was offered him so gently VVee must note the manner of speech Christ prayeth for all those which shoulde beleeue in him in which wordes he teacheth that which wee haue sometimes said that our faith must looke vnto him The member whiche foloweth next by their worde doth very well expresse the force and nature of faith and doth also confirme vs familiarly who know that our faith is grounded in the Gospel deliuered by the Apostles Therfore howsoeuer the worlde do condemne vs a thousand times let this one thing suffice vs that Christ acknowledgeth vs to be his owne and commendeth vs vnto the father And woe be to the Papists whose faith wandereth so farre from this rule that they are not ashamed to spue out execrable blasphemie that there is nothing conteined in the scripture but that whiche is doubtfull and which may bee wrested hither and thyther therefore the only tradition of the Church teacheth them to beleeue But let vs remember that the sonne of God who is the only iudge doth allow that faith alone which is conceiued out of the doctrine of the Apostles Furthermore the sure testimonie thereof shal be founde no where els saue only in their writings VVe must also note the phrase which shal beleeue by their worde which signifieth that faith commeth by hearing because the instrument wherewith God draweth vs vnto faith is the externall preaching of men VVherefore God is properly the authour of faith and men themselues are the ministers by whom wee beleeue as Paule also teacheth Cor. 3. 5. 21 That they may be all one c. He placeth the ende and drift of our felicity againe in vnitie that for good causes For this is the destructiō of mankinde that being estraunged from God it is also lame and scattered abroad in it selfe Therfore the contrary restoring therof is if it grow together into one body aright like as Paule placeth the perfection of the Church in that Ephe. 4. 3. if the faithfull agree together amongst themselues by one spirit and he saith that the Apostles and Prophetes Euangelists and Pastours were giuen for that cause in the same place 11. 12. that they might persist in edifiyng the body of Christ vntill we be come vnto the vnitie of faith And therefore hee exhorteth the faithfull to grow vp into Christ who is the head by whom all the body being coupled and knit togeather by euery ioynt of subministration according to the effectuall woorking in the measure of euery member encreaseth it selfe vnto edifiyng Therfore so often as Christe speaketh of vnitie let vs remember that horrible and filthie scattering abroad of the world which is without him And secondly let vs know that this is the beginning of blessed life if we be al gouerned and liue by the spirit of Christ alone And we must vnderstand that so often as Christ saith in this chap. that he and the father are one he speaketh not simply of his diuine essence but that he is called one in the person of the mediatour and inasmuch as he is our head Many of the fathers did interprete it thus precisely that Christ is one with the father because he is eternal God but the contention which they had with the Arrians enforced them to this to wreste shorte sentenses into a straung sense But Christ intended a far other thing then to carry vs vp vnto the bare beholding of his hidden diuinitie for he reasoneth from the end that we ought therfore to be one because otherwise the vnitie which he hath with the father shuld be vaine and vnfruitful Therfore to the end you may rightly comprehend what is the intente or effecte of that that Christ and the father are one take heede that you stripe not Christ out of the person of the Mediatour but consider him rather as he is the head of the Church and ioyne him with his members so the texte shall stand best least the vnitie of the sonne with the father be vaine and vnprofitable his power must be spread abroad throughout the whol boby of the godly VVhence we do also gather that we are one with christ not because he powreth his substaunce into vs but because hee maketh vs partakers by the power of his spirit of his life of whatsoeuer good things he hath receiued of the father That the world may beleeue Some doe interprete this word world for the elect who were as then dispearsed but because world is taken throughout this whole chapter for the reprobate I am rather of the contrary opiniō Moreouer immediately after he separateth the same word wherof he maketh mention now from al his The Euangelist did put in the word beleeue vnproperly for know or acknowledge to wit whilest that the vnfaithfull beeing conuinced by experience it selfe doe perceiue the heauenly and diuine glory of Christ whereby it commeth to passe that in beleeuing they beleeue not because this feeling pearceth not vnto the inward affection of the minde And this is the iust iudgement of God that the brightnes of the glory of God doth blind the eies of the reprobate because they are not worthy to see him sincerely and clearely Hee vseth the word know afterward in the same sense 22. And I haue giuen them the glory which thou hast giuen me Note that the patterne of perfect blessednes was expressed in Christ in such sorte that he had nothing of his own or for himself alone but he was rather rich that he might enrich his faithfull This is our blessednes that the image of God may be repayred and formed againe which was blotted out through sinne Christ is not onely the image of God inasmuch as he is his eternal word but the image of the fathers glory was also engrauen in his humane nature wherof he is made partaker with vs that he may transfigure his members into the same Paul also teacheth the selfe same thing 2. Cor. 3. 18 that we are transformed into the same image as it were from glory to glorye by beholding the glory of GOD as it were with open face VVhereuppon it followeth that no man is to be accountted Christes disciples saue onely hee in whom the glory of God is seene imprinted by the image of Christ as by a fignet The words which follow shortly after tend to the same end 23. I in them and thou in me For his meaning is to teach that the fulnes of all good thinges is in him and that that appeareth now plainely in him which was hidden in God that hee may powre it out into his by making them partakers thereof as water flowinge from a fountaiyne hyther and thyther by conduytes dooth water the fieldes euery where And hast loued them He giueth vs to vnderstande that that is the most manifest token and pledge of Gods loue towarde the godly which euē the world whither it will or no is enforced to feale and perceiue whilest that the spirit which dwelleth in them sendeth forth the beames of heauenly
of Christ 471. 3. whether it were lawful for Moses to permit diuorcementes 515. 7. The multitude is not to be followed 636 5. Murther is forbydden of GOD 714. 52. N. NAim what manner citie 234. 11. the name of lesu honorable 24. 31. why the name of God is holy 36. 49. What the hallowinge of Gods name is 192. 9. Names to be written in heauen what it is 308. 20. Names in the daye of circumcision were giuen to infantes 78. 21. Howe names are to bee giuen to little children 41. 59. the corruption and wickednes of mans nature 86. 22. Two natures in Christ 656. 36. The vnthankfulnes of the Nazarits 141 24. 414. 54. The malice of the Nazarites 414. 53. the Etymologie or true exposition of a Nazarite 100. 23. From whence Necromancie sprange 402. 30. Who is our neyghbour 184. 43. 597 30. The loue of our neighbour proceedeth frō the loue of God 596. 39. The Gospell of Nicedemus is fabulous 2. 1. The note vniuersal is not alwaies vniuersally taken 148. 23. The number of seauen is indefinitely taken 337. 45. the plurall number for the singular 375. 20. O OBedience is the beeginning and chiefest point of Gods worship 227 4. 434. 1. Obedience is better then sacrifices 524. 17 438. 9. The obedience of the godly is vnperfecte 204. 24. The obedience of the Papistes is corrupte 456. 12. Obedience is commended 76. 15. 78. 21. 86. 23. 95. 13. 105. 51. 123. 14. 148. 22. 243. 9. 260. 26. 426. 16. 428. 22. 549. 5. 608. 6. 684. 19. Occasion is to be taken while it is offered 218. 25. 401. 27. 669. 9. Two kindes of essences 440. 14. Offēces are to be auoided 155. 13. 263 6. 507. 24. Men malitiously take vnto themselues offences that they maye not receyue Christ 140. 22. we must valiantly resist offences 293. 6. the desire of hauing ofspring is godly and holy 9. 12. to what purpose the Apostles ministred vile to the sick 290. 12. Oyle of the Papistes filthye and rotten ibid. VVherein opinion differeth from fayth 251. 20. Opinion taken beefore darkeneth 483. 22. Order is not alwaies obserued in the scriptures 14. 17. 34. 46. 145. 18. 194. 11. 196. 12. 524. 18. what order is to bee obserued in prayer 240. 2. Politike order by the scripture is not ouerthrowne 118. 11. 508. 208. 24 586. 21. the religion of an eath 422. 26. Origens imagination touching the virginitie of Mary 21. 26. P THe Papistes mixe faith with doubting 570. 21. the Papistes do wickedly separate the word from miracles 268. 1. the Papistes are corrupters of the scriptures 174. 25. The apishe imitators of the popish apes 328. 27. The Papists require signes 451. 1. The Papistes dony concupiscence to be a sinne 175. 28. The Papistes abuse this worde peace 14. 17. the Papists from when they gather their auricular confession 228. 4. 512. 14 whereof the Papists haue deuised purgatorie 174. 25. 332. 32. 506. 31. From whence the Papists gather the intercession of the dead 393. 9. 401 27. 444. 23. From whence the papists confirme their merites 554. 15. From whence the Papists gather Peters supremacie 508. 24. From whence the Papistes gather the Church to be founded on Peter 156. 16. the Papists are bold contēners of Christ 629. 39. The Papists faine sole life to be the state of Angels 519. 12. The Papistes abuse the birth day of Iohn 10. 14. the Papists denye that counsels can erre 503. 20. The papists would bind God vnto them 523. 17. Why the papists haue feigned that three wise men came vnto Christ. 80. 1. the papists deny that the church can erre 12. 16. the papists rob christ of his honor 521. 13 the papists abuse y e angels salutatio 22. 28 the papists giue power to the virgin Mary ouer christ 35. 48 they are reproachful against her ibid. VVhat honour the papists giue vnto the virgin Mary 339. 27. the papists doe in vaine looke for Elias and Enoch before the commynge of Christ 476. 10. the false accusations of papists againste the true ministers of God 221. 16. their shamefull follie 508. 24. the ignorance of the papists in the sacrament of extreme vnction 270. 12. the papists count much babbling the chefest vertue in their praier 189. 7. the obedience of papists accursed 456. 12 the vaine satisfactions of papists 382. 41. and 444. 28. the cruel tyrannie of papists 314. 29. Howe farre our duety toward our parents is to bee regarded 237. 21. and 277. 37. and 340. 48. 436. 2. the particle Vniuersal is not alwayes vniuersally taken 148. 43. how the pastour is sayd to conuert men 13. 16. pastours are the light of the worlde 165. 14. VVho is a sincere and faithfull pastour 296. 8. and 474. 5. and 313. 28. how the pastours be fathers of the faithfull 609. 9. the pastours are subiect to slaunders 549. 7. how the pastours forgiue sinnes 241. 6. the pastours ought to send al vnto christ 291. 2. how the pastours are the fellow workers with God 803. 20. how the pastours of the gospel are greater then Iohn Baptist 295. 11. the pastours that be wicked are sharply to be reprooued 604. 1. the popishe pastours are dumbe dogges 256. 36. the ambition of the pastours a verye great plague to the Church 162. 24. and 607. 5. the constancie of the pastours 114. 7. and 135. 19. and 528. 26. the dignitie of the pastours 306. 16. their warfare 288. 28. The charge or office of the pastour 114 7. 135. 19. 148. 22. 153. 18 163. 13. 165. 14. 168. 19. 211. 6. 286. 35. 291. 2. 324. 19. 350. 14. 358. 39. 362. 26 395. 15. 419. 474. 5. 490 12. 528. 26. 577. 33. 611. 664. 45. 665. 47. 666. 49. the vexation of the pastor is from the cōtempt of the word 272. 14. the couetousness of the pastour is condēned 613. 16. the labour of the pastour is not in vaine although manye remaine in their vnbeliefe 276. 17. 307. 18. 350. 14. 440. 13. the wisdome of the pastours 366. 51. the lawful calling of the pastours 108. 2. 257. 37. the zeale of the pastours 452. 2. regard of them ought to be had 269. 8. 289. 40. 302. 2. How far the pastours ought to be obeyed 606. 2. what the patience of the faythfull is 468 24. Patience commeth of faith and the feare of God 400. 25. Patience is necessary for the godlye 158. 3. 181. 40. 182. 30. 188. 4. 539. 22. 639. 19. 643. 15. 667. 671. 34. Peace for a prosperous state 272. 12. Peace with GOD is to be sought for 9. 12. Peace without GOD is accursed 14. 17. Peace is offred to the godly by the meere grace of God 75. 14. Peace
order much lesse to be brought to nothing In summe as far as the wicked thinke that nothing is taken from themselues so much reuerence they will graunt to God and to the scripture But when that Christ hand to hand striueth with ambition couetousnes pride vaine hope hypocrisie and deceites then forgetful of all modestie they are caried into madnesse Therfore let vs know that wicked affections are the chiefe cause of blinding the enemies of the trueth which turne light into darknesse 6. And thou Bethlehem It is not to be doubted but that the Scribes did faithfully cite the wordes of the text in their own tongue as it is in the Prophet but it was enough for Matthew to note the place and because that he writ in Greeke he followed the allowed translation For by this place and such others it is easily gathered that the Gospel was not written by him in the Hebrew tongue Furthermore this is alwaies to be obserued as oft as the apostles do cite any testimonie of scripture although they render it not word for word nay sometime they are far from the same yet they are very aptly and fitly applyed of them to the matter VVherefore let the readers alwayes marke to what purpose the Euangelistes bring the places of scripture let them not stand scrupulously vpō euery word but let them be content with this one thing that the scripture is neuer wrested by them into a diuers sense but that it is properly applyed to the peculiar and proper vse And certeinly seeing it was their purpose to giue milke to drink to infants and nouices in the faith which were not yet able to take sound meat no religion staid them that lesse diligently and exactly they should enquire what the scripture teacheth of the sonne of god and so that taste which the Apostles giue them should lead them to the fountaine Now let vs returne to the prophesie of Micheah These are the words that are read in the Prophet and thou Bethlehem Ephrathah art litle to be among the thousands of Iudah yet out of thee shal he come forth vnto me that shal be the ruler in Israel Matthew for Ephrathah putteth Iuda but in the same sense for the mind of Micheah was onely by this note to put a difference betweene this Bethlehem whereof he speaketh that other in the tribe of Zabulon There is more difficultie in the rest of the text for the Prophet saith that Bethlehem is litle that it should be accounted amongst the gouernours in Iuda Matthew on the other side extolleth the dignitie as that it should be one of the chiefe This cause mooued many interpreters that they reade this place of the Prophet interrogatiuely yet some of a better iudgment thought that Matthew would in this chaunge set forth the praise of the grace of God because that his poore and obscure towne was made a place of the birth of this great king But although that Bethlehem excelled in this honour yet it profited nothing the dwellers there so that it rather fell into a grieuouser destruction because that the redeemer was worse then vnworthily receiued thither Mathew also for a rular putteth this word shephearde yet he expresseth both two for that he declareth that Christ should be the captaine of the people and that the office of feeding was committed vnto him Matthew 2. Marke Luke 7. Then Herod priuilye called the wisemen and diligently enquired of them the time of the starre that appeared 8. And sent them to Bethlehem saying goe and search diligently for the babe and when ye haue found him bring me word againe that I may come also and worship him 9. So when they had hearde the king they departed and loe the starre which they had seene in the East went before them till it came and stoode ouer the place where the babe was 10. And when they sawe the starre they reioyced with an exceeding great ioy 11. And went into the house and founde the babe with Mary his mother and fell downe and worshipped him and opened their treasures and presented vnto him gifts euen gold and incense mirrh 12. And after they were warned of God in a dream that they should not go againe to Herod they returned into their countrey another way   7. Herod priuily called the wisemen The tirant durst not shew his feare carefulnes least he shuld so arme the people with audacitie with whō he knew himself hated therfore opēly he dissebleth the cause as thogh it per tained not to him But priuily he enquireth that he may preuent the present peril But although an euil cōscience made him feareful yet it is not to be doubted but that stroke his mind with an vnusual feare that being destitute of counsell distraught in mind he was for the time amased For there is no easier a matter then vnder the cloak of humanitie to suborne a cōpanion from amongst the courtiers which espying out y e whole matter might presētly return Certenly Herod was wonderful subtil ther was in him a rare magnanimity so that it is the more to be wōdred at that now in so extreame daunger when as he had a remedie at hand that he should lie astonished half dead wherfore we may know that it was wonderfull that the sonne of God did then escape the iawes of the Lyon And the Lorde at this day doth no lesse bewitch his enemies least they should deuise a thousande sleightes to hurte to destroy his Church nay that they often take not the occasions which are in a readinesse And the Lord by an other meanes as wee shall see laughed to scorne and mocked the subtiltie wherewith hee had deceaued the wisemen faigning that he himselfe would come to worshippe him But as Heord fearing the tumult of the people was bereft of his minde so againe he was so madde that he did neither doubt nor feare to stirre vp God against himselfe for he knew that if a king was borne that he was ordained of God that hee might raise vp the decayed throane of Dauid Therefore he sets not vpon men but foolishly he presumes to war with God Both therefore is to be noted that hee was taken with a spirite of giddines that he might strik God yet he dealt very childishly because his counsell was brought to naught so that he was euen as a blind manne which gropeth in the darke 9. VVhen they had heard the king they departed Truely this was a vile sluggishnes of the Iewes that none of them kept companie with these strāgers that they might goe see the king promised to their nation The Scribes shew them the way and assigne the place where he is borne yet they suffer them to goe alone and no man stirres foote Peraduenture they feared the crueltie of Herod but this was also a wicked vnthankfulnesse that they woulde incurre no daunger for the obtaining of the saluation offered them and that they set lesse by the grace of God
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
serue Sathan who shuld cast him headlong into desperation But if the Papists taught truly in their schooles of repentance then is there nothing wanting in Iudas for in him may be founde theyr whol definition For here is to be seene both contrition of heart and confession of moth satisfaction of work as they speak Wherby wee doe gather that they do only snatch at the bark because they do omitte that which was the chief the conuersion of man to God whil the sinner broken with shame and feare renounceth himself that he may yeeld hymself to obey righteousnes 4. VVhat is that to vs Here is described the sloth and blockishnes of the hye priests in that they being admonished by the fearful exāple of Iudas doe not yet remēber themselues I graunte that as hypocrites vse to slatter themselues they had a colour for themselues in a readines wherby they would distinguish betweene their cause Iudas For they thought themselues not partakers of the sin thogh they had abused the trechery of the traitor But Iudas doth not only cōfesse that he himself had sinned but he aduoucheth the innocency of Christ whereof it followeth that they sought the destruction of a righteous manne and therfore they were guilty of a heinous murther And it is not to be douted but that god wold mark their cōsciences with a hot yrō which shuld discouer their hiddē poisō But let vs learn so oft as we see the wicked terrified to whom we are any thing like that they are so many prouocatiōs of vs to repētance by the neglect wherof the obstinate doe double theyr fault It is also to be noted that by the sin of man they al were not absolued who entangled themselues by euery way they could and much lesse did the authours of that wickednesse preuaile to keepe themselues from the same vengeance by distinguishing themselues from their officers 5. He hanged himselfe Of this price doeth sathan sell his baites wherewith he allureth the wicked for a time that he tourneth them into madnesse that they willingly cutting themselues from the hope of saluation so that they shall not finde comforte any other where but in deathe The 30. pieces of siluer wherewith Iudas had betraied as wel his owne saluation as Christ he of himselfe casteth away though he myght haue enioyed the same for any other men and he doth not onely depriue him self but with the sacrilegious hire and price of the death of Christ he also casteth away his life So though that God should not stir his hand yet the wicked are deceiued by their owne desires that hauing their desires they do not only depriue themselues of those vain goods but therof they doe rather make halters for themselues But though they become their owne slaughter men by executing vengeance vpon themselues they doe mitigate and diminish nothing of the wrath of God towardes them 6. It is not lawful to put them Heereby it doeth plainly appeare that the hypocrites onely by seeking an outward shew doe mocke with God So that they prophane not their treasury they do imagine themselues in all other things to be pure neither doe they regarde that wicked couenant whereby they had no lesse bounde themselues to Gods vengeance then Iudas If that were an hainous offence to lay vp the price of bloude in the holy treasury why was it rather lawful to take the same frō thence For they had no richesse but of the offerings of the Temple neither had they taken that from any other place which now they doe doubt of as a thing polluted to lay vp there againe But from whence came this pollution but from thēselues Further the more the wicked do endeuour to couer their sins so much the more doth the lord apply the laying of them open They hoped that the sinne should be buried with an honest cloke if they should buy a barren fielde for the buriall of straungers But the wonderful prouidence of God made the successe of this cleane contrary so that the field shuld be as it were an eternal memorial of that treason which before was hid For they gaue not that place that name but after that the matter was commonly knowne by a common consent it is called the fielde of bloude as if that God had commaunded all mennes tounges to speake of their reproache And it was a plausible matter to prouide for the buriall of straungers if it should fal out that any should die at Hierusalem which came thither out of farre countryes to offer sacrifice And because there was a portion of the Gentiles I doe not disallowe that which some old menne haue wrytten that by this token there was hope of saluation giuen to the Gentiles because that they were included in the price of the bloude of Christe But because it is rather a subtile deuice then a sure I leaue it as I finde it Corbana is a Chalde woorde deduced from the Hebrewe woorde Corban whereof there is mention made other where 9. Then was fulfilled I doe graunte that I doe not knowe howe Hieremias name shoulde creepe in neither doe I muche laboure about it the matter it selfe doeth euidently declare that the name of Hieromiah was through errour putte in for Zachariah For there is no such thing redde in Hieremiah or any thynge that should come neare it And that other place if it be not aptly applyed it maye seeme to bee badly wreasted into another sense But if wee holde that rule whyche the Apostles followed in citynge of the Scripture it shall bee easie to bee knowen that it doeth aptlye agree to Christe whyche is there wrytten After that the Lorde complayned howe longe hee supplied the office of a pastour in gouernynge the people that hee bestowed hys labour in vaine hee sayeth that hee is compelled by wearisomnesse and trauaile to leaue his labour therefore hee breakinge his shepheards staffe refuseth to be any more a shephearde He sayeth afterwarde when hee shoulde require his wages that there were giuen him thirtie pieces of siluer In which woordes he declareth that he was no lesse contemptuously accounted of by them then if hee hadde beene some base and vile labourer For hee compareth the Ceremonies and vaine deuices wherewith the Iewes recompenced hys benefites to thirtie pieces of siluer as vnto an vnmeete and a vile hire of a hearde or a labourer therefore hee commaundeth that they shoulde bee caste to the potter in the Temple as if hee should haue sayde Thys theyr goodly gifte whiche shoulde bee no lesse reproachfull for mee to take then contumelious for them to offer lette them rather bestow to buy tiles or brickes wherewith they may repaire the chinkes and holes of the Temple Nowe the more certainely Christe appeared to bee the GOD of hoastes agaynste whome the people was from the beginninge malignant and vnthankefull when hee is reuealed in the fleshe it was meere that that whiche before was spoken figuratiuely should in deede and in visible manner
dull or slouthfull 26. Ought not Christ to haue suffered thâ—se things It is not to be doubted but that Christe spake of the office of the Messias as it was described by the Prophets least the death of the crosse should be offensiue and in iourneying three or foure houres hee had space sufficient fully to set foorth the matters Therefore Christe doeth not say in three woordes that hee ought to suffer but hee declareth at large that he was sent to that ende that by the sacrifice of death he might wash away the sins of the world that he might be the purging sacrifice offered for the taking awaye of the cursse that he might wash the sinnes of others from their guiltinesse Luke therefore for the more vehemencie setteth downe this sentence interrogatiuely whereby it is gathered that hee shewed by reasons the necessity of his death The summe is that the disciples did euill to bee troubled at the death of their maister without the which he could not perfourme the partes of Christ for the chiefe poynt of our redemption was his offering vp for by this meanes they shutte vp the gate against him least he shoulde come into his kingdome The which must be noted diligently for sith Christ shoulde want his honour if he shoulde not be accounted a sacrifice for sinnes his onely way into his glory is that hys humbling to be of no reputation Phil. 2. 7. out of the which hee arose a redeemer But we do see at this day how amongst vs they do sinne nothing sooner then in a preposterous order For amongst the multitude of them which doe royally declare Christ to be a king and do extol him with diuine praises scarce euery tenth of them doth think that we haue gotten grace by his death 27. And he began at Moses This place doeth teach how Christe is made manifest vnto vs by the Gospel namely while the knowledge of him is prooued plainly out of the law and the Prophets For no man euer was a more ready and apte teacher of the Gospell then the Lorde hymselfe who as we see fetched the proofe of his doctrine out of the law and the Prophets If any man will except that he began at the rudimentes that the disciples by a little at once biddinge the Prophets fare well myghte passe ouer to the perfecte Gospell this deuice is easily confuted for afterward it shal be sayd that all the Apostles had their minde opened not that they shoulde be wise without the helpe of the lawe but that they might vnderstand the scriptures VVherefore to the ende that Christe may at this day be reuealed vnto vs by the Gospell it is necessarye that Moses and the Prophets shuld come forth before as forerunners VVherof the readers are therefore to be admonished least they shoulde giue eare to fanaticall men which by suppressing the law and the Prophets doe wickedly maime the Gospell As if that God would haue to be vnprofitable what soeuer he at any time spake of his owne Sonne But in what maner they are to be applied to Christe whiche are euery where read of him in the lawe and the Prophets it is not my present purpose to declare It is sufficient briefly to note that Christ is not in vaine called the end of the lawe For though that Moses rather shadowed him foorth darkely and a farre off then expresse him plainly yet this is without controuersie that if in the stocke of Abraham there should not be one head aboue all vnder whome the people should grow into one body the couenant which God made with the holy fathers shoulde be broken and but in vaine Further when as God had commaunded that the Tabernacle and the ceremonies should be framed after the heauenly patterne it foloweth that the sacrifices and all the rites of the temple if they had not their truthe else where should be as a vaine and frutelesse play And this argument doeth the Apostle handle in many woordes in the Epistle to the Hebrewes For holding that principle that the visible ceremonies of the lawe were shadowes of spirituall things he teacheth that Christe is to be soughte in the whole priesthoode of the lawe in the sacrifices and in the forme of the Sanctuarie Bucer also otherwhere doeth wisely diuine that in that obscuritie there was a certaine kinde of interpreatinge the Scripture in vse amongst the Iewes which the father 's deliuered vnto them by hand But I least that I should follow vncertainties am contented with that naturall and simple maner which is euery where to be founde amongest the Prophets who were the most apt interpreaters of the lawe Christe therefore is rightly collected out of the lawe if wee consider that the couenaunt which Christe made with the fathers was made by the helpe of a Mediator The Sanctuarie wherein God testified the presence of his grace was consecrated with bloude The lawe it selfe wyth their promises was confirmed with the sprinkeling of bloud One priest was chosen oute of all the people who shoulde present himselfe in the name of them all in the sight of God not as any mortall man but in a holy habite menne had there no hope of their reconciliation with God but by offering vp of a sacrifice Furthermore very notable is that prophesie of the perpetuitye of the kingdome in the tribe of Iuda But the Prophets themselues as we haue declared haue more plainly described the Mediator yet they themselues had their first knowledge from Moses for they had no other office enioyned them but that they shoulde renew the memory of the couenant more plainly shew the spiritual worship of God establish the hope of saluation in the Mediatour and also that they might the more euidently declare the meane of the reconciliation But because it pleased God to defer the full reuelation vnto the comming of his Sonne it was not a superfluous interpretation 28. And they drewe neare vnto the towne There is no reason why some interpreaters should imagine any other place then Emaus For the iourney was not so long that they shoulde rest in a nearer lodging VVe knowe that seuen miles though a manne for the recreation of his minde should walke but softly are gone at the most in foure houres Therfore I dout not but that Christ went forwarde euen to Emaus Nowe where it is demaunded whether he coulde dissemble who is the eternall truthe of God I doe answeare that the Sonne of GOD was not bounde by thys lawe that he shoulde make all his councels knowen Yet because that simulation is a kinde of lying the knotte is not yet vnlosed especially sith that very many doe drawe this example to a libertye for lyinge But I doe answeare Christ without lying fained as it is here saide in like maner as he shewed himselfe to be a trauailer for the reason of them both is like Augustines answeare is somewhat more subtile lib. 2. ad Consentium cap. 13. Also in his booke of questions vpon the Gospels
offered in the heauenly oracles doeth profite vs nothing But nowe if by vnderstanding we do not perceiue what shoulde be right howe shoulde our will be able to yeelde obedience Therefore it must be granted that we are weake euery way so that the heauenly doctrine is not otherwise profitable and effectuall to vs but so farre as the Spirite doeth frame our mindes to vnderstande the same and our hearts to be subiecte to the yoake of the same and therefore that we may become sitte disciples to him it is necessary that all trust in our owne witte being cast away to aske for light from heauen and also leauing the folish opinion of free will to deliuer our selues to be gouerned by God And it is not without a cause that Paule in the first to the Corrinthians the third chapter and the eighteene verse doth commaunde menne to become foolish that they may be wise to God for the light of the spirite cannot be extinguished by a worse darknesse then by trusting to our owne witte Furthermore lette the readers obserue that the disciples hadde not the eyes of the minde opened wherewith without the helpe of God they might discerne mysteries but as they are compreheÌ„ded in the Scriptures and so was that fulfilled which was spoken in the hundreth and nineteene Psalme and eighteene verse Lighten mine eyes that I may consider the maruellous woorkes of thy lawe For God doeth not giue suche a Spirite to his childrenne as shoulde abolishe the vse his woorde but rather it should make the same frutefull VVherefore fanaticall menne doe wickedly vnder pretence of reuelations graunt themselues libertie to despice the Scripture For that which we doe reade heere of the Apostles Christ worketh daily in all his for that by his spirit he directeth them to vnderstand the Scripture but not to carye them to vaine imaginations But it is demaunded why Christe hadde rather loose his labour for the space of whole three yeres then to open their eyes presently I doe aunsweare first thoughe the fruite of the labour doeth not so speedily appeare yet it was not vnprofitable for being lightened a newe they also felte the profite of the former time For I doe take that their mindes were opened not onely that they might afterwardes be apt to learne if any thing shoulde be taught them but that they might call to memorie for their profite the doctrine hearde before in vaine Furthermore that ignorance by the space of three yeares doeth teache vs a profitable lesson that they obtained not this knowledge a newe by any other meanes then by the heauenly light Adde also that Christe in this shewed an euident token of his Godhead because that hee was not onely a minister of the outwarde voyce which should giue a sounde in the eares but by his secreate power he pearsed into the mindes and so he declareth that it belongeth to him alone which Paule denieth to the doctours of the Churche 1. Corrinthians 3. 7. yet it is to be noted that the Apostles were not so voyd and depriued of the light of vnderstanding but that they knew some few principles but because it was only a smal taste whiche they hadde this is accounted the beginning of true vnderstanding while the vaile being remooued they doe see Christe plainely in the Lawe and the Prophets 46. Hee sayde vnto them so it is wrytten By this texte is their quarrel confuted whiche doe pretende that the outwarde doctrine is but in vaine if that we haue in vs by nature no power to vnderstande the same To what ende say they shoulde the Lorde speake to the deafe But we see where the Spirite of Christe which is the inwarde maister perfourmeth his parte that the labour of the minister which teacheth is not lost For after that Christe endewed his with the Spirite of vnderstandinge they doe receiue fruite by that which he teacheth out of the Scriptures And euen amongest the reprobate thoughe the outwarde voyce vanisheth awaye as if it were deade yet notwythstandinge it maketh them inexcusable And as concerninge the woordes of Christ they are gathered of that principle It is necessary that what soeuer is wrytten shoulde be fulfilled because that God witnessed nothing by his prophets but that which hee woulde certainly bring to passe But by the same woordes wee are taughte what must be chiefly learned out of the law and the Prophets for sith Christe is the ende and soule of the lawe without him and besides him what knowledge soeuer is obtained is vaine and friuolous VVherefore as any manne shall desire to profite best by the Scripture lette him bee alwayes bente to thys poynte And nowe Christe doeth heere firste sette downe his death and resurrection and afterwardes the fruite whiche shall come to vs by them bothe For whence commeth repentaunce and forgiuenesse of sinnes but because oure olde manne is crucified with Christe Romanes 6. and the 6. verse that throughe the same wee maye arise to newnesse of life for by the sacrifice of his death our sinnes are cleansed and our filthinesse washed with bloude but righteousnesse is obtained by the resurrection Therefore hee teacheth that the cause and matter of oure saluation muste be soughte in hys death and resurrection for from thence proceedeth reconciliation with God and regeneration into a newe and spirituall life And therefore it is plainely expressed that as well forgiuenesse of sinnes as repentance caÌ„not be preached but in his name For neither can we hope for imputation of righteousnesse neither growe to the deniall of our selues and newnesse of life but so farre foorth as he is become our righteousnesse and sanctification 1. Cor. 1. 30. But because we haue entreated at large in another place of this summe of the Gospel it is better that the readers should thence seeke for any thing whiche they haue forgotten then to be burdened with repetition 47. Amongst all nations beginning first Now doeth Christ at the lengthe declare euidently that which hee had before concealed that the grace of redemption which he brought doth generally appertaine to all nations For though the calling of the Gentiles hadde beene oft foretold by the Prophets yet the same had not beene so reuealed as that the Iewes â—huld easily admit them into the hope of saluation with them Therefore vntill the resurrection Christ was not supposed to be the redeemer but of that one speciall people And then was the wall first broken downe that they which before were straungers and scattered abroade might be gathered into the sheepefolde of the Lorde Yet in the meane season least the couenaunt of God might seeme to bee in vaine Christe placeth the Iewes in the first degree commaunding that they should first beginne at Hierusalem for because that God had peculiarly adopted the stocke of Abraham it was meete that it shoulde be preferred before the rest of the worlde This is the right of the first begotten which Ieremiah assigneth vnto them 31. 9. Paule also doeth euery where
is giuen him and so may fulfill al things Finally he filleth the world with the smel of his righteousnes out of his heauenly glory And the spirite pronounceth by the Gospell that this is the onely meanes whereby we are iudged iuste Therefore this second degree is fet from the conuiction of sin that the spirite may conuince the worlde what is to be accounted true righteousnes to wit Christ hath appointed and ordained the kingdome of life by his ascending into heauen and he sitteth now at the right hand of the father to the end he may establish true righteousnes 11. And of iudgement Those that take this word iudgement for damnation they want not a reason for the same because Christ addeth immediately that the prince of the world is iudged But as I thinke the other sense dooth better agree to witte that so soone as the light of the Gospell is once lighted the spirite reuealeth that the state of the world was rightly and orderly framed by the victory of Christ whereby he threwe down Sathan his empyre as if hee should saye that this is the true restoringe whereby al things are reformed when as Christ himselfe possesseth the kingdome alone hauing subdued and conquered Sathan Therefore iudgement is set against confused and disordered things or that I maye speake more brieflye it is contrarye to disorder as if a man should call it rightnesse or straightnesse in whiche sense it is oftentimes taken in the scripture The sense therefore is that so long as Sathan ruleth he mixeth and troubleth all thinges so that there is a filthy and euill fauoured confusion of the workes of God but when as he is stripped of his tyrannye by Christ then is the world reformed and there appeareth good order So that the spirite conuinceth the world of iudgment that is that Christ restoreth and bringeth those things in order which were gone to decay before hauing ouercome the prince of iniquitie 12. I haue yet many thinges Christ his sermon coulde not preuaile so much amongst his disciples but that their rudenes did cause them doubt as yet in many thinges yea they did scarse taste of those thinges whiche ought to haue refreshed them throughly vnlesse the weakenes of the flesh had hindered them Therefore it could not be but that acknowledging their own want they shuld feare and stand in doubt Therefore in that he saith that they are vnable to beare thē if he shall tell them more and higher things it tendeth to this end that being incouraged with the hope of better profiting they bee not discouraged For it was not meete that they shuld measure the grace wherwith they shuld be endowed according to the present feeling seeing they were so farre from heauen In summe he biddeth them be of good courage how weake soeuer they be now But beecause they had no vnderpropping whereunto they might leane saue onely doctrine Christ telleth them that he had tempered the same so that they might receiue it yet so y t they are to hope for an higher and more plentifull shortly as if he shuld say if that be not yet sufficient to establish you which you haue heard of me suffer a litle for ye shal shortly be taught by the spirit and then shall ye want nothing hee shall resolue that which is yet rude in you Nowe the question is what those thinges were whiche the Apostles were not sitte to learne as yet To the end the Papists may thrust in their owne inuentions in steede of Gods oracles they do wickedly abuse this place Christe promised say they vnto the Apostles new reuelations therefore they must not stay in the scripture aboue which he calleth his First of all if we will say as Augustine saith we shal answere readily His wordes are these seeing that Christ held his peace which of vs can saye that they are these or these thinges or if hee dare saye so how will hee prooue it who is so vaine or rashe who although hee say those thinges which are true canne affirme without any diuine testimonie that those are the thinges which the Lord would not vtter at that time But wee haue a surer reason out of Christ his wordes to refute them The spirite is called the perfect maister of truth whom Christ promysed to his Apostles And why was hee promised saue only that they might deliuer with their handes the wisdome which they receiued from him The spirit was giuen them who being their guide and directer they executed the office which was enioyned them The same spirit had brought them into all trueth when as they cōprehended in writing the sum of their doctrine VVhosoeuer thinketh that there ought any thing to be added to this doctrine as if it were lame and but halfe full and perfect he doth not only accuse the Disciples of fraudulent dealing but he doth also blaspeme the spirit If the doctrine which they didde write had proceeded from fresh water soldiours and nounces the addition had not beene superfluous but now fithence that their writinges are as it were the euerlasting tables of that reuelation which was promised them and giuen them there can nothing be added vnto them without doing cruell iniury to the spirite Furthermore the Papists are more then ridiculous when as they are come to the matters themselues For they define that those secretes which the Apostles were vnable to bere were childish diriges then which there is nothing more vaine or foolysh Forsooth spirite must needes come downe from heauen that the Apostles might learne how to hallow the chalices with their altars how to baptise Belles how to blesse holy water and how to celebrate Masse Therfore how doe noddies and children learne these thinges which haue them at their fingers endes Therefore it is most manifest that the Papists doe mocke God seeinge that they feigne that those thinges came downe from heauen which doe no lesse smell of the misteries of Ceres and Proserpina then they are contrary to the sincere wisdome of the spirite But let vs vnlesse we will be vnthankfull to God reste vppon that doctrine whereof the Apostles were the aucthors as their writinges declare seeing that the chiefest perfection of the heauenly wisdome is deliuered vnto vs there which may make the man of GOD perfect Colloss 1. 28. Let vs not thinke that it is lawefull for vs to goe beyond the same For our height and breadth and depth are placed in that that we knowe the loue of God shewed vnto vs in Christe Ephe. 3. 18. This knowledge excelleth all knowledge as saieth Paule Like as when he teacheth that all the treasures of wisdome and knowledge are hidden in Christ Colloss 2. 3. hee forgeth not an vnknowne Christ but him whome he had liuely depaynted by his preaching that he may be seene as it were crucified before our eyes as hee saith vnto the Galathians the third chapter the first verse But least there shoulde anye doubt remaine Christe declareth afterwarde by his owne wordes
women This was no small affection of loue that they followed Christe euen vnto the crosse but vnlesse they had beene furnished with faith they coulde neuer haue beene present at suche a spectacle As touching Iohn himselfe we gather that his faith was so choked for a shorte time that yet notwithstanding it was not altogither choked Now lette vs be ashamed if the horrour of the crosse doe keepe vs backe from following Christ seeing that the glory of the resurrection is beefore our eies whereas the women saw nothing but ignomony and a curse He calleth her Mary either y e wife or daughter of Cleopas I like this latter better He saieth that she was sister to the mother of Iesus according to the Hebrew phrase which conteineth all kinsfolkes vnder the worde Brethrē VVe see that Mary Magdalen was not in vaine deliuered from the seauen deuils which shewed her self such a faithful disciple of Christ euen vntil the end 26. VVoman behold thy sonne As if he should say I cannot hereafter be conuersant vppon earth that I maye doe to thee the duetie of a Sonne Therefore I put this man in my place that he may take vpon him mine office Hee meaneth the selfe same thing when he saieth vnto Iohn Beheld thy mother For hee commaundeth him to take her for his mother and that he should be as carefull for her as for his owne mother In that he saith woman and not mother some thinke that he did it for this cause leaste he should wound her minde more deepely with sorrow which I do not reiect But an other cōiecture is no lesse probable that Christ meant to shew that so soone as he had finished the course of his humane life hee put off that condition vnder which hee had liued and that hee entreth into the heauenly kingdome where hee may commaund men and Aungels For wee knowe that Christe was alwayes woont to call backe the faithfull from beholding the flesh and he ought especially to haue doone this in his death 27. The disciple tooke her It is a signe of the obedience of the disciple toward his maister in that Iohn obeieth Christes commaundement It doth also appeare heereby that the Apostles had their families because Iohn could not lodge Christes mother neither haue her in house with him vnlesse he had had an house and some trade and manner of liuing VVherefore they dote which thinke that the Apostles came naked and emptie vnto Christ hauing left their substance And they dote too too foolishly who thinke that perfection consisteth in begging 28 After this when Iesus knew that al things were fulfilled that the scripture might be fulfilled he saieth I am a thirst 29. Furthermore there stoode there a vessel full of vineger And they compassed a spong being ful of vineger with Isope and they put it to his mouth 30. Therfore when Iesus had taken th◠vineger he said it is finished And bowing his head he gaue vp the Ghost 28. VVhen Iesus knewe Iohn omitteth many thinges purposely which the other three sette down he describeth now the last acte wherin there was a great weight VVhen as hee saieth that there stoode a vessel there he speaketh as of an vsuall thing and I thinke that it was a kind of potion made to hasten death when as miserable men hadde beene tormēted longe enough Christe dooth not call for drinke vntill all thinges were fulfilled whereby he declared his infinite loue toward vs and his vnestimable desire of our saluation It cannot bee sufficiently in woordes expressed what bitter paines he suffered yet did he not desire to delyuer himselfe vntill Gods iudgement was satisfied and the purginge of our sinnes was perfect But how saith he that all thinges were fulfilled seeing that the principall poynt was as yet wanting to wit death it selfe And againe doeth not his resurrection make to the fulfilling of our saluatiō I answer that Iohn doth comprehended those thinges which should follow immediately Christ was not as yet dead he was not yet risen againe but he sawe nothing which coulde hinder him from dying and rising againe And so hee instructeth vs by his example vnto perfect obedience that it may not be greeuous or troublesome to vs to liue at his pleasure although wee muste languishe in the middest of great sorrowes and paines That the scripture might be fulfilled VVe may easily gather out of the other Euangelistes that the place is cited out of Psal. 69. 22 They gaue me gall to eate and in my thirst they gaue me vineger to drinke This speech is metaphorical wherby Dauid signifieth that they did not only deny to helpe him at his neede but also that his miseries were cruelly doubled But there is no absurditie in this if that were more plainely reuealed in Christ which was sleightly shadowed in Dauid For we do hereby plainely see what difference there is betweene the truth and the figures whenas those thinges appeare plainely and as it were perfectly in Christ which Dauid suffered only figuratiuely Therefore to the end Christ might declare that it was he whose person Dauid did represent he would drinke vineger and that for the confirmation of our faith They which forge an allegoricall sense in this word thirst desire rather to shew some subtiltie then truly to edifie And the Euangelist doth plainely refute those who saith that Christ called for vineger seeing that he made hast to die VVhen as he saith that the spounge was compassed about with Isop vnderstand that it was fastened vpon a bat that it might be put to Christes mouth 30 It is finished Hee repeateth the same woorde whiche hee vsed of late But this saying of Christ is especially to be remembred because he teacheth that the whole accomplishing of our saluation and all the partes thereof are contained in his death VVe haue alreadie saide that the resurrection is not separated from his death it is only Christe his intent to retaine our faith in himselfe alone least it wander and turne hyther and thyther Therefore this is the sense that whatsoeuer maketh vnto the saluation of men it consisteth in Christ and is no where els to be sought or that which is all one that the perfection of saluation is included in him And there is comprehended vnder this a secrete opposition because Christe setteth his death against all the olde sacrifices and figures as if he should say whatsoeuer was vsed vnder the law it was nothing worth of it selfe to pacifie Gods wrath to purchase righteousnesse to purge sinnes Now at length there is true saluation giuen to the worlde vnto this doctrine is annexed the abrogation of all the rites of the lawe For it were an vnmeete thing to follow the shadowes sithence that wee haue the body of Christe And if sobeit we stay our selues vpon this voyce of Christ we must be contented with his death alone vnto saluation neyther is it lawful for vs to set any helpes frō any other But y e whole religion of
appointeth to be teachers of his Church For the fulnesse of the spirite is powred out vppon him for this cause that hee may giue it to euerye one by measure Againe seeing that he remaineth the onely pastour of the Church he must needes shewe forth the power of his spirite in his Mynisters whose diligence he vseth VVhich thing he did also testifie by the externall signe when hee breathed vppon his Apostles For this shuld not agree vnlesse the spirite didde proceede from him VVherefore the sacriledge of the Papists is so muche the more detestable who take to themselues the honour whiche is proper to the Sonne of GOD. For theyr horned Byshoppes doe boaste that they breathe out the spirite by belchinge when they make their Masse Priestes But the thinge it selfe sheweth plainelye enough how much their stincking breath dooth differ from the breathing of Christe because they make nothinge else but Asses of horses Moreouer Christe dooth not onelye imparte vnto his disciples the spirite whiche hee receiued but hee giueth it as it is his owne seeing that it is common to his Father and him Therfore they vsurpe to themselues the glorye of the diuinitie whosoeuer do professe that they giue the spirit by breathing And nowe wee muste note that CHRISTE furnisheth those with necessarye gyftes whome hee calleth vnto the pastorall office that they may be able to discharge their duetie and function or at least that they may not come emptie and naked VVhich thing if it be true the foolishe bragging of the Papystes is easilye refuted who whylest they doe highlye extoll theyr hierarchie or holye gouernaunce cannot shewe euen the verye leaste sparke of the holye Ghoste in their Bishops They will haue vs beleeue that those are lawfull pastours of the church and so consequentlye Apostles and Christes vicares who are as it appeareth emptie of all the graces of the holy Ghost But there is a certain rule prescribed vnto vs in this place to esteeme their callinge by and to iudge thereof who gouerne the Churche of God if we see them endued with the holy Ghost Notwythstanding Christe meant chiefly to auouche and defend the dignitye of the Apostolicall order For it was meete that their authoritie shoulde be singular who were chosen to bee the firste and chiefe to preache the Gospell But and if Christe gaue them his spirite then by breathinge vppon them the sendinge of the holy Ghost which followed afterwarde seemeth to be superfluous I aunsweare that the spirite was giuen the Apostles in this place in suche sort that they were onely sprinkled with this grace and were not endowed wyth the perfecte power thereof For when the holy Ghoste appeared in fiery tongues vppon them they were throughly renewed And truely he doeth not so appoynte them nowe to preache his Gospell that hee sendeth them straightway vnto the woorke but rather as it is else where Actes 1. 4. he commaunded them to rest And if we weigh all things wel he doeth not so much furnishe them with necessary giftes at this present time as appoynt and make them instruments of his spirite againste the tyme to come VVherfore this breathing ought to be referred and extended for the moste parte vnto that great and honourable sendinge of the spirite which he had promised so often Furthermore Christ coulde haue giuen his grace vnto his apostles by secreat inspiration yet would he adde the visible breathing to confirme them the better Christ tooke this signe from the common custome of the scripture which doth commonly coÌ„pare the spirit vnto winde The reason of which similitude is briefly expounded before in the third chapter But let the readers marke that the word is also ioyned with the externall and visible signe For euen hence doe the sacraments borrow their force Not because the force of the spirit is included in the voice which soundeth in the eares but because the effect of al those things which the faithful haue and gather by of the sacramentes dependeth vpon the testimonie of the word Christ breatheth vpon the Apostles they doe not only receiue the blast but the spirite also And why saue onely because Christ promiseth them the holye Ghost In like sort we put on Christe in Baptisme we are washed with his bloud our old man is crucified that the righteousnes of God may reigne in vs. VVe are fed spiritually in the holy supper with the flesh and bloud of Christ. VVhence commeth such force saue onely from the promise of Christ who bringeth to passe and perfourmeth that by his spirit which he promiseth in word Therefore let vs knowe that whatsoeuer sacramentes men haue inuented they are nothing else but meere toyes or friuolous pastimes because the signes can haue no trueth saue onely when the word of God is present And because they do neuer mocke thus in holy things without wicked blaspheming of God and the destructioÌ„ of their soules they must take good heede of such iuglings of Satan If any man obiect that that is not to be found fault with which the popish bishops do when they consecrate their Masse priests with breathing beecause the word of Christ is there annexed to the signe we may readilye answere that Christ spak not to his Apostles that hee might institute a continual sacrament in the Church but that he would once declare and testifie that which we said of late that the spirite commeth from him alone and againe that he neuer enioyneth any office but that he doth also minister power vnto his ministers and furnisheth them with hability I omit that the Masse priests are made in popery to a far other or rather a contrary end to wit to slea Christe daily whereas the Apostles were created to offer vp men in sacrifice with the sword of the gospel Neuerthelesse we must also hold that that Christe alone dooth giue all those good things which he figureth and promiseth For hee doth not bid the Apostles receiue the spirit from the external breathing but froÌ„ himselfe 23. VVhose sinnes ye shal remit It is not to be douted but that Christe doth briefly comprehend in this place the sum of the gospel For we must not separate this power to forgiue sinnes from the office of teaching whervnto it is annexed in one text Christ had said a litle before as the liuing father hath sent me so do I send you also now dooth he declare to what end that embassage â—â—ndeth and what it meaneth Hee doth only put in that which was necessary that he giueth them the holy Ghost least they shuld do any thing of theÌ„selues Therfore this is the principal end of the preaching of the Gospel that men may be reconciled vnto God whiche commeth to passe by the free forgiuenes of sinnes as Paul also teacheth 2. Cor. 5. 18. VVhere he calleth the Gospell in this respect the ministery of reconciliation The Gospel containeth many other things but GOD doth this principally there that he may receiue men into fauour by not
Christ. 19. 17. Rest. Whence our mindes haue rest and quietnesse 12. 14. Men doe not come vnto God by the leading of their reason 1. 5. Riuers Riuers of running water shall flow out of his belly 7. 38. Rulers Hath any of the Rulers beleeued in him 7. 48. Manye Rulers beleeuing are afraid of excommunication 12. 42. The Ruler his sonne is healed 4. 47. S Sabboth The Sabboth of God 5. 17. Sabellinis Sabellinis his error 1. 1 Sacraments inuēted by men are nothing els but mocking stockes 20. 22. VVhēce the Sacraments do borrow their force 20. 22. In the Sacraments wee must respect the proportion of the signes with the truth 1. 32. The scripture speaketh two maner of wayes of the Sacraments 1. 26. It is not in mans wil to institute Sacraments 1. 31. God sheweth himselfe vnto vs in the Sacraments 5. 37. Sacrifice Almes is an acceptable Sacrifice to God 12. 8. Sacrifices To what the Popishe Sacrifices are made 20. 22. Saftie Wherein our saftie consisteth 17. 14. Our safetie is ioyned with the safetis of the Apostles 17. 20. Saluation What our saluation did cost the sonne of God 12. 27. The cause fountaine of our saluation 3. 16. How carefull God is for our saluation 15. 13. How this must be vnderstoode that saluatiō is of the Iewes 4. 22. Wherein the summe of our saluation consisteth 11. 51. Saluation of the Iewes 4. 22. Samaritane Christ asketh drinke of the Samaritane 4. 7. Christ is called a Samaritane 8. 48. The Samaritanes haue no fellowshiship with the Iewes 4. 9. Sanctifie Christ prayeth the father to sanctifie the Apostles 17. 7. How the father is saide to haue sactified the sonne 10. 36. To be sanctified in the truth 17 19. To sanctifie themselues after the maner of the Iewes 11. 55. Sanctification Out of what fountaine the sanctification floweth which commeth by the doctrine of the gospel 17. 9. Sanctification is not finished the first day in the elect 17. 17. What the sanctification which christ wisheth to the disciples doth comprehed in the same place Satan How Satan is said to haue entred into Iudas 13. 27. VVho they be that are subiect to the lyes of Satan 15. 43. Satan entreth into Iudas 13. 27 Saue Christ came to saue 72. 4. Sauiour The sauiour of the world 4. 42. Scatered To bee scatered vnto their owne 16. 22. The scattering abroade of the Gentiles Scattered abroade 11. 52. Scripture The Scripture cannot be broken 10. 35. The scripture fulfilled 17. 12. and 19. 28. and 36. The Apostles beleeue the scripture 2. 22. VVe must set the knowlege of Christ from the scripture 5. 39. VVith what mind we must read the scripture In the same place VVhat Iohn meaneth by the word scripture in the same place VVe must not boast of the scriptures in vaine 5. 45. Howe dangerous a thing it is to pull in peeces the scriptures 7. 27. f The Scriptures doe testifie o◠Christ. 5. 39. Sealed Hath sealed that God is true 3. 34. Seene How christ is saide to bee seene whilest that hee dwelleth by his spirite in the Disciples 16. 16. 22. VVhat it is to see the kingdome of God 3. 3. How this must bee vnderstoode that no man hath seene God at any time 1. 18. How the fathers are said to haue seene God 1. 18. He that seeth Christe seeeth the father 14. 9. To see the sonne and to beleeue in him 6. 40. They are blessed who haue not seene and haue beleeued 20. 9. That those that see may bee made blinde 9. 39. Seeke Ye shall seeke me and shall not finde mee 7. 34. 13. 35. Iewes seeke signes wonders otherwise they doe not beleeue 4. 48. 6. 30. Sepulchre VVhy God woulde haue his sonne laid in a new sepulchre 19. 41. Serpent VVhether the brasen serpent was vnto the Iewes a Sacrament 3. 14. Seruetus Seruetus his wicked opinion 1. 1. and 14. Seruant The seruant is not greater then his master 33. 16. and 15. 20. A seruant and a sonne 8. 35. The Apostles were not the seruants but the friendes of Christe 15. 15. In what sense Christe saith that they are the seruants of sinne who commit sinne 8. 34. Sheepe In what sense they are called sheepe which do not beleeue as yet 10. 16. The woorde sheepe is taken two maner of wayes 10. 8. Christ his sheepe 10. 25. Shape The shape of God is not seene 5. 7. Sheepfold The sheepefolde of the sheepe 10. 1. and 16. Signes To doe signes 7. 31. The first signe of Christ. 2. 11. The second 4. 54. All the signes of Christe are not written 20. 30. 21. 25. The multitude followe Christe because of his signes 6. 2. Sichar Sichar 4. 5. Sleepe Sleepe 11. 13. To sleep for to be dead 11. 12. 13. 14. Siloe Siloe 7. 7. Siloe a poole 9. 7. VVhy Christe commaunded the blind to be washed in Siloa in the same place Sitting Christ teacheth sitting 8. 2. Similitude How the similitude of a womanne labouring with childe ought to be applied vnto vs. 16. 21 Simon Christ sat at meate in the house of Symon the Pharise 12. 3. Sin Sinne no more 5. 14. 8. 11 They are to bee wounded with the feeling of sinne whoe are too carelesse 4. 16. To die in sinne 8. 21. 24. The comforter shall reproue the world of sinne 16. 8. Infirmitie for sinne 9. 2. How this must be vnderstoode that sinners are not heard of God 9. 31. Son Christ is the Sonne of God 1. 49. VVhy Christ is called the sonne of man 3. 33. The name Sonne appertaineth to Christ alone 20. 31. God wil be knowne in the person of the sonne 11. 4. There are two distincte vertues in the sonne of God 1. 5. How this ought to be vnderstood that the Son doth nothing of himself 5. 16. 30. The Son of God did not ascend into heauē for himself alone 14. 2. Why we are accounted the Sons of God 1. 13. How we are called the sonnes of God and the sons of the deuill 8. 44. Sonnes of God by fayth 1. 12. Sons of God dispearsed among the Gentiles 11. 52. The difference of the dyinge of the Sonnes of God and the reprobate 19. 30. The sonne of perdition 17. Sonnes of Abraham 8. 37. Soppe A soppe 13. 27. Sorow Sorowe hath filled your hearts 16. 6. Sorow must bee turned to ioye 16. 20. Speach Speach which is heard 6. 60. Spirit This word spirit is taken two maner of waies in Iohn 3. 6. That the spirit and water are taken both for one thing 3. 15. God is a spirit 4. 14. The holy spirit came down vpon Christ in the likenes of a doue 1. 32. Proceedeth from the father 15. 26. 6. is giuen to the apostles in the same place 20. 22. That is spirite which is borne of the spirit 3. 6. The holy spirit is the only fountaine of sound vnderstanding 14. 17. VVhye the spirite is signified by water in the scripture 4. 10.
is not heere vsed for a praysing of her but it dooth rather signifie a happynesse or blessednesse So Paule vseth to praye that the faythfull might haue first grace then peace that is all kind of good things signifying thereby that we are then becoÌ„e blessed rich when we are beloued of God the aucthour of al good things Then if the blessednesse righteousnes and lyfe of Mary doe come of the free loue of God and that her vertues and all her excellencie is the meere liberalitie of God Then deale they very preposterously that teach vs to aske those things of her which shee with vs recieueth from an other But very grosse is the folly of the Papistes which as it were by a magicall coniuring haue turned this salutation into a prayer And by want of reason they haue beene this farre drawne that their Preachers might not praye in the pulpitte for the assistaunce and grace of God his spirite but by their Hayle Mary And besides that this is to be accompted as a salutation onely they rashlye take vnto them selues the office of an other which God inioyned not to any but to the Angell but twise more foolish is that imitation that they salute one that is absent 29. VVhen shee sawe him shee was troubled Luke doth not say that shee was troubled at the sight of the Angell but at his saying why then dooth he also make mention of the sight This as I interprete it was the cause Marye seeing some portion of heauenly glory in the Angell through the reuerence of GOD she conceaued a sodaine feare Therefore shee was troubled for that shee perceiued that it was not a mortall manne that did salute her but an Angell of GOD. But Luke dooth not say that shee was so troubled that shee was thereby amased but rather sheweth the signe of an attentiue and verye readye minde when that he presently addeth that shee thought with her self what manner of salutation this should bee that is whereto it tended and what it meant For presently shee thought that the Angell was not sent to her for nothing And by this example wee are admonished First that the woorkes of GOD are not sleightly to be passed ouer Then likewise wee ought so to weighe and consider them that reuerence and feare may goe before 30. Feare not Marye In that he willeth her not to be afrayde let vs alwayes remember howe weake our fleshe is and that it cannot be but that we shoulde be afrayde so oft as but the least sparke of God his glorye doth appeare For when we earnestly consider the presence of God wee cannot imagine a vaine or ydle presence Therefore when wee are all in daunger of his iudgement out of feare there riseth a trembling vntill hee shewe him selfe as a father The holye Virginne sawe amongst her people such a vile heape of sinnes that there was good cause why shee should be afrayd of the greater vengeaunce VVherefore that the Angell might put this feare awaye hee saieth that hee is a witnesse and tydinges bringer of that which is wonderful good Luke vsed this Hebrewe phrase to finde fauour for to haue God mercifull For it cannot be sayde that hee found fauour that sought the same but hee to whom it was offered and seeing that examples of the same are sufficiently knowne it were but vaine heere to alleage them 31. For loe thou shalt conceaue in thy wombe The Angell frameth his woordes firste to the prophesie of Esaye and then to other places of the Prophetes that it might thereby the better sincke into the Virgins minde For such Prophesies were knowne and common euerye where among the godly yet with all it is to be noted that the Angell did not whisper that onely in the eare of the Virgin but he brought that gladde tidinges of saluation which not long after was to be spread throughout the whole world VVherefore it is not doone without the counsell of God that hee so plainely expresseth the consent betweene the olde prophesies and the present message of the comming of Christe The woord Conceauing is sufficient to confute the witlesse fancie aswell of Marcyon as of Manicheus For thereby may be easily gathered that Mary did not bring for than aiery body or Ghost but such frui as she before had conceaued in her wombe And thou shalt call his name Iesus Mat. 1. 21. rendreth the cause why this name was giuen him For that he should saue his people froÌ„ their sinnes so that in the verye name saluation is promised and the cause is shewed to what end Christ was sent of his father into the worlde As he saieth him selfe that he came not to destroy but to saue the worlde Ioh. 12. 47. Let vs also remeÌ„ber that this name was not giuen him by the will of man but by the Angell at the commaundement of God that our faith might be fastened in heauen and not vppon earth It is deryued of ithg which with the Hebrewes is saluation and from thence commeth that word which signifieth to saue Furthermore they doe but fondlye reason which endeuour to deriue it of that Hebrewe nowne iâ—ushug It appeareth that the Rabbynes did deale very malitiously in that they neuer giue him that honourable title of Christ but in euery place write Iesu or rather imagine him to haue beene some base or degenerate Iew. Therfore their writing deserueth as much credit and aucthoritie as doth the barking of a dogge That they obiect that he should be farre inferior to the dignitie of the sonne of GOD if hee shoulde haue a name common with others may also be pretended of Christe But the answere to them both is very easie For that which before was shadowed vnder the lawe is fully and wholye perfourmed in the Sonne of God or that he had the substaunce of that in him which was before but figured The other obiection is of no greater force They denie that the name of Iesu is holy and reuerent before whom euery knee Philip. 2. 9. ought to bowe vnlesse it did onely belong to the sonne of God Paule dooth not attribute vnto him a magicall name in whose sillables the maiestie were included but his wordes were to this purpose as if he should haue said great power was giuen vnto Christ of his father vnder the which al the worlde should bowe Therefore let vs bid such faigned inuentions farewell and let vs know that the name of Iesu was giuen vnto Christ that the faythfull might learne to seeke in him that which beefore was shadowed vnder the law 32. Hee shall be great The Angell sayde the same of Iohn Baptist whom yet hee would not make equall with Christ. But the Baptist was great in his order And presently after he declareth that the greatnes of Christ extolled him farre aboue all creatures For this hath he alone proper and peculyar to him selfe that he should be called the sonne of God as the Apostle proueth Heb. 1. 5. I graunt that sometimes in
the scripture the Angelles and kinges are adorned with this title but these are in common called the sonnes of God for the excellencie which God hath giuen them And it is cleare and not to be doubted but that God exempteth his sonne from all the rest when that he peculiarly saieth vnto him Psalme 1. 7. Thou art my Sonne Therefore Christ is accounted here neither among Angels nor men that he might be accounted one of common sort or company of the children of God for that which is giuen vnto him it is lawful for none other to take to them selues It is true that Kings are the children of God but not by right of nature but because the Lord hath bestowed that honour vpon them Neither doth this title belong vnto Angels but as they vnder their chief head excell amongst the creatures And we also are children but by adoption which we obtaine by faith for wee haue it not of nature But Christ is the onely and the onely-begotten sonne That interpretation is very false and deceitfull which that filthie dogge Seruetus wresteth the woorde of the future tence that he mighte prooue that Christ was not the eternall sonne of God But that he began then so to be accompted when that hee tooke vpon him our flesh Hee argueth that Christ was not the sonne of God before that he being clothed with flesh did appeare in the worlde because that the Angell sayd He shall be called I except against this and affirme that the wordes of the Angell doe signifie nothing else but that such a sonne of God should be made manifest in the flesh as was eternall For to be called is referred to the apparaunt knowledge But there is great difference here betweene these two enterpretations whether he beganne now to be the sonne of God which was not before or that he was made knowne vnto men that they might know him to be the same which was promised in times past And truely sith that God in all ages was called a Father of his people it may thereby be gathered that the Sonne was in heauen from whom and through whom this fatherhood came to men For men should arrogate too much vnto themselues if they durst be so bold as bragge that they were the sonnes of God but as they are the members of the onely begotten sonne VVherefore it is certaine that the holy fathers had not the assuraunce of that so honourable a calling But as they had their confidence in the Sonne the mediatour But what profit we haue by this more perfect knowledge whereof we now speake Paule doth teach vs in an other place For that nowe wee may freely not onely call but cry out that God is our father Rom. 8. 15. and Gal. 4. 5. God shall giue vnto him the throane of Dauid VVe haue sayde that the Angel tooke out of the Prophetes these titles which he giueth vnto Christ that the holy virgin might thereby know the better that he should be the Redeemer which was in times past promised vnto the fathers VVhen as the Prophetes doe speak of the restitution of the Church they cal the whole hope of the faithfull to the kingdome of Dauid So that it was a common rule amongst the Iewes that the sauegard of the Church was reposed in the prosperitie of Dauids kingdome Neither did there any thing more aptly or fitly agree to the office of the Messias then that hee should againe restore the kingdome of Dauid And therefore the Messias is sometimes called by the name of Dauid as in Ier. 30. 9. They shall serue the Lord their God and Dauid their king Also in Ezechel 34. 24. and 37. 24. My seruaunt Dauid shall be prince amongst them And in Ose. 3. 5. They shall seeke the Lord their God and Dauid their king The places also wheras he is called the Sonne of Dauid are sufficiently knowne and vnderstoode In summe the Angell declareth that the prophecie of Amos. 9. 11. of raysing the tabernacle of Dauid which was fallen downe and ouerthrowne was fulfilled in the person of Christ. 33. He shall reigne ouer the house of Iacob Seeing that saluation was peculiarly promised vnto the Iewes euen as the couenaunt was made with Abraham their father and Christ as Paule witnesseth Rom. 15. 8. was a minister of circumcision the Angell doth not without cause appoynt his kingdome in that nation as if it were the proper seate and abiding place of the same But this differeth not from other prophesies which do enlarge and stretche the kingdome of Christ to the vttermoste partes of the earth For God by a newe and wonderfull adoption did plante the Gentiles which before were straungers into the house of Iacob so yet that the Iewes as the first borne shoulde holde the principall degree as it is set downe in the Psal. 110. 2. The Lord shall sende the rod of thy power out of Syon Therefore the throne of Christ was placed amongest the children of Israel from wheÌ„ce he made the whole world subiect vnto him But as many as are gathered by faith to the sonnes of Abraham are accompted as the true Israel And although the Iewes through their defection separated them selues from the church of God yet the Lordes will was that certaine remnants of them shoulde remaine euen vnto the end because that his calling is beyonde the power of man The body of the people in shewe is vtterly cut off But we must remember the mysterie whereof Paule speaketh to the Rom. 11. 25. That at length it should come to passe that God woulde gather some of the Iewes from the dispearsing and scattering abroade In the meane season the church which is scattered through the whole worlde is the spirituall house of Iacob because she fetched her beginning out of Sion For eâ—er The angel declareth in what sense the perpetuitie was so oft promised by the Prophets to the kingdom of Dauid It florished only in the times of Dauid and Salomon in power riches Roboam the third successor skarse held a tribe and a halfe From that time it ceased not to be shaken with diuers miseries vntil at length it was broken downe Now the Angel declareth that when in the person of Christ it shall be established that shall not againe be destroied and to proue the same he vseth the wordes of Daniel which are set downe 7. 14. And of his kingdom shal be no ende Although the sense of the words is that God is the euerlasting gouernor of the kingdom of Christ and of the Churche so that it shall neuer pearish from off the earth so long as the Sunne and Moone shall shine in the heauen yet the true perpetuitie belongeth vnto the glory that is to come Therefore the faithfull doe so by continual course some of them succeede others in this life vntill at the lengthe they be gathered together into heauen where they shall raigne without ende   Luke 1. Matthew Marke 34. Then sayde Marie to the Angell
if he should haue saide whilest I am now cloathed with flesh am conuersant vpon the earth as one of the sonnes of men what iudgment is there of me But the purpose of Christ was throughly to strengthen his disciples in an assured faith that amongste sundry opinions they should not wauer as we shall presently see 14 Some say Iohn There is nothing spoken heere either of the professed enemies of Christ neither of the prophane contemners but of the more sound and sincere part of the people and as of the chosen flowre of the Church For the Disciples doe only make mention of them which spake honorably of Christ and yet when the truth was proposed vnto thē no man tēded to that scope but al mē vanished away in their own delights VVherby we perceiue how weake the wit of man is which not onelye conceiueth nothing of it self that is right true but euen gathereth errours of true principles Adde this also that when Christe was the onelye signe of concorde and of peace whereby God woulde gather the whole world vnto him the greater parte doe heereby take the occasion of more dissention And euen amongest the Iewes the vnitie of Faith was no other where setteled then in Christe and yet they whiche seemed before to haue some agreement amongest themselues are nowe seuered into sundry opinions Also we see howe one errour engendereth an other for because this opinion was setled in the mindes of the common people that the soules went into diuers bodies heereof it came that they were the rather bent to this false imagination But thoughe at the comming of Christe the Iewes were in this maner deuided yet this varietie of opinions shoulde not haue hindered the godly but that they shoulde haue desired the right knowledge of him For if any manne vnder that pretence geuinge himselfe to sluggishnes hadde neglected to seeke Christ euen in our iudgement hee shoulde bee inexcuseable Muche lesse then shall hee escape the iudgement of GOD if any manne by reason of diuisions shall abhorre Christe or of the false opinions of menne shall take occasion of loathynge so that hee wyll not vouchsafe to applye him selfe vnto Christ. 15. But whome saye yee that I am Heere Christe seuereth his disciples from the reste of the people whereby it might the better appeare to be an absurde thing for vs to be drawne from the vnitye of fayth though others doe disagree For whosoeuer doe simplye addict themselues to Christe and doe not striue to adde anye thinge of their owne head to the Gospell the true lyghte shall neuer fayle them But heere is great dilygence required that whyle the whole worlde slydeth after theyr owne inuentions they shoulde take faste and sure holde of Christe Because that Sathan coulde not take awaye from the Iewes the perswasion they had out of the lawe and the Prophetes of Christe to come hee diuersly transfiguring him hee deuided him as it were into partes then hee thruste amongst them many false Christes that the true Redeemer should not bee esteemed Hee lefte not the same subtilties afterwarde eyther to roote Christe vtterlye out or to thruste an other person in his roume VVherefore amongst the confused and contrary speaches of the worlde let this voyce of Christe sound alwaies in our eares whereby he separateth vs from wandring and vnconstant men that we should not follow the multitude neither that our faith should wauer amongst the contrary floudes of opinions 16. Thou arte Christe A short confession but whiche containeth in it the whole summe of our saluation For vnder the title of Christ is comprehended the eternall kingdome and priesthood that he would reconcile God vnto vs and that sinnes being washed away by his owne sacrifice he would obtaine a perfect righteousnesse Then that he would preserue vs being receiued into his sayth and custodye and would adorne and enrich vs with all kinde of blessinges Marke onely hath Thou art Christ and Luke hath the Christe of God but in the same sense For in tymes paste they called the kings which were annoynted of God the Christes of God And Luke vsed this phrase before where he sayde that Simeon had answere giuen him from heauen that he should not dye before he shoulde see the Christ of the Lord. For surely it was a diuine redemption which God gaue by the hand of his Sonne Therefore it was necessary that he that should be the redeemer shoulde come as a noted person from heauen with the annoyntment of God Matthew expresseth it more plainlye that he is the Sonne of the liuing God For though it may bee that Peter did not as yet so expresly vnderstande howe Christe was beegotten of God yet he beleeued that hee was so excellent a person that he had his beginning from God not as other men but that the liuely and true godhead dwelt in his flesh VVhen the epithite liuing is giuen to God it is a note to make a difference betweene him and dead Idols which are nothing 17. Blessed art thou Simon VVhen as this is life eternall to know one God and whom he sent Iesus Christ it is not without cause that Christ pronounceth him blessed whoe confessed this from his heart But he spake not this perticularlye to Peter alone but his will was to shewe where the onely felicitie of the whole worlde is placed And that all men may aspyre to the same with greater desire first it must be holden that all mē are miserable cursed by nature vntil they find remedy by Christ. Thē must be added whosoeuer obtaineth christ wāteth nothing at al of a perblessednes seeing wee can desire nothing that is better then the eternall glory of God into the possession whereof Christ doth bring vs. Flesh and bloud Vnder the person of this one man Christ admonisheth all menne that faith must be asked of his father that the praise of the same must be attributed to his grace for the peculyar lightening of God is here opposed to flesh and bloud VVhereby we gather that mennes mindes are voyde of vnderstanding to perceiue the misteries of the heauenlye wisdome hidden in Christe nay all humane senses do in this behalfe fayle vntill God open our eies to see his glory in Christ. Therfore let no man trusting in his owne witte lift vppe himselfe in pride but humbly let vs suffer our selues to be taught inwardlye of the father of lightes that his onelye spirite may lighten our darknesse And nowe they whiche are endewed with faith acknowledging their own blindnes let thē learne to yeelde that to God which to him is due 18. But I say vnto thee Christe by these wordes declareth how muche Peters confession pleaseth him in that hee bestoweth so great a rewarde vppon it For though he had giuen to Simon his disciple the name of Peter had freely appointed him to be his Apostle yet these which were free giftes he ascribeth as it were in steede of a reward to faith which
is a thing not straunge in the scripture Further Peter is adorned with a double honour for the first of them dooth belong to his owne priuate saluation and the last to his Apostolicall function VVhen he saith Thou art Peter he confirmeth that he gaue not this name before to him in vain because he should be stedfast as a liuing stone in the Temple of God Though this extendeth to all the faithfull Ephes. 2. 21. Euerye one of whom are the Temples of God and by faith beeing compact amongste themselues do together make one temple yet this excellencye of Peter is noted amongst the rest euen as euery man receiueth more or lesse in his order according to the measure of the gift of Christ. Vpon this rock Hereby it appeareth how the name of Peter agreeth as with the name of Simon so also with the rest of the faythfull because that they being grounded vppon the fayth of Christ are with a holy consent buylte vp togeather into a spirituall building that GOD may dwell in the midest of them For Christ declared that this should be the commō foundation of al his Church he would gather vnto Peter what company of the faythful soeuer should be in the world as if he shuld haue saide you are now a smal number of men and therefore this your confession is of small estimation at this present but the time shall shortlye come when it shall shew it selfe magnifically and shall spreade it selfe more at large And this did not a litle preuaile for the encouraging of the disciples to bee constant for that though their faith was yet obscure and base yet they were chosē of the Lorde as the first fruites that at the length of that contemptible beginning a new Church shuld arise which should stand as a conqueror against al the affaults of the infernal powers For though y e pronoune it may be referred either to the faith or to the Church yet the latter sense doth better agree for that the strength of the Church shall stand vnuāquished against al the power of Sathan namely because the truth of god shal alwaies continue vnshaken wherupon the faith of the same is staid And that saing of Io. 1. ep 5. 4. answereth to this setēce This is y e victory which ouercōmeth the world euē your faith A promise worthy to be no that whosoeuer are vnited in Christ acknowledging Christ and him to be a mediatour shall continue to the end safe from all annoyaunce For that which is spoken of the body of the Church appertaineth to the perticular members of the same so farre forth as they are one in Christ. Yet hereby we are admonished that so long as the Church shall be a Pilgrim vpon earth it shall not be quiet but subiect to many troubles For therefore is Sathan denied the superiority because hee should dayly be against it Therefore that we may vse this saying of Christ let vs without feare glory against Sathan and by faith let vs triumph ouer all his bandes so agayne let vs knowe that we haue as it were an allarme sounded vnto vs that we might be alwayes ready and prepared for the battayle It is euident that by the name of gates is noted euery kind of power strong holde 19. And to thee will I giue the keyes Christe nowe beginneth to speake here of the publike office that is of the Apostleshippe whose dignitie is adorned with a double title For Christe saieth that the ministers of the Gospell are as porters of the kingdom of heauen because they beare the keyes of the same secondly he addeth that they haue power to bind and to lose which is effectuall in the heauens The similitude of keyes is aptly applyed to the office of teaching as Christ saith in Luke 11. 52. That the Scribes and the Pharises because they were interpreters of the law had likewise the key of the kingdome of heauen For we know that the gate of lyfe is not otherwise opened vnto vs then by the word of God VVherof it followeth that it is deliuered vnto the ministers as a key into their hand They which think that keyes in the plural number is therfore sayd because the Apostles had not onelye commaundement gyuen them to open but also to shutte doe not speake without some probable lykelyhoode yet if any man will take it otherwise let him vse his owne sense It is demaunded why the Lord should promise to giue that to Peter which he seemed to haue giuen before by creating him an Apostle But this question was aunswered in the tenth chapter where I sayd that those twelue at the first were sent forth Preachers but for a time so they returning to christ ended the course of that their calling And after that Christ rose againe from the dead then beganne they to bee appoynted ordinary teachers of the Church this honour is giuen them in respect of the time to come VVhatsoeuer thou shalt bind The second metaphor or similitude properly belongeth to note the forgiunesse of sinnes For Christe by his Gospell delyuering vs from the guiltines of eternal death loseth the snares of the curse wherein we were holden bound Therefore hee testifieth that the doctrine of the Gospell was ordained for the losing of our bandes that we being losed by the voice and testimony of men here vpon earth shuld also indeede be losed in heauen But because that very many do not onely wickedly refuse the deliueraunce offred but also by their frowardnes doe procure a heauier iudgement for themselues therefore the power yea and commaundement to binde is also giuen to the ministers of the Gospell Yet this is to be noted that this is accidentall to the Gospel and as it were against the nature of the same As Paul 2. Cor. 10. 6. teacheth when he speaking of vengeaunce which hee saith he hath ready against all vnbeleeuers and disobedient presently after he addeth when your obedience is fulfilled For if the reprobate did not through their owne faulte turne lyfe into death the Gospell should be the power of God to saluation to all men Yet because that when the same is hearde the vngodlynes of many openly breaking out doth prouoke the wrath of god the more to such it is necessary that the sauour thereof should be deadly This is the summe that Christ would assure his of the saluation profered vnto them in the Gospell that they might as surelye looke for the same as if he himself should discend from heauen as a witnesse of it and againe to strike a feare into the contemners least they should think that they might freely scorne at the ministers of the word both which were very necessary For because that incomparable treasure of lyfe is proposed vnto vs in earthly vesselles 2. Cor. 4. 7. If the aucthoritie of the outward doctrine were not thus sanctified vnto vs the credite of the same would decay almoste euery moment Againe the vngodly do so boldlye set against it because they