That done he descendeth vnto the matter it selfe as we shall by and by see so that the full and perfect defence consisteth vpon his partes Therfore the summe of this member is that there is no zeale of the law in the despicers therof VVhereupon Christ inferreth that the Iewes are enforced vnto so great madnesse by some other cause whilest that they couet to kill him After this sort must we pul out the wicked out of their lurking dennes as often as they set themselues against God and sound doctrine feigning that they doe this vpon a godly affection Those that are at this day the most bitter enemies of the Gospel and the most stoute defenders of papistrie they haue nothing wherewith they doe more purchase fauour then this that they are moued with feruentnesse of zeale but and if their life bee throughly examined being altogether polluted with most filthie crimes they doe openly mocke God VVho is he that knoweth not that grosse Epicurisme doth reigne in the Pope his courte Doe the Bishops and Abbots so shamefully couer their filthinesse that any shew of religion doth appeare Are not the Monkes also and suche brawlers so giuen ouer vnto all wickednes lust couetousnes al monsters of wickednes that their life doth crie that they haue quite forgotten God And now seeing they are not ashamed to make their boast of the zeale of God and the Church they are to be brideled with this answere of Christ 20 The companie answered and said thou hast a Diuell who seeketh to kill thee 21 Iesus answered and said vnto them I haue done one worke and yee all marueile 22 Therfore gaue Moses you circumcision not that it is of Moses but of the fathers and ye circumcise a man on the Sabboth day 23 If a man receiue circumcision on the Sabboth day that the lawe of Moses may not be broken are you angrie with me because I haue made a man all whole on the Sabboth day 24 Iudge not according to the outward sight but iudge right iudgement 20 Thou hast a Diuell It is as much as if they had said thou art mad For it was a commonâ—speech amongst the Iewes who were exercised in this doctrine that men are possesed of the diuel whenas they go mad or when as vnderstanding reason are taken from them And truly as light moderate chasticements are the fatherly corrections of God so when he handeleth vs more hardly and sharply he seemeth not to strike vs with his hand but rather to vse y e Diuel as an executioner or minister of his wrath But the multitude chideth Christ with a single minde for the counsels of the Priestes were not openly knowne Therfore these foolish men do ascribe it vnto madnes that Christ complaineth that they fought to kill him Hereby we are taught that we must take good heed that we giue not iudgement vpon vnknowen things but if it fal out that at any time we are condemned rashly of the vnskilfull we must according to the example of Christ paciently put vp iniurie 21 I haue done one worke Now bidding adue vnto the persons hee beginneth to intreat of the thing it selfe For he sheweth that that myracle which he hath wrought is not repugnant vnto the law of God In that he saith that he hath done one work his meaning is that hee is accused only of one crime or that he is reprehended for one work only becuse he had healed a man vpon the Sabboth day that when as they doe more works of the same sort or altogether like vnto these they are not found fault with For there passed no Sabboth but there were many infants circumcised in Iurie By this exaÌ„ple doth he defend his fact althogh he doth not simply reason from the like thing but it is a comparison of the greater thing the lesser Circumcision the healing of the man that was sick of the palsey were like in this because they were both the worke of God but Christ proueth that this second was the more excellent because the benefite is extended vnto the whole man Furthermore if he had cured a
this place of the secrete loue of God the father which he bare alwayes towarde his sonne they misse the marke seeing that Christ intended rather to lay as it were in our bosome a certaine pledge of Gods loue towarde vs. Therefore that subtile saying doth nothing appertaine vnto this place how the father hath alwayes loued himselfe in the sonne but the loue heere mentioned must bee referred vnto vs because Christ doth testifie that he is beloued of the father in asmuch as he is the head of the Church like as is more then necessary for vs. For hee that seeketh to know how he is beloued without a mediatour he intangleth himselfe in a Labyrinth wherein hee shall neyther finde way nor out going Therefore wee must behold Christe wherein we shall finde the pledge of Gods loue laide open For the loue of God was altogether powred into him that it might flowe from him into his members Hee had this title giuen him that hee was the welbeloued sonne in whom the good will of the father resteth But wee must note the ende that God may accept vs in him Therefore we may all beholde the fatherly loue of God toward vs in him as in a glasse because hee is not loued apart or for his owne sake onely but that he may ioyne vs vnto the father with himselfe Abide in my loue Some doe expound it thus that Christe requireth mutuall loue of his Dâ—ciples Othersome deale better who take the loue of Christ actiuely For he will haue vs to enioy the loue wherewith hee hath once loued vs for euer and therefore hee telleth vs that wee must take heed that we depriue not our selues thereof For many men refuse the grace that is offered them many men throw away that which they had in their hands Therefore after that wee are once receiued into Christes fauour we must beware that wee fall not thence through our owne faulte VVhereas some doe inferre vpon these wordes that there is no force nor efficacie in the grace of God vnlesse it bee holpen with our constancie it is a friuolous thing Neither doe I graunt that the spirit doth only require at our haÌ„ds those things which are in our power but that he doth shew what is to be done that if we want strength wee may craue the same at the hands of som other Likeas when Christ exhorteth vs in this place vnto perseueraÌ„ce we must not trust to our owne cunning and strength but we must beseech him that commaundeth to confirme vs in his loue 10 If yee keepe my commandements Hee sheweth the meanes howe to perseuere if we follow him thither whither he calleth vs. for as Paule saith Rom. 8. â— They that be in Christe walke not after the fleshe but after the spirite For these thinges are continually coupled together faith which layeth hold vpon the free loue of Christe and a good conscience and newnesse of life And truly Christ doth not reconcile the faithfull vnto the fâ—â—her to this end that they may play the wantons freely but that he may keepe them vnder his fathers hand and gouernment by gouerning them with his spirite VVhereupon it followeth that all those cast away the loue of Christ which do not proue by true obedience that they are his Disciples If any man obiect that the firmenesse of our saluation doth therefore depend vpon our selues I answere that Christes wordes are falsly wrested to that part because the obedience which the faithfull vse toward him is not so much the cause that hee continueth his loue toward them as the effect of loue For how commeth it to passe that they answere to their calling saue onely because they are mooued with the spirite of free adoption But it seemeth that there is too harde a condition laid vpon vs that we keepe Christs commandements wherin is conteined the axact perfection of righteousnes which farre passeth our meane measure For it coÌ„meth to passe therby y t the loue of Christ shal be in vaine vnlesse we be endowed with angelicall puritie VVe may easily answere for when as Christe intreateth of the studie and desire to liue well and aright hee excludeth not that which is the principall point in his doctrine to wit concerning the free imputation of righteousnesse whereby it commeth to passe that by graunting of pardon our good deedes doe please God which beeing lame and vnperfect of themselues did deserue to be reiected Therefore the faithfull are iudged to keepe Christes commaundements when they apply their studies vnto this ende although they misse the mark much because they are loosed from that rigour of the lawe Deut. 27. 26. Accursed be euery one which shall not fulfil all thinges c. Likeas I haue also kept As we are elected in Christ so the image of our calling is most liuely expressed in him Therefore he doth for good causes set himselfe before our eyes as a patterne whome all the godly must endeuour to follow In me saith hee appeareth the similitude of those thinges which I require at your handes For you see how that I am addicted indeede vnto my father to obey him and I will proceed in this course 〈◊〉 Againe hee hath loued mee not for a moment or for a short time but the tenor of his loue toward me is euerlasting VVe must alwayes haue this conformitie of the head and the members before our eyes not only to the end the faithfull may studie to frame themselues vnto the example of Christe but that they may hope that they shall bee dayly reformed and bettered by his spirite that they may walke vntill the end in newnesse of life 11 These thinges haue I spoken vnto you Hee addeth that the goodly are not ignorant of his loue but that it is perceiued by the sense of faith so that the consciences shall enioy blessed peace For the ioy whereof he maketh mention ariseth from that peace which they haue with god whosoeuer are iustified freely Therefore so often as the fatherly loue of God toward vs is spoken of let vs know that we haue matter of true ioy giuen vs so that our consciences being quiet we may bee certaine of our saluation Furthermore this ioy is called Christes and ours in a diuers respect It is Christes because it is giuen vs by him for he is both the authour and the cause I say that hee is the cause because wee were deliuered from guiltinesse when as the correction of our peace was laide vpon him I call him the authour also because hee abolisheth feare and carefulnesse in our heartes from whence that cleare merines proceedeth It is called ours in another respect because we enioy it after that it is giuen vs. Now seeing that Christ saith that he spake these things for this cause that the Disciples may haue ioy we gather out of these wordes that all those which haue rightly profited in this sermon haue whereupon they may stay themselues By this worde abide he giueth vs to
shall bee perpetuall whenas he saith And that your fruite may remaine Because the doctrine of the gospell getteth soules vnto Christe vnto eternall saluation many do thinke that this is the perpetuitie of the fruite but I doe extend the sentence farther to wit that the church shall stand eueÌ„ vntill the ende of the worlde For the labour of the Apostles yeeldeth fruite euen at this day and our preaching is not for one age but shall spreade abroad the church that there may come a new encrease after our death VVhenas he saith your fruite hee speaketh as if it were gotten through their industrie whereas notwithstanding Paule teacheth 1. Cor. 3. 7. that those which water or plant are nothing And truly the creation of the Church is a more excellent worke of God then that the glory therof ought to be ascribed vnto men but because the Lorde sheweth his power by the hand of men least they labour in vaine he is wont to translate that vnto them which is proper to himselfe Neuerthelesse let vs remember that Christ doth adorne his disciples so beningly that he may encourage them and not puff them vp That whatsoeuer yee shall aske This member was not â—added abruptly as many men may thinke For seeing that the function of teaching doth farre surpasse mans strength there are moreouer many inuasions of Satan which can neuer be endured saue only through the power of God Therefore least the Apostles faint Christe helpeth them preuenteth them with a most excellent ayde as if hee should say if you shall haue more to doe then that you are able to fulfill your function my father will not faile you For I haue made you ministers of the Gospel vppon this condition that the father may stretch foorth his hande to helpe you so often as ye shal desire him in my name to help you And truly wheras most teachers doe eyther faint through slouthfulnes or fall downe flat through despayre it commeth to passe by none other meanes saue only because they waxe slouthfull in praying Therefore this promise of Christ stirreth vs vp to call vpon God For whosoeuer shall acknowledge that the successe of the worde commeth from God hee shall offer his labour to him with feare and trembling on the contrarie if any man trust to his owne industrie and do neglect Gods helpe or shal cast away both speare and buckler whenas he is come to the matter he shall doe no good after he hath taken great paines Furthermore we must take heed of two vices here of arrogancie distrust for as those men doe carelesly passe ouer Gods helpe who thinke that they haue the matter in their hand alreadie so many men do faint through difficultie because they doe not consider that they fight through gods power ayde vnder whose coÌ„duct they go on warfare 17 These thinges commaund I you This is also added in good time to the ende the Apostles might know that mutuall loue amongest ministers is chiefly required to the end they may edifie the Churche of God with the desire of concord For there is no greater impediment then whenas euery man laboureth apart and they doe not one helpe another Therfore vnlesse the ministers doe retaine brotherly fellowship amongest themselues it may be that they may erect some huge heapes but such as are scattered abroad neuerthelesse there shal be no building of the Church 18 If the world hate you After that Christ hath armed the Apostles vnto the sight he doth also exhort them vnto pacience For the Gospell cannot be preached but the world will goe mad by and by VVherfore it cannot be that godly teachers shall escape enuie and the hatred of the worlde Christe foretelleth this in time least that befall them whiche is wont to befall fresh water souldiers who by reason of their vnskilfulnes are bold before they see the enemies when as they come to the fight they are afraide neither doth he forewarne his Disciples for this cause only least any newe or vnlooked for thing befall them but he doth also confirme them by his owne example For it is an vnmeete thing that seeing the world did hate him we who represent his person should haue the world which is alwayes like to it selfe fauourable to vs. I had leuer translate the verbe ginoscete in the indicatiue mode although if any man had rather haue it the Imparatiue I doe not gaine say him because the sense is not altered There is greater difficultie in the word which foloweth next For seeing that he calleth himselfe former then the Disciples this may be referred aswell vnto the time as vnto the dignitie The former exposition is more vsuall to wit that Christe was hated of the world before his Disciples But I doe rather allow the latter that seeing that Christe who doeth farre excell was not yet free from the hatred of the world his ministers must not refuse the like estate For this saying agreeth with that which we had twice in the first chapter 27. 30. verses He that commeth after me is preferred before me because he was former then I. 19 If you were of the world This is another consolation that the worlde doth hate them for this cause because they are separated from it And this is their true felicitie glory because they are deliuered froÌ„ destruction by this means To clause doth signifie in this place to separate Nowe if they were chosen out of y e world it foloweth y t they were a part of the world that they are separated froÌ„ the rest that perish only through gods mercy In this place Christ coÌ„preheÌ„deth vnder this word worlde all those which are not regenerate by the spirite of god For he setteth the church against the world as we shal see more fully in the 17. chap. And yet that exhortatioÌ„ of Paul is not coÌ„trary to this doctrin Ro. 12. 18. Haue peace with al meÌ„ so much as in you lyeth For that exception which is added importeth asmuch as if he shold say that we must take heed what is lawful for vs to do least any maÌ„ beare too much with the corruptions of the world through the desire he hath to please But there may another questioÌ„ be obiected as yet For we seethe wicked which are of the world not only coÌ„moÌ„ly hated but also accursed truly the world doth nothere loue that which is his own I answere that earthly men who are moued according to the sense of their flesh do neuer hate sin indeed but only so far foorth as the care of their own losse or gain doth moue theÌ„ althogh Christ meant not to deny but that the world waxeth hot with inwarde discord rageth within it self his only meaning was to shew that the world doth only hate that in the faithful which is of God And it appeareth also hereby how foolishly the Anabaptists do dote who gather by this one argument only that they are the seruants of god bicause they
shall suffer Therefore if wee couet to be preserued according to the rule whiche Christe hath deliuered wee must not wishe to be free from euilles neither must we pray God to translate vs by and by into blessed rest but let vs bee content with the certaine and sure hope of victorie and let vs in the meane season resist all euilles valiauntly from whiche that wee may escape Christ hath prayed vnto the father In summe Christ taketh not his out of the wold because he will not haue them to be soft an slouthfull yet notwithstanding he deliuereth them from euill that they may not be ouerwhelmed For he will haue them to striue but hee will not suffer them to be wounded to death 16 They are not of the worlde likeas Hee repeateth againe that all the whole worlde hateth them to the end that his heauenly father may the more beningly help them he doth also declare that this hatred procedeth not from their offence or fault but because the world hateth God and Christ. 17 Sanctifie them in thy truth This sanctification comprehendeth the kingdome of God and the righteousnesse thereof to wit when God doth renue vs by his spirite and confirmeth and prosecuteth vnto the ende the grace of renouation Therefore he requesteth first that the father woulde sanctifie his disciples that is that he woulde addict them wholy vnto himselfe and challenge them as an holy flocke Secondly hee assigneth the meanes and manner of sanctification and that not without cause For brainsick men doe babble many things foolishly concerning sanctification yet they passe ouer gods truth wherby he consecrateth vs vnto himselfe Again because other mē being ful out as foolish do trifle cōcerning the truth and doe in the meane season neglect the woorde Christe saith plainely that the truth is no where els saue only in the worde by which truth God doth sanctifie his children For the woorde is taken for the gospell whiche the Apostles had alreadie hearde proceede from the mouth of their master and which they should shortly preach vnto others In this sense Paule teacheth Ephe. 5 2. 6. that the Churche is made cleane in the fountaine of water in the worde of life It is god alone that sanctifieth but because the Gospell is his power vnto saluation to euery one that beleeueth Rom. 1. 16. whosoeuer hee bee that departeth from the meane hee must needes waxe more and more vile Truth is taken in this place by the excellencie for the light of the heauenly wisedome wherein God reuealeth himselfe vnto vs that hee may conforme vs and make vs like to his owne image The externall preaching of the worde doth not this of it selfe which the reprobate do wickedly profane but let vs remember tha◠Christe speaketh of the electe whome the spirite doth regenerate effectually by the woorde And seeing that the Apostles were not altogether voide of this grace wee must gather out of Christ his wordes that this sanctification is not finished in vs the first day but that wee goe forwarde in the same during our whole life vntill God doe fulfill vs with his righteousnesse when we haue put off the flesh 18 As thou hast sent mee He confirmeth his prayer with another argument to wit because he and the Apostles haue both one calling I saith he doe put vppon them the same person which at thy commandement I haue borne hytherto Therefore they must needes bee furnished with thy spirite that they may bee able to beare so great a burthen 19 And for their sakes doe I sanctifie my selfe He doth more plainely declare by these wordes out of what fountaine that sanctification doeth flowe which is wrought in vs by the doctrine of the Gospell to wit because hee hath consecrated and dedicated himselfe vnto the father that his holinesse might come vnto vs. For the blessing is spread abroad from the first fruites vnto al the other fruite so the spirit of God sprinkleth vs with Christe his holinesse and maketh vs partakers thereof and that not by imputation only for by this meanes he is said to bee made vnto vs righteousnesse 1. Cor. 1. 13. but he is also saide to bee made vnto vs sanctification because he hath offered vs vnto his father after a sort in his owne person that wee may bee renued by his spirite into true holinesse Furthermore although this sanctification doe appertaine vnto the whole life of Christ yet it is made most apparant in the sacrifice of his death because hee appeared then to be y ◠true Priest which should consecrate the temple the altar all the vessels and the people by the power of his spirite 20 And I pray not for them only but for those which shall beleeue in mee by theyr worde 21 That they may be all one as thou O father in me and I in thee that they may be one also in vs that the worlde may beleeue that thou hast sent me 22 And I haue giuen thē the glory which thou gauest me that they may be one as we are one 23 I in them and thou in mee that they may be made one and that the world may knowe that thou hast sen◠mee and hast loued them as thou hast loued mee 20 And I pray not for thē onely Hee extendeth that prayer farther nowe wherein he comprehendeth the Disciples only hytherto to wit vnto all the Disciples of the Gospell which should be vnto the ende of the worlde This is certainely notable matter of hope for if wee beleeue in Christ through the doctrine of the Gospell wee neede not to doubt but that wee are alreadie gathered with the Apostles into the faithfull custodie least any of vs doe perish This prayer of Christ is a quiet hauen wherein whosoeuer arriueth he is free from all danger of shipwracke For it is as muche as if Christ had sworne by solemne wordes that he careth greatly for our safetie And he beginneth with his Apostles that their safetie wherof we are certaine might make vs also more certain that we our selues shal be safe Therefore so often as Satan assaulteth vs let vs learne to holde vp this buckler that wee are not in vaine ioyned vnto the Apostles by the holy mouth of the sonne of God that the safetie of vs all might be included as it were in the same bundle Therefore there is nothing which ought more vehemently to pricke vs forwarde to embrace the Gospell For as it is an vncomparable good thing for vs to be offered to God by the hand of Christ that we may bee preserued from destruction so we ought worthily to preferre the loue and care thereof before all other thinges The slouthfulnesse of the worlde in this point is wonderfull All men are desirous to bee safe Christ deliuereth the sure and certaine way and meanes to obtayne the same from whiche if any man turne aside there remaineth no good hope for him yet there is scarse one amongst an hundreth which doth vouchsafe to receiue that which
signifying with what death he should glorifie God And when he had thus spoken he sayeth vnto him Followe me 15. Therefore when they had dined The Euangelist declareth nowe how Peter was restored vnto that degree of honour from whiche hee fell That vnfaithfull deniall whereof we haue hearde had made hym vnwoorthy of the Apostleshippe For howe coulde he be a fitte teacher of faith who had fallen away from the same filthily Hee was made an apostle to witte with Iudas But so sone as he forsoke his place he was also depriued of the honor of the Apostleship Therefore the libertie of teaching and his autoritie also are restored vnto him now both which he had lost throgh his own fault And least the infamy of his fal shuld any whit hinder him Christe wipeth away and blotteth out the remembrance thereof Such a kind of restoring againe was necessary both for Peter and also for his hearers for him to the end he might the more stoutly do his dutie being certein of the calling which was enioyned him againe for theÌ„ least the blot sticking in his name might be an occasion of despising the Gospell It is also very profitable for vs at this day that Peter shuld come forth vnto vs as a newe man whose shame was abolished which might hinder his dignitie Simon the sonne of Iohn louest thou me Christ signifieth by these words that no man can serue the Church faithfully and take paines in feedinge the flocke vnlesse he looke higher then vnto men For first the office of feeding is of it selfe painefull and troublesome seeing that there is nothing more hard then to keepe menne vnder Gods yoake whereof many are weake many light and froward some slow sluggish some hard churlish vnapt to be taught Now Satan layeth in their way all the stumbling blocks he can that he may thereby discourag a good pastor Herevnto is added the vnthankfulnes of many and other causes of wearisoÌ„nes Therfore no man shal euer go forward constantly in this office saue he in whose heart the loue of Christ shal so reigne that forgetting himself and addicting himself wholy vnto him he may ouercome al impediments Paul declareth that he was so affected 2. Cor. 5. 14. wheÌ„ he saith the loue of Christ bindeth vs considering this that if one died for al theÌ„ were al dead And although he meaneth that loue wherewith Christ loued vs and whereof he shewed a token in his death yet he adioineth the mutual affection which ariseth by the feeling of so great a benefit And againe he marketh the wicked false teachers which trouble y e church with this mark that they loue not the Lord Iesus 1. Cor. 16. 22. Therefore let those which are called to gouerne the Church remember that if they couet to execute their office wel and rightly they must begin at the loue of Christ. In the meane season Christ doth testifie plentifully what account he maketh of our saluation whilst that he coÌ„mendeth the same vnto the pastors so singularly and hee affirmeth that this is vnto him a token and testimonie how dearly they loue him as if they care for the same carefully There could no more effectual thing be spoken to encourage the ministers of the Gospel theÌ„ when they heare y t no office is more acceptable to Christ then that which is emploied in feeding his flock Al the godly may draw no small comforte thence when they heare that they are so deare and precious to the sonne of God that he putteth them as it were in his roume And the same doctrine ought to make the false teachers not a litle afraid who ouerturne the gouernment of the church because they shall suffer no small punishment at Christes handes whoe pronounceth that he is violated by them Feede my Lambes The scripture applyeth this word feede vnto al manner of gouernment metaphorically but because the spiritual gouernment of the Church is handeled in this place it is profitable to note vppon what partes the office of a pastour consisteth For doubtlesse there is not anye idle dignitie depaynted out vnto vs in this place neither dooth Christe giue vnto mortall man anye gouernment which hee may exercise at his pleasure confusedly VVe haue seene before chap. 10 that Christ is properly the only pastor of the church VVe haue also seene why he taketh this name to himself to wit because he gouerneth his sheep with the doctrine of saluatioÌ„ and so consequently doth feede them because that it is the true foode of the soule And now because he vseth the help of men to preach his doctrine he doth also giue them his name or at least make them partakers of the same Therfore those are accouÌ„ted lawful pastors before God who gouerne the Church vnder Christe their head by the ministerie of the word wheÌ„ce we may easily gather what burdeÌ„ Christ laieth vpon Peters shoulders and vpon what condition hee setteth him ouer his flock VVherby the wickednes of the Romanistes is sufficiently and plainely refuted who wrest this place to establish the tyrannye of their popedom It was said say they vnto Peter before al other feede my sheepe VVe haue already declared why it was rather spoken to him theÌ„ to the rest to wit that being free from al sinister note mark he might be free to preach the gospel and therfore Christ maketh him a pastour thriâ—e that the three denials wherby Peter had purchased to himself eternal infamy being abolished they may no whit hinder his Apostleship as Augustine Chriso Ciril many other do prudently note But there is nothing giuen Peter in these words which is not in like sort common to al the ministers of the gospel Therefore the Papistes doe in vaine hold that he is the chief for this cause because he alone is called especially But admit we graunt that he had some honour giuen 〈◊〉 priuatelye I pray you how wil they proue that he was placed in the primacy Admitte he were the chief amongst the Apostles shal it therfore follow streightway there vpon that he was the vniuersal byshoppe of al the whole worlde Moreouer whatsoeuer Peter receiued it dooth no more apperteine vnto the Pope then vnto Mahomet For by what right doth he boast brag that hee is Peters heire Againe what manne of sound iudgement wyll graunt vnto him that there is any heritable right giuen or set downe by Christ in this place Yet will he be accounted his successour woulde to God he were None of vs is contrary to him but that he may both loue Christe and haue a great care to feede his flocke but when the loue of Christ is neglected the office of feeding is reiected it is too vnmeete and too foolish a thing to boast of succession And like as when Christe commaunded Peter to feede he meant not to erect a throane for an idol or for an hangman of soules out of which he might miserablye torment the Church so hee did brieflye teach what
Church or the second state of the Church as it then began to arise by the preaching of the Gospell So in Luke 7. 28. Christ accounteth him that is least in the kingdome of GOD greater then Iohn the reason of the speache is because God restoring the world by the hand of his sonne framed his kingdome perfectly Therefore Christe will not that any teachers be admitted into his churche after the same be renewed but suche as are faithfull interpreaters of the lawe and wil endeuour to keepe the doctrine of the same sounde But it is demaunded whether the ceremonies were accounted amongst the commandements of God which are not required now to be obserued I answere the purpose and the end of the lawgeuer is to be considered For God commaunded the ceremonies that the outwarde vse of them mighte be temporall and the signification eternall hee breaketh not the ceremonies that holdeth the effecte of them and omitteth the shadowe Nowe sith Christe banisheth them out of his kingdome which accustome menne to the contempte of his lawe their beastlinesse is monstrous that are not ashamed wyth sacrilegious indulgence to remit that which God doth so seuerely require and vnder pretence of a veniall sinne to beat downe the righteousnesse of the law Againe that title is to be noted which he geueth to good and holy teachers that is to such as exhort men not only in words but especially in example of life to keepe the lawe Matth. 5. Marke Luke 20. For I saye vnto you excepte your ryghteousnesse exceede the righteousnesse of the Scribes Pharises yee shall not enter into the kingdome of heauen 21. Yee haue heard that it was sayde to them of the old time Thou shalt not kill for whosoeuer killeth shal be culpable of iudgment 22. But I saye vnto you whosoeuer is angrye with his brother vnaduisedlye shall be culpable of iudgement And whosoeuer saith to his brother Racha shal be worthy to be punished by the councel and whosoeuer shall say Foole shal be worthy to be punished with hell fire   20. Except your righteousnes exceede He reprehendeth the Scribes which endeuoured to charge the doctrine of the Gospell as though it were the ouerthrow of the law Hee disputeth not this matter but onely dooth shewe briefly that they haue nothing lesse in their mindes then the zeale of the lawe as if he should haue sayde they pretend that they hate mee because they woulde not breake the lawe but it appeareth by their lyfe how coldly they esteeme the law nay how securely they scorne at God while that with a painted and faigned righteousnesse they beare vp theÌ„selues amongst men This is the iudgement of most of the interpreters But see if hee doe not rather reproue the corrupt kind of teaching which the Scribes and Pharises vsed in teaching the people For when as they restrayned the lawe of GOD onely to outward dueties they framed their disciples as Apes to hypocrisie And I speake not against it that they lyued as wickedly nay worse then they taught Therefore I do willingly ioyne theyr glory of false righteousnesse with their wicked docctrine yet it dooth easily appeare by those wordes that followe what it is that Christ doth especially inueigh against in this sentence where as he purging the lawe from their wicked commentes doth restore the same to his former puritie In summe that which was wickedly obiected as we haue sayde against him he forcibly returneth backe vpon themselues Behold said he how perfect and apt interpreters of the lawe they are for they doe frame a righteousnesse which shall shutte the gate of heauen against the followers of it It must be remembred that we said otherwhere that for the amplifying of the matter the Pharises are ioyned to the Scribes because that secte had got the reporte of holynes to themselues before all others Though they are deceyued that thinke they are so called of a separation as menne separate from the common sorte of men they challenged a degree proper to themselues For they were called Pherusâ—im that is interpreters because that they not contente with the simple letter professed that they hadde the kaye to gather the secrete vnderstanding whereof their greate heape of mixed inuentions sprange when as they drawing the maistership to themselues with a wicked pleasure and like boldnes they durst intrude their own inuentions in steede of the scripture 21. You haue heard what was sayde This sentence and others following doth agree with that that goeth before For Christ dooth more at large shew in their kindes how ouerthwartly they doe wrest the law so that their righteousnes is nothing els but drosse But they are deceiued that thought that this was the reformation of the law and that Christe extolled his disciples into a higher degree of perfection then Moses euer could bring his grosse and carnall people vnto which was hardly fitte to learne the first elementes So went the opinion the beginning of righteousnes was in tymes paste delyuered in the lawe but that the perfection is taught in the Gospell But Christe meant nothing lesse then to chaunge or alter anye thing in the commaundementes For God hath therein once established a perfecte rule of lyfe whereof he will neuer repent But beecause that the lawe was corrupted with adulterous commentes and was wrested into a prophane sense Christ delyuereth the same from such corruptions and sheweth the right vnderstanding of it from the whiche the Iewes were fallen away And the doctrine of the law doth not onely beginne but also perfourmeth an vpright lyfe as maye be gathered out of this one Chapter in that it requireth a perfect loue of God and our neighbour so that he that is endued with such a loue wanteth nothing of the chiefe perfection Therefore the law by the commaundements of good lyfe leadeth men to the marke of righteousnesse Therefore Paule accounteth it weake not in respect of it selfe but in respect of our flesh For if the lawe did onelye giue an entraunce to true and perfect righteousnesse then was Moses protestation in vaine I take heauen and earth to recorde this day against you that I haue sette before thee the waye of lyfe death Againe now O Israel what doth the Lord thy God require of thee but that thou shouldest wholly cleaue vnto him This promise were also in vaine and to no purpose hee that doth these thinges shall liue in them And it euidentlye appeareth out of other places of scripture that Christ meant not to alter any thing in the commaundementes For he commaundeth them that woulde through their good workes enter into lyfe to obserue nothing but the commaundements of the lawe and neyther hee nor his Apostles doe giue anye other preceptes of godly and holy lyfe And truely they doe great iniurie to God the aucthour of the law which imagine that hee did onelye frame the eyes handes and feete to a feigned shewe of good workes and that onely the
Gospell teacheth vs to loue GOD from the hearte Therefore let that errour passe that the wantes of the law are here amended by Christe for we may not imagine Christe to be a new lawgiuer to adde any thing to the eternal righteousnesse of his father but as a faithfull interpreter he is to be heard that wee might know what manner of law it is to what purpose it tendeth and how farre it reacheth Now it remaineth for vs to see what Christ condemneth in the Pharises and what his interpretation differeth from their commentes The summe is thet they had translated the doctrine of the lawe to a politike order as if it sufficed to doe the outward dueties So it came to passe that he thought himselfe free from manslaughter that had not with his hand killed a maÌ„ And he that had not defiled his body with adultery thought himselfe chaste and pure before God But this profanation of the lawe might not be borne when as it is certaine that Moses did euerye where require a spirituall worship of God and God who delyuered the same by the hand of Moses according to his owne nature spake as well to the â—eartes as to the handes and eyes Christe alleadgeth the wordes of the law but he applyeth himselfe to the common capacitie of the simple as if he should say the Scribes haue as yet deliuered vnto you but a literall exposition of the law as if it were sufficient if a man keepe his hands from manslaughter violence But I admonish you to looke deeper into the matter and because that charitie is the perfection of the lawe I say that thy neighbour is iniuried as oft as any thing is vncharitably done against him The last clause that he rehearseth that he shal be culpable of a iudgment that killeth a man doth confirme that which I said euen now that Christ reproueth that fault that the law of God which was giueÌ„ to gouerne the mindes of men was turned into a polytike gouernement 22. But I say vnto you He doth not oppose his answere against the coÌ„mandement of Moses but against the coÌ„mon fantasie of the Scribes Also because that the Pharises did boast of antiquity as commonly a long prescription of time is preteÌ„ded for defence of errors Christ calleth the peopple backe to his auctoritie whereto al antiquitie ought of right to giue place whereby we gather that the trueth is much more to be esteemed theÌ„ either antiquitie or custome VVhosoeuer shall say vnto his brother Christ setteth down three degrees of condemnation besides the violence of the handes wherby hee declareth that that commandement of the law doth not only restraine the hands but all affections contrary to brotherlye charitie as if he shoulde haue saide they that are onely angry with their brethren or doe proudly lyfe vp themselues or doe hurt them with any opprobrious words are murderers Now sith it is euident that this word Racha is placed in the middest betweene anger and manifeste reproofe I take it to bee an interiection of contempt or despite And though Christe adiudgeth them onely to hell fire which break out into open reproofes yet hee acquiteth not anger from this punishment but alluding to the iudgementes of the world he declareth that GOD will become iudge of that priuate and secrete wrath that he may punish the same And because that hee proceedeth further that sheweth his indignation with bitter speech hee saieth that hee shall be found guiltie before a heauenly councell that he may haue a greater punishment And he adiudgeth them to hell fire which breake out into reproaches signifying that hatred or whatsoeuer else is against charitie sufficeth to purchase the reward of eternall death though no violence be offred It is not to be doubted but that this worde Gehenna is borowed for with the Hebrewes it signifieth a valley Also the valley of Hennon was an infamous place because of their detestable superstition for that they there offered their children to idolles Heereof it came to passe that holy men vsed that word for hell that that vile vngodlynes might be had in the greater detestation that the people might abhor that so detestable and horrible a name And it appeareth that this manner of speach was vsed in Christ his time and hell was called almoste by no other name then Gehenna the worde somewhat altered from the natural sound Matthew 5. Mark Luk. 12. 23. If then thou bring thy gifte to the altar there remembrest that thy brother hath ought against thee 24. Leaue there thine offering before the altar and goe thy way first be reconciled to thy brother and then come and offer thy gift 25. Agree with thine aduersary quicklye whiles thou art in the way with him leaste thine aduersary delyuer thee to the iudge and the iudge delyuer thee to the sergeaunt and thou be cast into prison 26. Verily I saye vnto thee thou shalt not come out thence till thou hast payd the vttermost farthing  58. VVhilest thou goest with thine aduersarie to the ruler as thou art in the way giue diligence in the way that thou mayst be do liuered from him least hee bring thee to the iudge y e iudge deliuer thee to the iayler and the iayler caste thee into prison 59. I tell thee thou shalt not departe thence till thou hast payd the vtmoste mite 23. If then bring thy gift VVith this clause he confirmeth and also expoundeth the former doctrine The summe is that we doe then satisfie that commuundement of the lawe wherein wee are forbydden to kill if we nourish agreement and brotherly loue with our neighbours And that he might the better perswade vs to it Christ pronounceth that euen the dueties of religion are not accepted of God but refused of him if we dissent amongst our selues For in that he commaundeth them that haue hurt any one of their brethren to be first in fauour with him beefore that they offer their gifte hee declareth that there is no entraunce for vs vnto God so long as through our faulte wee are at enmitie with our neighbours If that men pollute and corrupt with their hatreds their whole worship which they offer we hereof gather how much he esteemeth mutuall concord amongst vs. Yet here may a question be moued whether it be not absurde that the dueties of charitie are more accounted of then the worshippe of God For wee must say that eyther the order of the law is preposterous or els the first table should be preferred before the second This is easily aunswered for the wordes of Christe doe tend to no other purpose but to shew that they doe in vaine and falsly professe themselues worshippers of God which doe contemptuously dispise their brethren which they haue vniustly iniuried For vnder this one kinde hee noteth all the outward exercises of relygion by the figure Sinecdoche by which outwarde exercises men doe oft counterfeit holynesse rather then truely testifie the same And it is to be