if wee being terrified either with threatninges or daungers we depart from the profession of that doctrine which God hath sealed in our heartes by his spirit Furthermore we must note how detestable the papisticall tiranny is which driueth away the common people from reading the Gospell and al the whole scriptures Pilat being a reprobate and otherwise an instrument of Satan was yet by secrete inspiration appoynted to bee a preacher of the Gospell that he might publish a briefe summe thereof in three laÌ„guages Therfore what account ought we to make of those men who study so much as in them lyeth to suppresse the knowledge thereof wheÌ„ they proue themselues to be worse theÌ„ Pilate 23. Therefore when the soldiours had crucified Christ they tooke his garments and made foure partes to euery soldiour a part and his coate The coate was without seame wouen from the toppe throughout 24. Therefore they said amongest themselues let vs not cut it but let vs cast lots for it who shal haue it that the scripture might be fulfilled saying they parted my garments to themselues and on my ceate did they caste lâ—ttes And these thinges didde the souldiours 23. Therefore the soldiours There is mention made likewise in the other Euangelistes of the deuiding of Christes garmentes amongste the soldiours There were foure soldiours which parted the residue of his raiment amongst them The coate which was without seame remained which sithence it could not be deuided they did cast lots vpon the same To the end the Euangelistes may retaine our mindes in considering the intent and purpose of God they teach that the scripture was also fulfilled euen in this poynte Notwithstandinge it seemeth that the place which they bring out of the Psa. 22. 19. is applied vnto this present matter out of season For seeing that Dauid complaineth in that place that he was a pray vnto his enemies he comprehendeth metaphorically vnder the word Garmentes all that he had as if hee shoulde briefly say that he was spoyled robbed by the wicked which figure whilest the Euangelists doe neglect they depart from the naturall sense But we must first of all vnderstand that the Psalme must not be restrained vnto Dauid as it appeareth by many sentences and especially by that clause where it is saide I will praise thy name amongst the Gentiles which muste needes be expounded of Christ. And now it is no meruaile if that were more darkly shadowed in Dauid which appeareth more plainely in Christ to witte how much more excellent the trueth ought to be then the figure therof Furthermore let vs know that Christ was stript out of his clothes that he might cloath vs with his righteousnes that his naked bodye was laid open to the reproches of men that we may appeare with glory before Gods iudgement seate VVheras some do wrest this place allegorically vnto the scripture which the heretiks pull in peeces it is too much racked I doe not mislike the comparison that like as the prophane souldiours did once deuide Christ his garments so at this day peruerse men doe pull in peeces with straunge inuentions the scripture wherewith Christ is cloathed that we may see him But wee must in no case suffer the wickednes of the Papists which is ioyned with the horrible blasphemye of God They say that the Heretikes doe pull the scripture in peeces but the coate that is the Church remaineth whole and sound to the end they may proue reiecting the autoritie of the scripture that the vnitie of y â— faith consisteth in the only title of the Church As if the vnitie of the Church were grounded any where els saue onely in the faith of the scripture Therefore when as they pull faith from the scripture that it may be subiect to the Church alone they do not now dispoile Christ by such a diuorcement but they pull in peeces his body by cruell sacriledge Although we graunt vnto them that the coat which was without seame was a signe figure of the Church yet shal they not obteine that which they hunt after because it shall remaine that they proue that the Church is with them whereof they shew no token at all 25 And there stoode beside the crosse of Iesus his mother and his mothers sister Mary the daughter of Cleopas and Mary Magdalen 26 Therfore when Iesus had seene his mother and the disciple standing by whome he loued he said vnto his mother woman behold thy sonne 27 Then said he to the disciple behold thy mother And from that houre the disciple tooke her home vnto him 25. And there stoode The Euangelist telleth here by the way that Christ did so obey God the father that he did not neglect the duetie of humane godlynes toward his mother Hee forgate himselfe and all thinges so farre forth as it was necessary for him to obey his father but when hee had done thus he would not omit the dutie which he did owe vnto his mother And hereby we learne how we must obey God and men It falleth out oftentimes that when God calleth vs any whither our parents wife or children do call vs vnto the contrary so that we cannot satisfie them altogether If we make men equall with God we deale wickedlye Therefore we must preferre Gods commaundement wee must preferre his honour and worship afterward we must giue men their right so far forth as it shal be lawfull for vs. Neither doe the commaundementes of the firste and seconde Table of the lawe euer disagree as it appeareth at the firste sighte but wee muste beeginne with Gods woorshyppe afterwarde wee muste giue menne the lower place To whiche ende these sentences tende he that shall not hate father and mother for me he is not woorthy of me Math. 10. 37. Luke 14. 26. Therefore we must so obey men that they doe not hinder vs and keepe vs backe from woorshipping and obeying God VVhen we haue obeyed GOD then shall we thinke rightly and orderly vppon our parents wife and children As Christe taketh care for his mother but being vppon the crosse whereunto he was called by the decree of his father But if wee weighe the circumstaunce of the place and time the godlinesse whiche Christe shewed towardes his mother was woonderful I omit the extreeme torments of his body I omitte his rebukes but althoughe horrible blasphemies against God did make him woonderfull sorrowfull and hee dyd suffer an horrible conflicte with eternall death and the deuill yet none of all these things doeth hinder him from being carefull for his mother VVe may likewise gather out of this place what honour that is whiche God commaundeth vs to giue to our parentes in the lawe VVhen as Christe committeth the charge of his mother to the disciple hee deliuereth her vnto him to be nourished and cared for Therefore it followeth that honour due to parents consisteth not in the ceremonie but in all necessary dueties Nowe we must on the other side consider the faith of the
7. 38. The spirite is the perfect maister of trueth 16. 12. Christ receiued the spirite not so much for himselfe as for his 1. 32. VVhat it is to worship in spirite and trueth 4. 23. How this must be vnderstoode that Christe was troubled in the spirit 13. 21. The testimony of the spirit is our onely aide against the inuasion of the world 15. 16. How the spirite is said to testifie of Christe in the same place Christ is present with vs by the trueth and grace of his spirit 12. 6. To what end the faithful doe receiue the spirit in the same place Howe this must be vnderstoode that the spirit speaketh not of himself 16. 13. The duetie of the holy spirit 16. 14. How this muste be vnderstoode that the spirit was not giuen christ by measure 3. 34. The spirite reproueth men two maner of waies 16. 8. VVhy christ added the visible brething in giuing the spirit to the Apostles 20. 22. What men are able to doe beeing depriued of the aid of the holy spirite 14. 18. Iesus gaue vp the ghost 19. 3. How the worship of God is said to consist in the spirit 4. 23. The spirit of giddinesse wherewith Satan driueth the wicked 12 10. The spirite of truth shall declare things to come 16. 13. Spittle Iesus made clay of spittle 9. 6. Sicke The sick man who had laid sick thirtie eight yeeres is made whole by Christ. 5. 9. To whom god hath sent speake the wordes of God 3. 35. Sinagogues christ preacheth in the Sinagogues 6. 59. To be cast out of the Sinagogues 9. 22. and 12. 42. and 16. 2. T Taught Taught of God 6. 45. Teachers It belongeth to Christe alone to frame the teachers of the Church 10. 22. Christ the onely teacher of the Church 20. 21. With what stoutnesse of minde the teachers of the Churche must bee endewed 2. 28. and 8. 29. and 16. 3. Whereuppon the authoritie of teachers dependeth 3. 2. Teaching God hath a double maner of teaching 14. 25. Temple The temple of Ierusalem was builded by Herod 2. 20. To what ende the temple was builded 2. 16. The temple was a figure of the church in the same place Why the temple was called the house of God 2. 16. Christ teacheth in the temple 7 24. 28. and 8. 12. 1. and 18. 20. The temple of the body of christ muste be destroyed by the Iewes 2. 19. 21. Temples VVhye our bodies are called Temples 2. 19. Tempted God will not suffer vs to be tempted aboue our strength 18. 9. Testimonie All men receiue not the testimonie of christ 3. 11. Christ giueth testimony of himselfe 8. 13. 14. 18. The testimony of the father of the sonne 5. 32. 36. 88. The testimony of christ of Iohn Baptist 1. 26. Theefe A thiefe a murtherer 10. 12. 8. Theeues Theeues are crucified with christ 19. 18. Thernades Fastning of the Thernades an holye daye of the Iewes 7. 2. Thankes To giue thanks 11. 2. 3. Thomas Thomas Didymus 11. 16. hee is reprehended for his vnbeliefe Thirst. Let him that is a thirst go vnto Christ 7. 37. To be a thirst for euer and not to be a thirst Title the title of christes cause 19. 19. Troubled Let not your heart be troubled 14. 1. 27. Truth Christ is the truth 14. 6 the truth of God must be defended although all the whole world say nay 5. 18. It is knowen to christe howe much the truthe differeth from figures 19. 10. Truth is taken for perfection of faith 14. 6. The truth shall make you free saith christ 8. 32. God is the fountaine of truth 16. 13. Christ full of truth 1. 17. It is a common thing amonge men to corrupt the truth of God 6. 14. who are saide to be of the truth 18. 37. What it is to do the truth 3. 21. Christe came to beare witnes of the truth 18. 37. The Diuell stood not in the truth Christ speaketh the truth 8. 45. which he hath heard of the father the spirite of truth shall teache all truth 16. 13. Twelue Twelue chosen by christ 6. 7. Time Christ saith that his time is not yet come 7. 6. 8. V Vnitie Vnitie of y e church is grounded no where els saue onely in the faith of the scripture 19. 23. Vnbeliefe How vnbeliefe is called the fountaine cause of all euils 8. 24. 15. 22. Vnbeliefe doth stop the way before vs that we cannot come vnto God 11. 34. He that beleueth not the sonne shall not haue life 3. 38. Vnrighteousnesse Vnrighteousnesse is not in God 7. 23. Vnion The meanes to know the vnion whiche is betweene vs and Christe 14. 20. Voyce The voice of one crying in the wildernesse 1. 23. How horible the voyce of christ shall bee to the wicked in the last iudgement 18. 4. The sheepe shall heare the voice of christ 10 16. Vine VVe must note three things chiefly in the similitude of y e Vine 15. 1. Christ is the true vine 15. 1. VV VVay Howe Christe is called the way the trueh and the life 14. 6. Christ is the way to the father in the same place VVater pots Water pots of stone 2. 6. VVeepe Mary and the Iewes doe weep for Lazarus his death 11. 33 Ye shal mourne weepe 16. 20 Iesus speaketh vnto Magdalen as she wept 20. 15. VVhole Christ made a man euery whit whole 7. 22 Thou art made whole sinne no more 5. 14. VVhippes The sinnes of men are not alwaies to be measured by the whips of God 9. 34. Pilate deliuereth Iesus into the wil of the Iewes beeing whipped 19. 1. VVeaknes Christ his weakenesse ought to vnderprop faith 14. 1. VVicked The wicked are not streightway to be discouered 13. 22. 26. Wicked men must be called vnto Gods iudgement seate 8. 28 VVorship The rule of worshippe which God requireth at our hāds 5. 24. VVhence we must set the law of Gods worship 18. 39. VVorshippers VVho be true worshippers 4. 23. 24. VVoman The comparison of a woman with childe 16. 21. VVord VVhy the Sonne of God is called the word 11. 〈…〉 In what sense the word of Christ is called life 6. 63. The word of christ shal iudg him that reiecteth his words 12. 42. To abide in the word of Christ. 8. 31. To keepe the word of Christ. 8. 51. 14. 23. 24. 15. 20. 17. 6. VVhy the word of God is darke vnto vs. 16. 25. The word of God is truth 17. 17. The word was in the beginning 1. 1. was made fleshe in the same place 14. the worde of God is the onely mark of faith 20. 31. The word of life 6. 68. What knowledge we can conceiue of Christ without the word 6. 19. It is a dangerous thing to inuēt any thing in diuine matters without the word 6. 15. VVe must alwaies hold a mutual consent betweene the word and faith 11. 21. VVith what remedy wee muste cure the
and with all he teacheth his simplicitie and modestie Nowe we knowe why Marye saide that it is God that throweth the Princes from their thrones and exalteth the lowly namely that he might teache vs that the world is not tourned and rowled by the blind force of Fortune but what chaunges so euer are seene they all come to passe by the prouidence of God and also that God himselfe with great equitie doth gouerne those things which seme to trouble and peruert the whole order of the world The which thing shee more fully confirmeth in the next verse He hath filled sayeth shee the hungry with good things and sent away the rich emptie Heereby we gather that alterations please not God of themselues but for an other cause That is because that the great ones and the rich and the mighty being puffed vp with their fulnesse do chalenge all thyngs to them selues and leaue nothing to God hym self wherefore we must diligently take heede that we be not carryed awaye with prosperitie we must also beware of the vnconstant fulnesse of the flesh least that God sodenly make vs emptie But this doctrine that God filleth the hungrie with good things bringeth great coÌ„fort to the godly whiche feele their owne pouertie and as though they were hungerstoruen doe sigh vnto God 54. Hee hathe vpholden Israel In this last parte Marye doeth applye these generall sentenses to the present purpose And the summe is that God nowe perfourmeth the saluation which in times past was promised to the holy Fathers But first there is an apte Metaphore in the woorde vpholden for the estate of the people was so throwen downe that amongst the moste there was no hope lefte that it might be againe restored therefore it is sayde that Israel is vpholden because that God with his outstretched hande raised it vppe it being throwen prostrate and lying vnder feete Religion was defiled manye waies in the publicke doctrine there was left almoste nothing sounde The gouernement of the Church being wholely confused did breath out nothing else but cruell barbarousnesse The polliticke order was vtterly ouerthrowne the Romaines and Herode as sauage beastes did rende in peeces the bodye of the people So muche more notable was their restitution for that it was then when all things being ouerthrown not lawfull for them to hope after it Heere hee vseth the name of childe which may as well be vnderstode a seruaunte as a sonne but to take it for a seruaunte is most apte And Israel in this place as in manye others is called the seruaunte of God because that hee was receiued into the housholde of God Being mindefull Marye sheweth the cause whye this people readye to fall into ruine was receiued of God naye why God raised them vppe being nowe all ready fallen downe because that in preseruing the same hee might shewe a token of his mercie yea in woorde expressely he declareth that God was mindefull of his mercye whereof he mighte haue seemed to haue beene somewhat forgetfull seeing that hee suffered hys people to be so miserablye vexed and afflicted for it is commonly vsed to attribute affections to God euen as in their causes menne thinke him either to be angrie or to be mercifull vnto them And because that mens mindes can not conceiue the mercie of God but as the same is offered and testified to vs in his woorde heere Marie calleth her selfe and others to the promisses and teacheth that God is faithfull and constantâ— in perfourming the same In this sense God is often called louing and true because that we can neuer account of his fatherly goodnesse towardes vs but that we must also remember his word by which band he bindeth him selfe vnto vs and the same being put in the middle he knitteth our saluation with the goodnes of God with a knot that cannot be vnknit But in the same wordes doth Mary shew that the couenant which God made with the fathers in times past was of his free grace for there shee fetcheth the promised saluation out of the meere mercie of GOD as out of a fountaine and hereof we gather that shee was well exercised in the doctrine of the scripture The Messias was then commonly looked for but there were but fewe which had their faith grounded vpon so sincere a knowledg of the scripture 55. To Abraham and to his seede If thou readest it ioyntly the chaunging of the case seemeth to be absurd for then thou shouldest rather haue vsed the accusatiue case then the ablatiue but in my iudgement there is no simple apposition because that Mary doth not onely declare who those fathers were to whom God spake but she sheweth that the force and effect of the promises doth reach to al the posteritie if they be of the true seede of Abraham VVhereof it also followeth to be vnderstoode that Mary speaketh of the solemne couenaunt which was specially made with Abraham and his house For there were other promises which were made to Adam to Noah and to others which generally did belong to all the Gentiles But as vnbeliefe did cut of many fleshly children of Abraham and because they were degenerate they were altogether estraÌ„ged from the house of Abraham so we which were straungers beeing grafted in by faith are to be accounted the true seede of Abraham Let vs therefore hold that God in times past so spake to the fathers that his grace which he offered vnto them shoulde also appertaine to them that came after and also he hath adopted al the Gentiles that by fayth they might become the spirituall children of Abraham which by nature were not   Luke 1. Matthew Marke 56. And Mary aboad with her about three monethes after there turned to her owne house 57. Now Elizabeths time was fulfilled that she shoulde bee deliuered and shee brought foorth a sonne 58. And her neighbours and cosines heard tell how the Lord shewed his great mercy vppon her and they reioyced with her 59. And it was so that on the eight day they came to circumsise the babe and called his name Zacharyas after the name of his father 60. But his mother answered and said not so but he shall be called Iohn 61. And they sayde vnto her there is none of thy kyndred that is named with this name 62. Then they made signes to his father how he would haue him called 63. So hee asked for writing Tables and wrote saying his name is Iohn and they meruailed all 64. And his mouth was opened immediately and his tongue losed and he spake and praysed God 65. Then feare came on all them thae dâ—elâ— neere vnto them and all these woordes were noysed abroade throughout all the hyll countrey of Iudea 66. And all they that hearde them layde them vp in their heartes saying what manner childe shall this bee and the hande of the Lorde was with him The summe of this historie is that the natiuitie of Iohn became famous through diuers miracles of God which promised
the manner of men secondly when he maketh himselfe the authour of Election For this knowledge whereof he speaketh is proper to God but this other thing is more effectuall when he testifieth that hee did choose those that were chosen before the creation of the worlde For this so excellent a token of his diuine power ought to moue vs more then if the Scripture should call him God an hundred times That the scripture may be fulfilled It might haue seemed to haue been an absurd thing that he that was elected to be of so honourable an order should not also haue beene endowed with true godlinesse For it was a readie obiection why Christe had not chosen him whom he meant to make one of his Apostles Yea why he made him an Apostle whom he knew would be such a wicked fellow Therefore he telleth them that it was meete it should be so because it was foretolde or at least that this was no new thing because Dauid had tryed the same For some doe thinke that the prophesie whiche is cited belongeth properly to Christe Some other doe thinke that it is a plaine comparison that as Dauid was betrayed by an houshold enemie and that vniustly euen so Gods children are subiect to the like estate As those men think the sense should bee whereas one of my disciples i◠a wicked traytour and betraier of his master this is not the first falshood of that sort that hath been in the world but rather that commeth to passe at this day whiche the scripture doth testifie was done in times past But forasmuche as that was shadowed in Dauid which did appeare more plainely afterwarde in Christ I doe willingly agree with the former sort who say that that was properly fulfilled which Dauid had foretold by the spirite of prophesie Psal. 41. 10. Othersome think that it is an vnperfect sentence wherein the principall verbe must be vnderstood But if you reade it in one texte that the scripture may be fulfilled Hee that eateth bread with mee hee lifteth vp his heele against mee there shal be nothing wanting Furthermore to lift vp the heele doth signifie metaphorically to set vpon any man craftily vnder pretence of friendship that he may be oppressed at vnawares Now we must suffer that thing patiētly also who are Christs members which Christ who is our head and patterne hath suffered And truly this hath been an ordinarie thing almost in all ages in the Church that it hath no greater and more deadly enemies then those that be of the housholde of the Churche VVherefore least suche crueltie doe trouble the faithfull let them accustome themselues betimes to suffer traytours 19 Now I tell you of it He telleth his Disciples in this sentence that they haue so small cause to faint because there is one reprobate gone out from amongest them that their faith ought the better to be confirmed For vnlesse we should see that in the Church with our eyes which was fortetold concerning her troubles and combates wee shoulde for good causes doubt where the prophesies were become But when as y e truth of the scripture agreeth with our experience then doe we the better perceiue that god careth for vs that we are gouerned by his prouidence In these wordes that you may beleeue that I am he giueth thē vs to vnderstand that he was that Messias which was promised Not that the treason which Iudas wrought did beginne to bring the Disciples vnto faith but because their faith was the more encreased whenas they came vnto the experience of those things which they had heard before out of the mouth of Christ. And now there may be a double sense and meaning in these words so that he may say that they should beleeue when the thing was come to passe because he knew al thinges or that hee wanted nothing of all those things which the scripture doth testifie concerning Christ. But because they doe both agree reasonable wel with the wordes the readers may for me choose whether they will 20 Verily verily I say vnto you There is either a new speech set downe in this place whiche is vnperfect or els Christe preuenteth an offence which was about to arise by reason of the wicked fact of Iudas For the Euangelistes doe not alwayes knit togeather the whole Sermons of Christ but doe sometimes gather together diuers sentences briefly although it is more likely that Christ meant to cure and preuent the offence It appeareth too plainly how apt wee are to receiue woundes by euill examples wherby it commeth to passe that the falling away of one man doth wound two hundreth more to extinguish their faith but the constancie of tenne or twentie godly men can scarse edifie one Therefore seeing that Christ did set such a monster before their eyes it was necessary for him to reach out his hand vnto the disciples least beeing stroken with this noueltie they should goe backwarde Neither had hee respect vnto thē only but he prouided for those that should come after them also For otherwise the remembraunce of Iudas might hurt vs much at this day For whenas the Diuell cannot estrange vs frō Christ by causing vs to hate his doctrine he maketh vs either weary of it or els causeth vs to contemne it because of the ministers But this admonition of Christ doth shew that it is an vniust thing that the vngodlinesse of certaine which behaue themselues wickedly and vngodlily in theyr office should any whit empayre the Apostolicall dignitie The reason is because we must haue respect vnto God the author of the ministerie in whom we shall finde nothing that is worthie of contempt and secondly Christ himselfe who is appointed of the father to be the onely teacher speaketh by his Apostles Therfore whosoeuer doth not vouchsafe to receiue the ministers of the Gospell he reiecteth Christ in them and God in Christ. Foolish are the Papists and absurd whilest that they wrest this title and commendation to establish their tyrannie For first of al they adorne themselues with other mens begged feathers wheras they are nothing like to Christ his Apostles secondly although we graunt them to be Apostles Christ meant nothing lesse in this place thē to giue his right vnto men For what other thing is it to receiue those whom Christ sendeth but to giue them place that they may fulfill the function which is enioyned them 21 VVhen Iesus had said thus he was troubled in the spirit and said verily verily I say vnto you that one of you shall betray mee 22 Then the Disciples looked one vppon another doubting of whome hee dyd speake 23 Furthermore one of Iesus his Disciples whome Iesus loued leaned vppon his breast 24 Therefore Simon Peter beckoned vnto him that hee should aske who it was of whom hee spake 25 Therefore when he leaned vpon Iesus his breast he saith vnto him Lorde who is it 26 Iesus answered he it is to whom I shall giue this soppe after that
26. What Herods leauen is 455. 6. Who are Herodians 584. why Herodias desired the death of Iohn 421. 24. The banishment of Herodias 422. 28. Hirelings corrupt the holy office of teaching 269. 8. Hieroms saying touching the impossibilitie of the law 528. 26. How Hierusalem is called holy 179. 35. 763. 52. Hierusalem a den of theeues 381. 32. Honour due to parentes look duetie towardes parentes The place of Horace 395. 14. Hospitalitie of Martha in what poynte faultie 372. 42 What humilitie is 486. 2. Humilitie is commended 409. 13. Humilitie put for a vile and abiecte condition 35. 48. Humilitie of Christ look Christes humbling Hukim for ceremonies 6. 6. Hipocrisie by the second table is reuealed 596. 29. Hipocrisie is laid open by the light of the Gospel 92. 35. Hipocrisie alwaies ambitious 188. 5. Hipocrisie of deceiuers doth not alwaies lye hidden 221. 16. Hipocrisie put for a feigned and counterfeit shew of wisdom 454. 6. Hipocrisie is condemned 48. 75. 114. 7 121. 12. 204. 24. 211. 3. 437. 7. 524. 19. 617. 24. 25. 27 The vaine boasting of hipocrites 36. 49. 569. 18. The securitie of hipocrites 114. 7. 230 5. The punishment and destruction of hypocrits 336. 43. 569. 18. Hipocrites stage plaiers 187. 2. Hipocrites are to be cited before the iudgment seate of Christ 223. 22. why hipocrites refuse Christ 313. 28. Hipocrites are great obseruers of ceremonies 6. 6. 117. 11. 382. 39. 437. 7. Hipocrits do extenuate or make lesse their own sinnes 211. 3. Hipocrits doe glory in vaine that God is their father 36. 49. Hipocrites are saucye and proud 377. 36. 370. 49. 415. 57. 374. Hipocrites despise al others 367. 36. Hipocrits are addicted to external things 315. 1. Hipocrites are mixed with the good 501 18. 533. How hipocrites are to be handled 114. 7. 299. 31. 334. 34. 342. 39. 395. 15. 480. 17. 507. 13. 621. 33. Hipocrits are to be cast out of the church 223. 22. 359. 41. 365. 47. 439. 13. Diuerse kindes of hypocrites 187. 1. The disease of hipocrites 211. 3. 214 12. 615. 617. 24. The secure conscience of hipocrites 452 57. The nature and disposition of hipocrites 315. 1. 318. 9. 379. 14. 45. 2. 567. 13. 729. 6. I THe prophesie of Iacob the Patriarche is expounded 5. 5. An idle worde put for vnprofitable 334. 36. Idlenes is to be shunned 362. 26. How outragious Ielousie is 61. 19. Godly ielousie 219. 29. Iesus whye so named 24. 31. 62. 20. 70. 21. The Iewes the firste beegotten in the Church 268. 6. why the Iewes vnderstand not the scripture 45. 70. why the Iewes malitiouslye depraue the scripture 64. 22. The Iewes being vnbeleeuers are caste out of the Church 219 30. The Iewes vnexcusable 299. 33. The equalitie of y e Iewes gentiles 89. 32 The difference of the Iewes and Gentiles 58. 6. The vaine glorying of the Iewes 116. 9. 219. 28. 379. 15. The arrogancie of the Iewes beatē down 622. 34. The sluggishnesse of the Iewes 84. 9. The vnthankfulnesse of the Iewes 81. 3. 84. 9. 96. 15. 141. 25. 342. 39. 388. 2. 443. 446. 26. 478. The obstinacie of the Iewes 622. 34. The obstinate stubbornnes of the Iewes is as it were by inheritance 341. 39. The prerogatiue of the Iewes 89. 32. 268. 5. 6. 388. 445. 26. The blockishnesse of the Iewes 757. 45. 769. 63. The miserable bondage of the Iewes 767 24. The pretence of ignorance excuseth not 665. 47. VVhat manner of ignoraunce is attributed to Christ 102. 40. 569. 18. 656. 36. The immortalitie of the soule 588. 23. The perfect glory of immortalitie is deferred vnto the daye of redemption 399. 22. An other mannes faith profiteth infantes 239. 2. Infidelitie the mother of excessiue care 205. 26. The Anabaptistes deny that Inheritaunce is to be deuided among brethren 373. 13. How Ieas was the sonne of Ochozias 56. whye Iohn was so named 9. 12. Iohn was appointed to a great and vnaccustomed thing 10. 15. Why Iohn was commended of Christe 10. 15 294. 7. why Iohn was abstinent 11. 15. Iohn was a forerunner of Christ 48. 76 what age Iohn was of when he came abroad 107. 1. To what end Iohn was sent 572. 25. Iohn counted a man possessed with a deuil 299. 33. why Iohn was preferred before the olde Prophets 295. 11. Howe Iohn sawe the holye Ghoste 124. 16. How Iohn taught his disciples to praye 190. 1. How Iohn is inferour to the leaste in the kingdome of God 169. 19. whye Iohn was called Elias 297. 14. 417. why Iohn was cast into bandes 4. 19. For what purpose Iohn sente his disciples vnto Christ 291. 2. Iohn did not long execute the office of a teacher 107. 3. The calling of Iohn 106. 108. 2. The office of Iohn 13. 17. The baptisme of Iohn put for his whole ministerie 573. 25. The difference of Iohn Christ 24. 32. 299. 33. The discipline of Iohn more austere thē Christes 247. 14. The disciples of Iohn froward ibid. The constancie of Iohn 114. 7. 135. 19. The modestie of Iohn 723. 14. The death of Iohn 422. 28. The burial of Iohn 423. 29. why Iohn was commended of Christ to the people 10. 15. 294. 7. The signe of Ionas 342. 39. Ioseph the son of Iacob a figure of Christ 100. 23. Ioseph Maries husband vnproperly called the father of Christ. 103. 41. Ioseph his pouertie 70. 7. 86. 24. The place of Iosephus 97. 16. 107. 1. 2. 343. 42. 418. 422. 26. 511 52 632. 1. The ioy of the faithfull 35. 46. 73. 16. Perfecte ioy is from the fauour of God 35. 46. 72. 10. The place of Irenaus 102. 40. why Iudas was chosen of Christ to be an Apostle 155. 13. The falling away of Iudas did rather cōfirme then shake the sayth of the Church ibid. Of what sorte the repentaunce of Iudas was 72 73. Iudaa in Christes time filled with many corruptions 253. 52. To Iudge for to enquire curiouslye into an other mans deedes 209 1. It is lawefull to iudge accordinge to the word of God ibid. The word to iudge is diuersly vsed 343. 42. The rashnesse of iudgeing condemned 209. 1. 376. 2. 678. 8. Iudgement lawfull by looking vppon the skie as touching the weather 453. 2 Iulian his craftie cauils against the gospel 180. 39. Iurisdiction twofolde 701. 38. The woorde to iustifie is diuerslye vsed 335. 37. what it is to bee iustified properlye 410. 14. Iustifyinges differ from precepts 6. 6. K KEyes of the kingdome of heauen 461. 19. 613. 13. Kinges and princes wherfore called gratious 543. 25. In what sense kinges are called the sons of God 24. 32. VVhen the kingdome of Iuda did ende 5. 5. What the kingdome of
is giuen to the faithful by Christ ibid. Peace is to be imbraced 160. 9. The name of Peace vsed diuersly 561. 42. VVe must not abuse the word peace 14. 17. Penney how much in value 534. 1. Who are the people of God 73. 10. The importunitie of the people in desiring miracles 228. 45. The vnconstancie of the people 737. 20. What manner perfection the godlye haue in this world 333. 33. 348. 356. 30. 404. 10. The state of the perfection of Monkes 525. 19. The perpetuitie of a blessed lyfe 400. 26. How farre persecution is to bee shunned 278. 23. Acception of persons is faultie 135. 19. Vnitie of person in the two natures of Christ 33. 43. The distinction of persons in God 474. 5. 802. 19. Peter is called a rock and not contrarie 462. 19. whether Peter was the chiefest of the Apostles 〈…〉 Peter is not the foundation of the church 462. 19. Peter adorned of Christ with a double honour 490. 18. Peter sinned not against the holy ghost 725. 74. Peters faith vnperfecte 430. 28. 431 31. Peter his rashnes 430. 28. 723. whence the Papists gather Peters supremacie 508. 24. Peter his fall 723. Peters true repentance 726. 75. Pharises whence so tearmed 170. 20. 434. 1. 605. 2. The Pharises prophaners of the law 170 20. Philo his place 302. 1. Pilate the successor of Valerius Gratus 70. 1. 107. 1. Howe much ought to be attributed to places 625. 37. Plato his place 48. 75. Plerophoria an assured perswasion proceeding from faith 2. 1. Polygamie or hauinge of many wiues at one time condemned 514. 5. Who are poore in spirite 158. 293 3. The Pope securely contemneth the commandementes of God 437. 3. The Pope is not head of the church 649 28. The Pope with fire and sword withholdeth the reading of the scriptures frō the Church 137. 16. The Pope is not Peters successour 800. 19 803. 20. The Pope and his cleargie are sharply to be rebuked 115. 7. The Popes seate of what sorte 626. 37. The Popes fictiōs cannot agree with the gospel 455. 6. The Popes auricular confession 494. 21. The Popes hyred flatterers 626. 37. The thefte of the Pope and his 373. 13. The Popes tyrannie verye great 18. 23. 161. 11. 373. 13. 434. 1. 462. 19. 501. 18. 612. 13. 694. 27. The Popes sacrificers are butchers 19. 23. How the Popes cleargie is to be handled 606. 2. 621. 33. Prayer VVhye prayer is necessarye for vs 189. 8. To pray is lawfull in euery place 567. 13. The right and true way of praying 188. 5. 190. 9. 214. 11. 326. 2. 546. 32. The praier of the Lorde comprehended in six petitions 191. 9. Praier without fayth vnprofitable 213. 7. Prayer requireth a sure confidence 192. 9. 213. 7. The similytude and likenesse of the partes of the Lordes prayer 192. 9. The end of the praier of the faithful 189 8. Publike praiers are acceptable to Christ 502. 19. Long praiers are not simplye to bee condemned 612. 14. The madnesse of the popish preachers 22 28. Preceptes differ from iustifyinges 6. 6. The aduersaries of the doctrine of predestination 627. 37. Faith is ioyned to predestination 312. 27. Preiudice beewitcheth a manne 537. 34. Pride the mother of reproache 488. 10. Pride is to bee auoyded 38. 51. 206. 27. The ingratitude of the Priestes 228 44. The sluggishnesse of the Priestes 256. 36. Priesthood torne in sunder through ambition and tyrannicall power 108. 2. The miserie and wante of the prodigall 493. 16. Promises pertaining to this presente lyfe are not perpetuall 210. 1. why the Prophets are called holye 145. 70. All the Prophets beare witnesse of Christ ibid. The doctrine of the prophetes sometimes comprehended vnder the name of the law 106. Which is the lawefull receiuing of the Prophets 371. 38. The prophecie of Iacob is expounded 5. 5 The name of prophecie is diuersly taken 104. 22. We may not abuse prosperitie 38. 52. 162. 24. 248. 15. 397. Prouerbial sentences are not alwaies to be drawn to a generall rule 222. 16. 327. 25. 334. 34. 394. 10. 510. 39. The name of Publican odious 500. 17. 548. 5. why Publicans were conuersant with sinners 243. 29. The Publicans were a couetous cruell greedy kind of people 118. 12. 186 46. their office 186. 46. Punishment is remitted the fault beeing pardoned 196. 12. Purgatory was deuised by the Papistes 174. 25. 332. 32. Purgatory is ouerthrowne 402. 27. The end of the purification of the law 86 22. Pythagoras his fonde opinion concerning the migracion of the soules 13. 17. Q QVartern taken for a farthing or some other peece of money 174. 25. Curious questions are to bee omitted 68. 25. R VVHoe in time paste were called Rabbines 608. 6. The Rabbines imagine two cōminges of the Messias 476. 10. Their iudgement concerning Iesu the sonne of Marie 24. 31. How rathnesse is hurtfull 740. 25. Redemption could not be wrought but onely by the sonne of God 107. what the redemption of the faithful is 653 28. The force effect of redemption purchased by Christ was common to all ages of the world 44. 68. Regeneration greater then creation 12. 16 wherein politike regimente is discerned from spiritual gouernment 373. 13. 542. 25. 586. 21. what is true religion 103. 41. Diuersitie of religion is a cause of hatred 517. 52. Remission of sinnes is obtained by fayth 252. 22. It is proper to god alone to remit sins 24 VVhat it is to renounce all 289. 33. 365. what is repentaunce 727. 3. Repentance the gifte of God 109. 2. and 136. 14. and 323. 18. and 494. 20. 505. 21. and 752. 40. Repentaunce ioyned with remission of sinnes 109. 2. Repentaunce in the faithfull continuall 304. 21. Repentaunce is not the cause of healinge 351. 12. Repentaunce described by the outwarde signes 304. 21. 549. 8. the beginning of Repentance is the gift of the holy Ghost 313. 28. the foundation of Repentaunce is the acknowledging of Gods mercy 109. 2 and 493. 17. the abuse of Repentance in Popery 116. 8 there goeth a disliking before Repentance 494. 21. Shame is a companion of Repentaunce 409. 13. Reprehensions are necessary 498. 15. Reprobation is of Gods will 311. 26. the signe of Reprobation 332. 31. Reprobates Reprobates before they bee borne are ordained to death 675. 41. appoynted to destruction 687. 24. Reprobates are depriued of the lyghte of life 349. 14. Reprobates perceiue not the mysteries of God 347. 11. why the Reprobates beleeue not the Gospell 310. 25. the Reprobates also cary their crosse 287. 38. the Reprobates obstinately resist GOD 321. 14. the Reprobates doe neuer truely repent 350. 12. the Reprobates compared to chaffe 221. 12. the Reprobates somtimes are called shepe 268. 6. and 444. 24. the Reprobates are sometimes called the sonnes of the kingdome 269. 9. the Reprobates
But as the larger power of the spirite was an extraordinarie gyfte of GOD in Iohn so it is to bee noted the spirite not to bee beestowed vppon all menne by and by in theyr infancle but when it shall please GOD. Iohn from the wombe did beare the token of his dignitie to come Saule beeing yet but a Sheaphearde did beere no kingely shewe yet at length hee beeing chosen king was sodainely chaunged into a newe man By this example therefore let vs learne that the free woorking of the spirite is free in menne from the firste infancie to the laste poynte of age 16. And manye of the children of Israell In these wordes he declareth a detestable deâ—ision which then was in the Church For it was necessarye to haue such Apostles in whome conuersion to GOD might haue some place And truelye there was so much corruption of doctrine so much deprauing of manners such a confuse gouernment that it myght bee accounted a myracle to finde a fewe to persiste in godlynesse If such exceeding dissention was in the olde Church there is no cause that the Papistes shoulde with a vayne cloake defende theyr superstions as if it were impossyble the Church should erre For because that vnder this name they doe vnderstande not the true and electe Sonnes of GOD but the companye of the wicked But wee see more heere to bee attrybuted to Iohn then shoulde agree to manne For when conuersion vnto GOD doth renewe in menne a spirituall lyfe it is not onelye the proper woorke of God but it dooth excell euen the creation of menne Therefore by this meanes the ministers maye seeme to bee equall with God yea and to bee preferred in as much as hee is creator seeing it is more to bee borne agayne into a heauenlye lyfe then to be borne mortall men vpon the earth The answere is easie For the Lorde when hee attributeth such praise to his outwarde doctrine he doth not seperate the same from the secret power of his spirite For because God chuseth men vnto him for ministers whose ayde hee vseth in buylding of his Church together by them hee worketh with the secret power of his spirite that their labour might be effectuall and fruitfull as oft as the scripture commendeth this efficacie in the ministerie of men let vs learne to yeelde the thing receiued to the grace of the spirite without the which mans voyce to no effecte should be spread abroad in the ayre So Paule while hee reioyseth himselfe to bee the minister of the spirite challengeth nothing aparte vnto himselfe as though with his voyce he should pierce the heartes of men but he declareth in his ministerie the power and grace of the spirite These sayinges are worthy to be noted For Sathan very artificially worketh to diminishe the effect of doctrine that hee might weaken the grace of the spirite ioyned to it I graunt that externall preaching separately by it selfe can doe nothing but because it is an instrument of diuine power for our saluation and an effectuall instrument by grace of the spirite let not vs seperate those thinges which GOD hath ioyned But that the glory of conuersion and of fayth may remaine whole towardes one GOD. The scripture doth admonish vs oftentimes ministers through themselues to be nothing but then he compareth them with God least any man taking the honour from God should bestow it amisse on them In summe the minister is sayd to turne them whom God doth conuert through the work of his minister For he is nothing but the hand of God and in this place both are expressed very well now of the effect of doctrine there is enough spoken That the same is not in the appointment or hand of the minister to conuert men vnto God of this we gather because that Iohn did not conuert al commonly to God the which thing without doubt he would haue done if all thinges had beene giuen him that he desired but he turned them onely whom it pleased God effectually to call In conclusion â—he same is taught here of the Angell which Paule taught to the Romanes Fayth commeth of hearing but by fayth none are lightned but they to whome the Lorde hath inwardly reuealed his arme 17. Hee shall goe before him In these wordes he defineth what the office of Iohn should be by this note he distinguisheth him from the rest of the Prophetes to whom a peculyar and proper message was commanded when that Iohn for this thing onely was sent that he might goe before Christ as an offycer before a king So the Lord speaketh by Malachy Behold I send my Angell which shall prepare my way before me In summe to no other poynt belonged the calling of Iohn but to prepare an audience for Christ and to get him disciples And in that no expresse mention is here made of Christ but that the Angell maketh Iohn a forewalker or standert bearer of the eternall God hereof the eternall diuinitie of Christ is gathered VVith the spirite and power of Elyas The spirite and power I take for the power or excellency of the spirite wherewithall Elyas was endued For neither must we inuent the dreame of Pythagoras that the soule of the Prophet should goe into the body of Iohn But that spirit of God which wrought mightily in Elyas should after exercise like power and effect in the Baptist But the latter name is added expositiuely to expresse the kinde of grace wherein Elyas most did excell namely that he being furnished with heauenly power might merueilously restore the decaied worshippe of God For such repairing passed the power of man Now that which is begunne of Iohn was no lesse meruellous wherfore it is no meruell if it behooued him to be adorned with the same gift That he may turne the hearts of the fathers Here the Angell doth note what especiall similitude Iohn had with Elyas Therefore he saith he was sent that he might gather people dispearsed into vnitie of fayth for the turning of fathers to sonnes is a reduction from discord to loue Whereof it followeth that there was a certaine breach the which might cutte or as it were rend the people VVe know in the time of Ellas what a horryble defection of the people there was how shamefully they were degenerate from their fathers they were so deuided that they could be nothing lesse thought then the sonnes of Abraham Elyas brought them againe into a holy consent Such a gathering together of fathers with children there beganne to be by Iohn the which Christ at length finished wherefore Malachy when he speaketh of bringing againe dooth signifie that the state of the Church should be so deuided when the other Elyas should come as it is suffyciently knowne by historâ—es â—o haâ—e beene then and shall more apparantly be seene in their places The doctrine of the scripture was polluted by innumerable lyes the worshipping of God was corrupt with more then grosse superstitions religioÌ„ was deuided into
that Mary is of the stocke of Dauid I graunt that it cannot certeinely be gathered by it But seeing that the kindred of Mary and Ioseph was not then vnknowne the Euangelistes were the lesse carefull in this matter but yet the purpose of them both was to take away the offence which the basenes and the contempt and the pouertie aswel of Ioseph as of Mary might breed least that there might not be knowne in them any thing apportaining to the kingly race Furthermore that they imagine or faine that Luke setreth downe the genealogie of Mary and letteth passe that of Ioseph is easily confuted For thus word for word he writeth Iesus was supposed to bee the sonne of Ioseph which was the sonne of Eli the sonne of Matthat Truely hee maketh mention neither of the father nor of the grandfather of Christ but expresly declareth the progenie of Ioseph him selfe But I am not ignoraunt what aunswere they vse to knitte vppe this knotte withall For they saye that Sonne in that place is vsed for a Sonne in lawe And so that Ioseph was the sonne of Hely they interprete thus because hee had his daughter to wife But this is not agreeable with the order of nature neither is there in any place of the scripture any such example read Nowe if Solomon bee excluded out of the genealogie of Mary then shall Christ cease to be Christ for whatsoeuer is sayde of that stocke it is grounded vppon that solemne promise Thy successour which shall sitte vppon thy throane shall reigne for euer 2. Samuel 7. 12. and Psal. 132. 11. I will be his father and hee shall be my sonne And it is without question that Solomon was the figure of this euerlasting king which was promised to Dauid And the promise cannot otherwise be applyed to Christe but as the trueth of it was shadowed in Solomon 1. Chron. 28. 5. Now if the stocke of Christ be not referred to him how or by what meanes shall hee be accompted the sonne of Dauid Therefore whosoeuer putteth Solomon out of the genealogie of Christe hee doth withall blotte and wipe away the promises by which he is knowne to be the sonne of Dauid And how Luke fetcheth the petegree from Nathan and yet reiecteth not Solomon it shall be seene hereafter in his place And least I seeme too tedious for that which is the summe of the matter I say that these two genealogies doe agree together yet there are to be noted foure differences in them The firste is that Luke with a backewarde order as they say ascendeth from the last to the first when that Matthew beginneth at the very originall The seconde is that Matthew stretcheth not his historie beyonde the holy and electe stocke of Abraham But Luke goeth on euen vnto Adam The third that Mattew entreateth of the genealogie according to the lawe and also permitteth himselfe to leaue some out of the course of his accompt in that he prouiding for the memorie of the readers dooth onelye recite the numbers of three fourteenes but Luke doth more exactlye followe the naturall stocke The fourth and laste is that they both speaking sometimes of the same men doe yet varie in their names Of the first difference seeing there is no great difficultie in it it is but in vaine to make may woordes about it The seconde wanteth not verie good reason for because that God had chosen the stocke of Abraham to him selfe whence the redeemer of the worlde should be borne and the promise of saluation was after a sorte therein included vnto the comming of Christe therefore Mattwew dooth not passe beyonde those boundes appoynted of GOD. VVee must remember that Paule saieth that Christe was a minister of circumcision for the trueth of GOD to confirme the promised saluation made vnto the holy fathers Rom. 15. 8. To the which that saying of Christ doth very well agree that saluation is of the Iewes Iohn 4. 22 Therefore Matthew proposeth him to be seene in that holy stocke to the which he was properlye appoynted And also in the catologue of Matthew the couenaunt of GOD is to be considered whereby he chose the seede of Abraham for a people vnto him selfe that it might be separate from all other nations as with a wall made vppe betweene them But Luke looketh higher for although the redeemer was peculierly promised to the seede of Abraham after that GOD had made his couenaunt with him yet wee knowe that all had neede of him presently after the fall of the first man as hee was then also promised to the whole world But it was done by the wonderfull counsell of God that Luke should propose Christ vnto vs as the sonne of Adam and that Matthew should include him in one stocke of Abraham for it shoulde haue profited vs nothing that Christ was giuen of his father the aucthour of saluation except hee had beene generally common for vs all And also that had not beene true which the Apostle saieth Hebrewes 13. 8. that hee was yesterday and to day and is the same also for euer if that his power and grace had not beene powred out vnto al ages from the creation of the worde Therefore let vs know that saluation in Christ is reuealed and giuen to all mankinde because that hee was not without cause called the sonne of Noah and the sonne of Adam yet because that hee is to be sought in the worde of GOD the spirite dooth not without aduise call vs by an other Euangeliste to the holye stocke of Abraham where the treasure of eternall life together with Christ was layd vp for a time Let vs come to the thirde difference It is not to be doubted but that Matthewe obserueth an other order then Luke dooth for the one placeth Solomon next after Dauid and the other placeth Nathan whereby it euidently appeareth that they sette downe diuerse lines Good and learned interpreters doe thus reconcile this shewe of discorde that Matthew leauing the naturall genealogie which Luke followeth doth rehearse the legall genealogie and I call that the legall genealogie wherby it came to passe that the right of the kingdome was translated to Salathiell And in that Eusebius in the firste booke of his Ecclesiasticall historie following the iudgemente of Aphricanus dooth rather call that the legall genealogie which Luke setteth downe hee speaketh it in the same sense for hee meaneth not any thing else but that the kingdome which was establyshed in the person of Solomon by lawefull meanes did fall at length vnto Salathiell But they saye better and more aptly which saye that the legall order was set downe by Matthew For he naming Solomon presentlye after Dauid doth not obserue from whome Christe came by continual course after the fleshe But how he descended from Solomen and other kinges that hee might bee theyr laweful successour in whose hand the perpetuitie of the kingdom should be established according to the couenaunt of God Their iudgement is probable which think that
was his lawfull condition so that it becommeth euery one of vs more willingly to beare that yoake that shall be laid vppon vs of the Lord. Mathew 3. 1. And in those dayes Iohn the Baptist came and preached in the wildernes of Iudea 2. And said repent for the kingdome of heauen is at hand 3. For this is he of whō it is spoken by the Prophet Esaias saying the voyce of him that crieth in the wildernes i◠prepare ye the way of the Lord make his pathes streight 4. And this Iohn had his garment of camels haire a girdle of a skin about his loynes his meat was also locustes and wild honney 5. Then wente out to him Ierusalem and al Iudea and al the region rounde about Iordan 6. And they were baptised of him in Iordan confessing their sinnes Marke 1. 1. The beginning of the Gospel of Iesus Christe the sonne of God 2. As it is written in the Prophets Behold I send my messenger before thy face which shall prepare thy way before thee 3. The voyce of him that cryeth in the wildernes is prepare ye the way of the Lorde and make his pathes streight 4. Iohn did baptise in the wildernes preach the baptisme of amendment of life for remission of sinnes 5. And al the countrey of Iudea and they of Ierusalem went out vnto him and were all baptised of him in the riuers of Iordan confessing their sinnes 6. Now Iohn was cloathed with camels haire and with a girdle of a skin about b◠loins he did eat locusts and wild honney Luke 3. 1. Now in the fifteenth yeere of the reigne of Tiberius Caesar Pontius Pilat being gouernour of Iudea Herod being tetrarch of Galile his brother Philip tetrarch of Iturea of the countrey of Trachonitis Lysanias the tetrarch of Abylene 2. VVhen Annas and Caiphas wer the high priests the word of God came vnto Iohn the son of Zacharias in the wildernes 3. And he came vnto al the costs of Iordan preaching the baptisme of repentance for the remission of sinnes 4. As it is writtē in the book of the sayings of Esaias the prophet which saith the voice of him that crieth in the wildernes is prepare ye◠the way of the Lorde make his pathes streight 5. Euery valey shal be filled and euery mountaine hill shal be brought low and crooked thinges shal be made streight and the rough waies shal be made smooth 6. And al flesh shal see the saluation of God Although that is parte of the Gospell which we haue set downe beefore out of Matthew and Luke yet it is not without a cause that Marke accompteth the beginning of the Gospell at the preaching of Iohn Baptist For as it is recorded in the first of Iohn that then the lawe and the Prophetes were ended The law and the Prophets to Iohn and since the kingdome of God Luke 16. 16. And to this very aptly agreeth the testimonie of Malachy which hee alleageth The Lorde that hee might the more incēse the mindes of men to the desire of the promised saluation had ordayned for a time that the people shoulde bee without new prophesies and wee know that Malachy was the last of the lawefull and certaine Prophetes Also least the hungrye Iewes should in the meane while faynt he exhorteth them that they shoulde keepe themselues vnder the lawe of Moses vntill the promised redemption should appeare And he maketh mention of the lawe onely because that the doctrine of the Prophets doth differ nothing from the same but it was only an Appendix more ful exposition that the whole manner of gouerninge the Church might depend vppon the lawe And it is no new or vnaccustomed matter in the scripture to comprehende the prophesies vnder the name of the law because that al of thē were referred to them as to their fountaine and principall poynt And the Gospell was not an inferiour addition to the lawe but a new manner of teaching which abrogateth that first Malachy also discerning a double estate of the Churche appoynteth the one vnder the law and beginneth the other vnder the gospell For it is not to be doubted but that he meaneth Iohn Baptist whē he saith Behold I wil send my messēger because as it is now said here is an expresse distinction made betweene the law and the new order estate of the Church which was to be in the same roome In the same sence he had sayde a litle before that which is cited by Marke for the places are very like Behold I send Elyas the Prophet to you before that great day of the Lord shal come Also behold I send my messenger who shall make cleane the way before me then shall the Gouernour whom ye seeke come to his temple Because that he promiseth in both these places a better estate of the Church then was vnder the Gospell without doubt the beginning of the Gospell is thereby noted And before the Lord should come forth to restore the Church it is sayd that a forewarner and cryer should come before him who should declare that hee was at hande whereby wee gather the abrogation of the law and the beeginning of the Gospell properly to be set in the preaching of Iohn But sith Iohn declareth that Christ was cloathed with flesh both his natiuitie and the whole historie of his appearance is contained vnder the gospell But here Marke declareth when the Gospell beganne to be published wherefore hee dooth not without cause beginne at Iohn who was the first minister of the same And for this cause was it the will of the heauenly father to bury as it were in silence the life of his sonne vntill the tyme of his full reuelation shoulde come Neyther was it doone without the determinate prouidence of God that the Euangelists should passe by that whole time that Christ lyued priuately at home should by and by passe from his firste infancye to the thyrtie yeere of his age wherein he endued with the estate of a publike person is openlye shewed as redeemer to the worlde but that Luke brieflye toucheth about the twelfe yeere one signe and token what his calling should be And this especially appertaineth for this cause first to know that Christ was very man and then the sonne of Abraham and of Dauid which the Iord would testifie vnto vs. The rest which we haue set downe of the shepheardes the wisemen and Simeon doe appertaine to the proouing of his deitie And that which Luke declareth of Iohn and his father Zacharyas was as a preface to the Gospell There is no absurditie in chaunging the person in the wordes of Malachy Thus God speaketh by the Prophet I send my messenger and he shall prepare the way before me But by Marke the father is brought in speaking to the sonne But wee see that Marke had no other purpose then that he might more fully declare the minde of the Prophet Marke giueth Christe the title of the
consisteth of two partes repentance and the preaching of grace and saluation Hee exhorteth the Iewes to conuersion because the kingdom of God is at hand that is because God will take his people into his hande to gouerne them which is the ful and perfecte felicitie Marke speaketh a little otherwise The kingdome of God is at hande Râ—pâ—nt and beleeue the Gospell yet in the same sence for hauing spoken before of restoring the kingdome of God amongst the Iewes hee exhorteth to repentaunce and faith Yet it may be demaunded sith repentance doeth depende on the Gospell whye Marke separateth the same from the doctrine of the Gospell It may be answeared two wayes For God sometime so calleth vs to repentaunce so that hee onely commaundeth that the life be chaunged to better Afterwardes he sheweth that conuersion and newnesse of life is the gifte of his spirite that we might knowe that we are not onely commaunded that which is our duetie but that there is together offered the grace and power of obedience If after this maner we take this whiche Iohn preached of repentance the meaning shall be the Lorde commaundeth you to tourne to him but because yee can not doe it by your owne industrie he promiseth the spirite of regeneration VVherfore it behooueth you to embrace this grace by faith though the faith which he requireth to be hadde in the Gospell ought not to be restrained to the gift of renouation But it belongeth especially to forgeuenesse of sinnes For Iohn ioyneth repentaunce with faith because God doeth therefore reconcile himselfe to vs that as a father he may be worshipped of vs in holinesse and righteousnesse Furthermore there is no absurditie if we saye that to beleeue the Gospell doeth signifie as muche as to embrace fre righteousnesse For this speciall relation betwene faith and remission of sinnes is often found in the scripture as when he teacheth that we are iustified by faith This place may be expounded both wayes yet let that principle remaine vnshaken that free saluation is offered vs of God that being conuerted to him we should liue to righteousnesse Therefore he promising vs mercy doeth call vs to the denial of the flesh The Epytheton is to be noted wherewith Marke adorneth the Gospell For heereby we learne that by the preaching of the same the kingdome of God is erected and established vppon the earthe neyther doeth God raigne by any other meanes amongst men VVherby it also appeareth howe miserable the condition of menne is wythout the Gospell LVKE 15. Hee was honoured of all menne Thys is namely set downe by Luke that we mighte knowe that the diuine power did presentlye from the beginning shine in Christe which driue men not as yet infected with a malitious desire of gainsaying into admiration of him Matthew Marke Luke 4.   16. And he came to Nazareth where he had been brought vppe and as his custome was went into the Synagogue on the Saboth daye and stoode vppe to reade 17. And there was deliuered vnto him the booke of the Prophet Esaias and when hee had opened the boke he fouÌ„d the place where it was wrytteÌ„ 18. The spirite of the Lord is vpâ—n me because he hath anoynted me that Iâ— should preach the Gospel to the poore hee hath sent me that I shoulde heale the broken hearted that I shâ—uld preach deliueraÌ„ce to the captiues râ—â—â—uering of sight to the blind that I shuld set at libertie theÌ„ that are brused 19. And that I should preach the acceptablâ— yeare of the Lord. 20. And hee closed vppe the booke and gaue it again to the minister and sate downe and the eyes of al that were in the Synagogue were fastened on him 21. Then hee beganne to saye vnto them This day is this scripture fulfilled in your eares 22. And all bare witnesse and wondred at the gracious words which proceeded out of his mouth and sayd Is not this Iosephes sonne 16. Hee came to Naâ—areth The Euangelistes doe stand vpon this one thing that they might shewe by what meanes Christ was made known for which purpose Luke here reporteth a thing worthy to be remeÌ„bred that is that he expounding the place of Isaiah and applying it to the present vse he turned the eyes of all menne vppon himselfe VVhen he saith that he came into the Synagogue according to the custom we hereby gather that he did not onely speake to the people in the streetes and hygh wayes but as much as hee might he obserued the vsuall order of the Church Also we see withall though the Iewes were degenerate yet in such confusion of thinges and in the estate of the Churche miserablye corrupted this good thing remayned that they read the scripture before the people that thereby they might take occasion of teaching and exhorting VVhereby it also appeareth what was the right and lawfull maner of keeping the Saboth For GOD did not therefore commaund his people to keepe holy dayes as though that he was simply pleased with their reste but rather that hee might exercise them in meditating his workes Also because the mindes of men are dimme in considering the workes of God it is necessary that they should be directed by the rule of the scripture but though Paule numbreth the Saboth amongst the shadowes of the lawe Colloss 2. 17. yet in this poynt wee haue like cause to obserue it as the Iewes hadde that the people maye come togeather to heare the word to publike prayers and to other exercises of godlynesse for the which cause the lords day came in place of the Iewish saboth Now if the times be compared it shall easily appeare out of this present place that the corruptions of the popishe hierarchy are at this day more filthy more deformed then they were amongst the Iewes vnder Annas and Cayphas For the reading of the scripture which then was vsed was not onely vnder the Pope growne out of vse but with sworde and fire was driuen out of the Churches But that which they songe in an vnknown tongue as it seemed in mockerie Christ rose vp to read not onely that his voyce might be the better heard but in signe of reuerence For this doth the maiestie of the scripture deserue that the interpreters of it shuld professe them selues to come modestlye and reuerentlye to handle the same 17. He found the place It is not to be doubted but that Christ of purpose chose this place Some thinke that it was euen offered to him by God but sith he had graunted him a free election I doe rather referre it to his iudgment that he chose this place before others Also Isaiah promiseth in that place that after the captiuitie of Babylon there should yet be some witnesses of the fauour of God which should gather the people from destruction and out of the darknes of death and should with a spirituall power restore the Church afflicted with so manye calamities But because that redeÌ„ption was to be proclaymed in the
name auctoritie of Christ alone therefore he speaketh in the singular number after a sorte taketh vppon him the person of Christe that he might the more effectually stirre vp the mindes of the godly to an assured trust It is certaine that the wordes which are here set downe cannot properlye be applyed to any but to Christ alone and that for two causes First because that he alone was endued with the fulnes of the spirite that hee might be a witnesse and a messenger of our reconciliation with God by which reason Paul assigneth that peculiarly to him which is commō to all the ministers of the Gospel Ephe. 2. 17. that is that they shuld preach peace to as many as are nigh and farre off then because he only worketh and perfourmeth by the power of his spirit whatsoeuer good things are promised 18. The spirit of the Lord vpon me This is therfore said that we might know that Christ aswel in himself as in his ministers doth not the work of mā or any priuate busines but that he was sent of God to restore the saluation of the Church For he testifieth that he doth nothing by the motion and counsell of man but al things by the gouernment of the spirit that the faith of the godly might be grounded vpon the aucthoritie and power of God That clause that next followeth Because he hath annoynted mee is added to expound the former For many do falsly boast that they haue the spirit of God whē they are without the gifts of the spirit But Christ by the annoynting as by the effect proueth that hee is endued with the spirit of God Then hee sheweth to what end hee was endued with the grace of the spirit namely that he might preach to the poore whereby we gather that whosoeuer are sent of God to preach the Gospell ought first to be endued with necessary giftes that they maye be able to discharge so great an office VVherefore they are indeede to be laughed at which vnder the pretence of the calling of God doe vsurpe the place of Pastors when they are most vnapt to execute the office as the horned bishops in poperie when they are more ignorant then any Asses yet they proudlye cry out that they are the Vicars of Christe and that they only are the lawful gouernours of the Church It is also expresly said that the Lord doth annoynt his seruauntes beecause that the true and effectuall preaching of the Gospell dooth not consist in windy eloquence but in the celestiall power of the spyrite as Paule sayeth 1. Cor. 2. 1. 4. To the poore The Prophet declareth what the estate of the church was before the beginning of the gospel and what al our condition is without Christ. Therefore he calleth them poore broken captiues and blind and brused to whom God promiseth restitution But though the body of the people was oppressed with so many miseries that these titles might agree to euery member of the same yet because that manye in their pouertie blindnesse bondage and to bee shorte in death doe flatter themselues or ar senselesse therfore few are fit for the receiuing of this grace And first we are taught here to what ende the preaching of the Gospell belongeth and what it bringeth vs that is when we were wholly ouerwhelmed with all kind of euils there God shineth vnto vs with his light of life that he leading vs out of the great depth of death might restore vs into a full felicitie Truely this is no vsuall commendation of the gospell that we gather such incomparable fruit of it Secondly we see whō Christ calleth to him and whom he maketh partakers of the grace committed to him that is they that are wretches in al-poyntes and are without all hope of saluation But againe we are admonished that we cannot any otherwise enioy these benefits of Christ except we be humbled with a deepe feeling of our miseries and as people hungarstarued doe desire and seeke for him to be our deliuerer for whosoeuer swell in pride and sigh not vnder their captiuitie and are not displeased with theyr owne blindenesse they doe with deaffe eares dispyse this prophesie 19. That I should preach the acceptable yeere It seemeth to many to be an allusion to the yeere of Iubile whose iudgement I doe not refuse Yet it is worth the labour to note how the Prophet taketh paines to aunswear a doubt which might trouble and shake the weake mindes seeing that the Lord had so long differred the promised saluation and had holden them in suspence Therefore he appoynteth the time of redemption in the counsell or goodwill of God as he saith chap. 49. 8. In an acceptable time I haue heard thee in a day of saluation haue I helped thee Paule to the Galla. 4. 4. calleth it the fulnes of time that the faithfull may learne not curiously to enquire further then is expedient but to reste in the will of God and this one thing was sufficient for them that the saluation in Christ was giuen when God saw it good 20. And the eyes of all that were in the Synagogue I doubte not but that God had touched their heartes that the straungnes of the matter might make them more attentiue and so should giue eare to Christ speaking for it was necessary that they should be stayd least they presently shuld haue made a noyse or at the leaste that they shoulde not breake off the course of the word seeing that otherwise they were more bent and readye to contemne Christ as we shall see 21. This day is fulfilled Christe doth not onely vse these three words but prooueth in deede that the tyme is nowe come wherein GOD would restore the decayed Church that the exposition of the prophesie might be euident and plaine to the hearers as the interpreters do rightly and in order handle the scripture when they applye the same to the present vse and he saieth that it was fulfilled rather in their eares then in their eies because the bare sight doth litle profit except that doctrine had the chiefe place 22. They bare witnesse Here Luke first commendeth vnto vs the diuine grace which was in the mouth of Christe then hee liuely paynteth out the vnthankfulnes of men He calleth them the words of grace or gratious wordes in the Hebrew phrase wherein the power and grace of the holy Ghost was seene Therefore the Nazarites are compelled to acknowledge with admiration God speaking in Christ yet they willingly hinder themselues from giuing the right and due honour to the heauenly doctrine For when they obiect that he is the sonne of Ioseph they do not amplyfie with this circumstaunce the glory of God as it became thē but malitiously they take this as an offence that they might with the fairer colour refuse whatsoeuer shal be sayde by the sonne of Ioseph So at this day we see very many who though they are enforced to graunt that to be the word of God which they
common to all But the purpose of Christ was to drawe such an aunswere out of the Pharisee as that hee myght thereby condemne himselfe For sith that this maisterly determination had taken place amongst them that no man is our neighbour but hee which is our friend if Christe had precisely asked him the question at one word he would neuer haue graunted that all menne are comprehended vnder this name neighbour which he vrgeth him to confesse by the similitude which he bringeth forth And the summe is that the greatest straunger is our neighbour beecause GOD hath so tyed all men togeather that euery of them shoulde helpe others Yet at the firste hee doth properly rebuke the Iewes and Priestes beecause that when they boasted themselues to bee the Sonnes of one Father and that they were separate from all other nations by a priueledge of adoption that they might be God his holye inheritaunce yet they despysed and had eache other in barbarous and beastly contempt as if there were no neighbourhood betweene them For it is not to be doubted but that Christe describeth this cruell neglect of charitie whereof they were guiltie But as I sayde this is the chiefe purpose the neighbourhood which bindeth vs to doe each for other is not tyed to friends or kinsefolkes but to belong to al mankinde To proue this Christ compareth the SamaritaÌ„ to the priest the Leuit. It is very well knowne howe the Iewes hated the Samaritanes with a mortal hatred so that there was great discord euen amongst them that dwelt neere together Now saieth Christ a Iewe a citisen of Iericho when as he iourneyed to Hierusalem being wounded of theeues was neglected aswell by the Leuite as by the Priest which came by him as hee lay halfe dead but he was louinglye prouided for by the Samaritan and at the length hee asketh which of the three was neighbour to this Iew. This subtil Doctour could not shift away but that he must preferre the Samaritan beefore the other two For here may be seene as in a glasse the felowshippe and neighbourhood of menne which the Scribes endeuoured to wipe away with their wicked cauill And the mercy which this enemy shewed to the Iewe declareth by the direction and instruction of nature that manne was made for mannes sake whereof the mutual bond of neighbourhood amongste all menne is concluded The Allegory whiche the patrons of free will doe coyne out of this place is so foolish that it needeth not to be confuted In their opinion the condition of Adam after his fall is described vnder this figure of the wounded manne VVhereof they inferre that the power to doe well was not altogeather quenched in him beecause it is sayde onely that hee was halfe dead As though that it should be Christes purpose to speake in this place of the corruption of mannes nature and to shewe howe deadly or curable a wound Sathan gaue Adam and as though hee sayde not plainelye and without a figure Iohn 5. 25. All menne are dead but they whom hee maketh aliue by his voice The other Allegory hath no more colour in it which yet is so much accepted as that it is receiued for an oracle almoste by all mennes allowaunce They imagined this Samaritan to bee Christe because hee is our keeper they say that wine and oyle were powred into the wound because that Christ healeth vs with repentance and the promise of grace They haue forged a thyrde subtiltie that Christe dooth not restore to health presently but committeth vs to the Churche as to an Inne keeper to bee healed by litle and a litle I graunte that euerye of these is very plausible but the Scripture must bee more reuerenced then to take this libertie thus to alter the sense of the same But it is manifest to euery man that these imaginations were deuised by curious men againste Christes minde MAT. 40. In these two commaundementes Nowe I returne to Matthew where Christe saieth that all the lawe and the Prophetes dependeth vppon these two commaundementes not that he would restraine the whole doctrine of the Scripture to this but because that whatsoeuer is commaunded anye where of the rule of holye and righteous lyfe â—houlde be referred to these two heades For Christe dooth not generallye declare what the lawe and the Prophetes doe containe but in his speach hee saieth that nothinge else is requyred in the lawe and the Prophetes but that euery manne should loue God and his neighbours as if hee shoulde haue sayde the summe of a godlye and vpright lyfe is contayned and included in the worshippe of GOD and loue of men as Paule saieth Romans 13. 10. that loue is the fulfillinge of the lawe VVherefore certeine ignoraunt people doe wickedly snatch at this saying of Christe as if that wee shoulde search no further in the law and the Prophetes For as there is a difference betweene the promises and the commaundementes so Christ doth not generallye declare in this place what must be learned out of the word of God but according to the circumstaunce of the matter he sheweth to what end all the commaundementes are directed yet the free remission of sinnes whereby wee are reconciled to God the hope of calling vppon God the marke of our enheritaunce to come and all other partes of fayth though they haue the highest place of the law doe not depende vppon these two commaundementes For it is one thing to demaunde that which is due and another thing to offer that which wee want Mark noteth the same thing in other wordes that there is none other commaundement greater then these MAR. 32. VVell Mayster thou hast sayde the trueth Onelye Mark maketh mention that the Scribe was humbled And it is worthy to bee noted that he which malitiously and deceitfully assaulted Christe did not onely with silence giue place to the trueth but hee subscribeth to Christe openly and freely So we see that hee was not one of that sorte of enemies whose obstinacie was incurable for though they shoulde be ouercome a hundred tymes yet they doe not cease to sette themselues against the trueth euery waye But it is to bee gathered by this aunswere that Christ did not precisely comprehend the rule of lyfe in two words onely but as occasion was giuen he enueighed against the feigned counterfeit holynesse of the Scribes who giuing themselues only to outward ceremonies made no account almost of the spirituall worship of God and there was no great reckoning of charity amongst them And thogh the Scribe had some such corruptions yet as it commeth sometymes to passe hee had conceiued the seede of true knowledge out of the Lawe which laye hydde and smothered in his heart and by reason heereof hee yeeldeth suffereth himselfe to be reclaymed from that corrupt course This yet seemeth not to fall out well that the sacrifices which are parte of the worshippe of God and apperteine to the firste table of the law should be lesse esteemed then
interpreaters of the law noted and it agreeth very well with the Hebrewe phrase And it is certaine that Luke calleth the same men lawyers But the Lorde doeth especially reproue those Pharisies which wer of the number of the Scribes because that at the time this secte had the chiefe place in the gouernment of the Church and in the interpretation of the scripture For we shewed other where that when the Sadduces and the Essenes would be accouÌ„ted learned according to the learned the Pharisies followed an other maner of teaching deliuered vnto them from their elders as it were from hande to hand so that they would searche out more subtilly the mysticall sense of the scripture And thereof they had their name giuen them for they are called Pherusim as interpreaters And though they had defiled the whole scripture with their inuentions yet because they gloried in that popular kinde they had most authority in setting forth the worship of God and the discipline of holy life Therefore the sentence must be resolued thus the Pharisies the rest of the Scribes or the Scribes amongst whom the Pharisies haue the greatest honor are in their words good maisters of an vpright life but in their vngodly dedes they teach you very yl wherfore marke rather their mouthes then their hands Now it is demanded whether we must obey what soeuer the doctors do coÌ„mand without putting any differeÌ„ce For it sufficiently appeareth that the Scribes of that age had wickedly vngodly corrupted the law with their vngodly fantasies had laden the miserable soules with vnrighteous lawes had defiled the worship of God with many superstitions and Christ woulde haue their doctrine kept as if that it were not lawful to resist their tyranny The answer is easie he doeth not simply compare euery doctrine with their liâ—e but this was Christes purpose to put a difference betweene the holy law of God their prophane works for to fit in Moses chaire is nothing els then to shew out of the law of God how they should liue And though I do not certainly know wheÌ„ce this maner of speach is borowed yet their coÌ„iecture is probable which do refer it to the pulpit which Esdras set vp wheÌ„ce the law was red Neh. 8. 4. And when the Rabbines wold speake of the scripture they of the coÌ„pany which were to speake arose in order But it may be that the custome was to read the law it self out of a higher place He therfore sitteth in the chaire of Moses which commandeth not of himself or of his owne iudgement but of the authority and woord of God Yet herewithal is noted a lawful calling for Christ doeth therfore command that the Scribes shuld be heard because they were the publike teachers of the church The papists which do giue lawes think it inough to haue the title and the place for to this ende doe they wrest Christes words as if it were necessary for men to receiue obediently what soeuer the ordinary prelates of the church do coÌ„mand But this cauil is confuted againe againe in another coÌ„mandement of Christes where he willeth to take heede of the leauen of the Pharisies If by the authority of Christ it is not only lawful but also behouefull to reiect what soeuer the Scribes do adde of their owne to the pure doctrine of the lawe it is euident that what soeuer they please to coÌ„mande may not be receiued without choise iudgement Furthermore if Christ wold haue tied their consciences to the precepts of men he had spokeÌ„ falsly other where saying that god was worshipped in vain with the precepts of men Heereby it appeareth that christ exhorted the people that they shuld so far obey the Scribes as they continued in the simple pure interpretation of the law For Aug. doth very wel aptly according to the mind of Christ expouÌ„d the sitting of the Scribes in Moses chair to be that they taught the lawe of God and therfore the shepe ought to hear the voice of the shepherd by them as by men appoynted to that office To the which words he presently addeth therfore God teacheth by them but if they will teache their owne heare them not do not after them In the treatise vpoÌ„ Ihon 46. To the which sentence that which the same man saith in his 4. boke de doctrina Christiana answeareth Because the good faithful men do not hear all men but they hear God himself obedieÌ„tly therfore they are heard profitably who also do profitably abstain from those things they should not do Therfore the chair not of the Scribes but of Moses coÌ„pelled them to teach good things yea though they did those things which were not good In their life they did their own works but the chair which was none of theirs suffred theÌ„ not to teach their owne doctrines 4. For they binde burdens He accuseth not the Scribes as if they should tyranically oppresse the soules with hard vnrighteous lawes for though they had brought in many superfluous rites as it appeareth by other places yet Christ doth not touch that fault now for he compareth true doctrine with a corrupt and dissolute life Also it is no maruel that the law of God is called a heauy burden and hard to bee borne and especially in respect of our infirmity But thogh the Scribes required nothing but that which God had coÌ„manded yet Christ doth here reproue their strait and austere kind of teaching which is coÌ„mon with these proud hypocrites so that they do imperiously require of others what soeuer is due to god they are not to be entreated froÌ„ vrging others in their dueties they do flatteringly spare theÌ„selues euen in those things which they doe seuerely enioyne to others carelesly they giue themselues to any thing In which sense Ezechiel reproueth them for that they ruled with austerity power For they which doe earnestly feare God though they endeuour to frame their disciples to obey him sincerely and perfectly yet because they are seuere rather towards theÌ„selues then towards others they are not so precise exactors further because they know their own infirmity they do louingly forgiue the weak But none caÌ„ be imagined more bold or more cruel in coÌ„maÌ„ding then the blockish conteÌ„ners of God because they care not for the difficulty of that from the which they do exempt themselues VVherfore no man can orderly rule others but he which first hath ruled himself 5. Al their works they do He had said euen now that the Scribes liued far otherwise then they taught but now he addeth that if they had a shew of any good thing euen that was but fained and toyishe because they had no other purpose but to please men and to glorye of theÌ„selues And here he doeth secreately oppose the disguised viser of their workes which serue but for ostentation against the study of godlinesse and of a holy life For a sincere worshipper of god wil neuer giue himself to
But admit they followed something which seemed to be true yet can they not deny but that serm◠is more conuenient VVherby it appeareth what barbarous tyranny those pelting Diuines did vse who did so molest Erasmus because he changed but one worde into that which was better And the woorde was with God wee said euen nowe that by this meanes the sonne of God is placed aboue the worlde and is set before all ages And also this phrase doth attribute vnto him a distinct person from the father for it were very absurde for the Euangelist to say that the worde was alwayes with God vnlesse it had a proper subsistence in God Therefore this place serueth to refute the errour of Sabellius because it declareth that the sonne differeth from the father I saide euen nowe that wee must be wise with sobrietie in so great mysteries speake modestly of the same Notwithstanding the olde writers of the Churche are to bee holden excused who when as they could not otherwise defend the right and sincere doctrine against the wresting boughtes of the heretikes they were inforced to inuent certain words which notwithstanding were consonant vnto that which is deliuered els where in the Scriptures They said that there were three persons in one and the simple essence of God The worde person is taken in that sense in the first Chapter to the Hebrues wherunto the worde substance answereth as Hyllarie taketh it They called the diuers properties which are in God persons which our mindes doe beholde like as saieth Gregorie Nazianzene that hee cannot thinke vpon one but by and by there appeare three And the worde was God Least there shoulde remaine any doubt concerning the diuine Essence of Christe in plaine words hee affirmeth that he is God Nowe seeing there is one onely God it followeth that Christe is of the same Essence with the father and yet they differ in some point But wee haue already spoken of this second member As touching the vnitie of the Essence too intollerable was the wickednesse of Arrius who least hee shoulde bee inforced to confesse the eternall diuinitie of Christe did babble that there was a certaine feigned God But seeing that we heare that the worde was God why shoulde wee doubt of his eternall Essence any longer 2. This was in the beginning To the end the Euangelist may the more deepely imprint in our mindes that which he said before hee gathereth these two former members into a briefe conclusion that the word was alwayes and that with God so that thou mayest vnderstande the beginning to be aboue all time 3. All things were made by it After that he hath affirmed that the word is God and hath set foorth his eternall Essence hee now proueth his diuinitie by his workes and this is practicall knowledge whereunto wee ought especially to accustome our selues For the bare name of GOD which is attributed vnto Christe shal be of small force with vs vnlesse our faith shall in very deede perceiue that he is such a one And he doth fitly affirme that of the sonne of God which doth properly agree to his person Paule saith sometime simplie that all things are by God but so often as the sonne is compared with the father hee is distinguished by this marke Wherefore this maner of speeche is vsuall that the father hath made all things by the sonne and that all thinges are of God by the same sonne The drift of the Euangelist as I said is this that the word of God began to worke openly immediately after the creation of the worlde For whereas he was before incomprehensible in his Essence his power was then knowne openly by the effect Furthermore some of the Philosophers doe so make God the Creator of the worlde that they adioyne vnto him a minde in this his worke In this they saide well because it is agreeable to the Scriptures but because they vanish away by and by in friuolous cogitations there is no cause why wee should greedily desire their testimonies but rather being contented with this heauenly Oracle let vs knowe that there is muche more said then our minde is able to conceiue And without it was made nothing that was made Although this place be read diuersly yet without all doubting I read it in one text on this wise There was made nothing that was made And herein doe all the Greeke copies agree at least those which are of more allowable authoritie againe the sense doth necessarily require that it shoulde be so They which distinguish this member That which was made from the former sentence that they may ioyne it with the sentence following they bring a racked sense That which was made in it was life that is it liued or was holden in life But they shall neuer bee able to shew that this maner of phrase is any where attributed to the creatures Augustine being after his accustomed maner too much addicted to Plato is carried away vnto Idaes or formes that God had conceiued the forme of the whole worke in his minde before suche time as hee created the worlde and so by this meanes the life of those things which were not as yet was in Christe because the creation of the worlde was ordered in him But wee shall see anon howe farre this is from the Euangelists meaning Now I returne vnto the former member This is no vnnecessarie repetition as it seemeth at the first blush because Satan goeth about by al meanes possble to pull away somewhat from Christe the Euangeliste meant plainely to testifie that there is nothing of all these things which were made excepted 4. In it was life The Euangelist hath taught hitherto that al things were created by the worde of God now he doth in like sorte attribute vnto it the preseruation of those things which were created as if hee shoulde say that the power of that worde which appeared in the creation of the worlde was not only sodam or but for a moment and passed away by and by againe but that it is euident in this that the order of nature continueth sure and certaine like as hee is said in the first to the Hebrues verse 3. to sustaine all things with the worde and becke of his power But this life may either be extended vnto thinges without life which liue after their maner though they bee without sense or it may bee expounded of the liuing creatures only It skilleth not muche whether you choose for the sense is simple that the worde of God was not only the fountaine of life to all creatures that these thinges myghte begin to bee which were not as yet but that it cōmeth to passe through his liuely vertue that they continue in their estate For vnlesse his continuall inspiration doe refreshe and strengthen the worlde it must needes come to passe that all thinges whiche siue and haue any being shall straightway decay or be brought to nothing Finally Iohn doth testifie that that commeth to passe
people 16 Make not my fathers house The other Euangelistes doe write that he spake more seuerely and sharply in the second casting out namely that they made his fathers house a denne of theeues And it was necessary for him thus to doe seeing his former reprehension was fruitlesse Nowe he warneth them plainely that they doe not prophane the temple of God by turning it vnto strange vses The Temple was called the house of God because that God would be called vpon there peculiarlie because he would shew his power there and finally because he had appointed it for spirituall and holy rites And Christe doth affirme that hee is the sonne of God that he may challenge to himselfe the title and authoritie to purge the temple Furthermore because Christe doeth in this place render a reason of his fact if we will gather any fruite out of the same it is meete that wee stande chiefly vppon this sentence Therefore why doth hee cast out the buyers and sellers out of the temple To the ende hee may restore God his worship which was corrupted through mans fault and folly vnto the integritie theerof and that he may by this meanes restore againe the holinesse of the temple VVee knowe that that temple was built to the ende it might bee a shadowe of those thinges the liuely shape wherof is extant in Christ. Therfore to the end it might remaine holy to God it was to bee applied only vnto spirituall vses For this cause he saith it was not lawfull to turne it into a market place For he setteth a maxima from Gods institution which we must alwayes holde and keepe Therefore with what shiftes soeuer Satan doeth delude vs whatsoeuer doeth digresse but a little from the commandement of God let vs knowe that it is wicked This was a fayre colour to disceaue withall that the worship of GOD was holpen and furthered when as the faithfull had such thinges readie at hande as they woulde offer but because God had ordeined his temple to other vses Christe doth not passe for these things which might haue bin obiected contrarie to the order which God had set down Our churches at this day are not like to that temple But that which is said of the olde temple agreeth well and properly to the congregation or church for it is the celestiall sanctuarie of God vpon earth VVherefore wee must alwayes haue the maiestie of God before our eyes which is residēt in the Church that it be not defiled with any pollutions And the sanctitie thereof shall then remaine if there shall be nothing committed in the same which is contrary to the worde of God 17 His disciples remembred Heere some men doe trouble themselues in vaine demaunding how his disciples remembred the scripture wherof they were as yet ignorant Neither must wee thinke that this place of scripture came into their mindes then but afterwarde when they were taught of God and did consider with themselues what this fact of Christe meant they founde this place of scripture through the direction of the holy Ghost And truly the cause of the works of god doth not by by appeare vnto vs but he doth afterward reueale vnto vs his purpose in tract of time And this is a most fit bridle to bridle our boldnes withall least wee murmur against God if at any time those thinges which he doth be not approued in our iudgement VVe are also taught that when God doth keepe vs as it were doubting wee must paciently wayte for the time of more perfect knowledge and restraine that too too great hastinesse which is naturall vnto vs. For God doth deferre the full manifestation of his workes to this ende that he may keepe vs within the boundes of modestie The meaning therefore of these words is this that the disciples did at length vnderstande that Christ was enforced with that zeale of the house of God wherwith he was inflamed to take away those profanations VVithout doubt Dauid meaneth by the temple of God by Synecdoche all the whole worship of God For the whole verse is thus The zeale of thine house hath euen eaten me vp and the rebukes of them that rebuked thee fel vpon mee VVhere the second member agreeth with the first yea it is nothing els saue a plain repitition The sum of them both is that Dauid was so careful to reuēge the glory of God that he did willingly offer his head vnto all rebukes which the reprobate did cast out against God y t he was enflamed with so great zeale that this one affection did swallowe vppe all other He doth testifie that he himself was endued with this feeling but it is not to bee doubted but that he did prefigure in his person those thinges which did properly agree vnto the Messias Therefore the Euangelist saith that this was one marke whereby Iesus was knowen of his disciples to be the reuenger and restorer of the kingdome of God And note that they followed the scriptures that they might thinke of Christ as became them Surely no man shall euer knowe what manner person Christe was or to what ende all thinges which he did or suffered doe serue vnlesse he be taught and guided by the scripture VVherefore as euerie one of vs shall desire to profite in the knowledge of Christe he shall haue neede to meditate diligently and continually vpon the scriptures Dauid maketh mention of the house of God not in vaine when he intreateth of the glory of God For although God be sufficient to himselfe and can be contended with himselfe alone yet wyll he haue his glory to bee set foorth in the Churche VVherein he sheweth a manifest token of his loue towarde vs in that he knitteth his glory togeather with our saluation with an vnsoluble knot Now it resteth that all men frame themselues to follow Christe seeyng that there is a generall doctrine set foorth vnto the whole body in the example of the head as Paule teacheth Rom. 15. 3. Let vs not suffer so much as in vs lyeth the holy temple of God by any meanes to be defiled yet in the mean while we must beware that no man do passe the boundes of his vocation VVe must all of vs be zealous as was the sonne of God but it is not by and by lawfull for euerie one of vs to take the whippe that wee may correct vices with our hand For wee haue not the same power neither is the same office enioyned vs. 18 Therefore the Iewes answered and said vnto him what signe doest thou shew vs because thou doest these things 19 Iesus answered and said vnto them destroy this temple and in three dayes I will rayse it vp 20 Therefore the Iewes saide this temple was built in sixe and fortie yeeres and wil◠thou set it vp in three dayes 21 But he spake of the temple of his bodie 22 Therefore when hee rose againe from the dead his Disciples remembred that he had saide this vnto them and they beleeued
of the voyce of the bridegrome therefore this my ioy is full 30 Hee must encrease but I must be deminished 31 He which commeth from aboue is aboue all he which is of the earth is of the earth and speaketh of the earth he which commeth from heauen is aboue all 32 And that which he hath seene and heard this doth he testifie no man receiueth his testimonie 33 But he that hath receiued his testimonie hath set to his scale that God is true 34 For whom God sent he speaketh the wordes of God for God giueth not his spirit by measure 29 Hee that hath the bryde By this similitude hee better confirmeth that it is Christ alone that is exempted out of the common sort of men For as he that marryeth doth not therefore bid his friends vnto the mariage that he may make the bride common vnto theÌ„ or that departing from his right hee may admit them to bee his partners in his marriage bed but rather that the mariage being honourablie reuereÌ„ced by them it may be made more holy so Christ doth not call his ministers vnto the function of teaching that after they haue brought the Churche vnder they may vsurpe to themselues the gouernment but that he may vse their faithfull diligence to associate the same vnto himselfe This is a great and excellent thing for men to bee set ouer the Church that they may present the person of the sonne of God Therefore they are as friends whom the sonne of God adioyneth vnto himselfe that they may celebrate the marriage together But they must marke the difference that being mindeful of their degree they doe not take to themselues that which is proper to the bridegrome The summe is this that how much soeuer teachers doe excell yet must not this be any hinderaunce vnto Christe but that hee must be chiefe he alone must rule in his Churche he only must gouerne the same by his worde This similitude is oftentimes vsed in the scripture when as the Lorde will set foorth vnto vs the holy bonde of adoption wherewith he ioyneth vs vnto him selfe And as he offereth himselfe truly to vs to be enioyed of vs that he may be ours so by good right doth hee require at our handes the faith and mutuall loue which the wife oweth to her husband Furthermore this marryage was fulfilled in Christe in all respects whose flesh and bones we are as Paule teacheth The chastitie which hee requyreth consisteth chiefly in the obeying of the Gospel that wee suffer not our selues by any meanes to be carried away from the pure simplicitie therof as the same Paule doth teach 2. Cor. 11. 2. Therefore we must be subiect to Christ alone he must be our only head wee must not go aside an hayres bredth from the plaine doctrine of the Gospel he alone hath the principalitie of glory that he may retaine the right and place of the bridegrome VVhat doe the ministers Truly the sonne of God calleth them that they may serue him and wayte vppon him in the celebration of the holy mariage VVherefore it is their part by all means to endeuour to present the bride with whom they are put in trust a pure virgin vnto her husband VVhich thing Paule boasteth hee doth in the place afore cited But they who winne the church rather to theÌ„selues theÌ„ to Christe they doe vnfaithfully violate the wedlock which they should adorne And the greater honour Christe doth vouchsafe to bestow vpon vs whilest that he committeth the custodie of his bride vnto vs so much the more wicked is our infidelitie vnlesse we indeuour to reserue his title and right wholy vnto himselfe Therefore this my ioy is fulfilled His meaning is that he hath obtained the summe of all his petitions that there remaineth nothing els for him to desire when he seeth Christe reigne and that he is heard according as he deserueth VVhosoeuer shall be thus affected that setting apart all respect of himselfe he extolleth Christ and is contented with his honour he shall gouerne the Churche faithfully and fruitfully but whosoeuer shal misse this marke but a little he shal be a filthie adulterer neyther shall he be able to do any thing els but to corrupt the bride of Christe 30 Hee must encrease Hee goeth farther for whereas he was before extolled vnto high dignitie by the Lorde hee saith that this was but temporall but nowe must they beleeue the Sunne of righteousnesse that is risen Therefore he doth not onely driue away and shake of the vaine smokes of honour which were rashly heaped vppon him through the errour of men but also is very circumspect that the true honour whiche the Lord had bestowed vppon him doe not darken the brightnesse of Christe For this cause he saith that he hath hitherto been accounted a great prophete that he was placed in that so high a degree only for a time vntyll Christe shoulde come to whom he was to deliuer vp the light In the meane season he doth testifie that he can suffer with a contented minde himselfe to bee brought to naught so that Christe may replenishe the whole worlde with his beames And all the pastours of the Church must follow this desire of Iohn that they sâ—oupe downe with head shoulders to lift vp Christe 31 Hee that commeth frâ—m aboue Hee sheweth by another similitude how much Christe differeth from the rest and howe farre he excelleth all other For he compareth him to a king or chiefe captaine who speaking out of an high Tribunall or iudgement seate is to be hearde for the reuerence of his gouernment and he teacheth that it is sufficient for him if he speake out of a lowe settle He saith that Christ came from aboue not onely because he is God but because there appeareth nothyng in him but that which is heauenly and full of maiestie In the seconde member the common translation hath but once that is of the earth but the Greeke bookes doe agree together in the other reading I suspect that the repetition which they thought was superfluous was rased out by vnlearned men But it is as much as if he should say hee which is of the earth smelleth of his beginning according to the estate of his nature abideth in the earthly order Therefore hee affirmeth that this is proper to Christe alone to speake from on high because he came downe from heauen But heere may a question be asked whether Iohn came not also from heauen as touching his calling and function and that therefore the Lorde was to be hearde speaking by his mouth For hee seemeth to doe iniurie to the heauenly doctrine which he deliuereth I answere that this is not spoken simply but by way of comparison If the ministers be considered apart they speake as from heauen with great authoritie that which God commaundeth them but so soone as they begin once to be set against Christe they must be no body any longer So the Apostle vnto
bodie in the worlde must needes wander and vanish away so that he cannot goe forward vnto God A man doth then prepare himselfe vnto the obedience of the heauenly doctrine when he thinketh that he ought to seek this especially during his whole life that he approue him selfe vnto God But that peruers confidence wherby hypocrites do extoll thēselues before god seemeth to be a greater let then is worldly ambition and we knowe that the Scribes were sore sicke also of that disease VVe may easily answere for Christe his mening was to pluck from their faces the false visour of holines wherwith they deceiued the ignorant people Therefore he doth as it were with his finger poynt out the grosser vice whereby all men might perceiue that they were nothing lesse then that which they woulde bee accounted to be Againe although hypocrisie do boast it self against God yet is it alwayes ambitious in the worlde and before men Yea this is the only vanitie which puffeth vs vp euen wicked confidence whylest that wee stande rather to our owne and the iudgement of other men then of God For he that doth truly set God before him as a iudge hee must needes fall downe flat being discouraged and throwen downe Therfore he that will seeke glory of God alone must needes being confounded with the shame of himselfe flie vnto his free mercie And truly those that haue respect vnto God doe see themselues to be condemned and lost and that there remaineth nothing whereof they may boast besides the grace of Christ such desire of glory shall alwayes be ioyned with humilitie And as touching this present place Christe giueth vs to vnderstand that men are no otherwise prepared to receiue the doctrine of the Gospel saue only when as they turne all their senses hauing drawen them from the world vnto God alone and doe earnestly consider that they haue to deale with him that forgetting the delights wherewith they are wont to deceiue themselues they may discend into their owne consciences VVherefore it is no maruell if the Gospel doe finde at this day but a few that are easie to be taught seeing ambition carryeth all men hyther and thyther It is no maruell also if many doe fall away from the profession of the gospel for being carryed away with their owne vanitie they doe flie away VVherefore wee ought the more earnestly to seeke this one thing that being contemptible and as it were castawayes in the sight of the worlde and beeyng cast downe in our selues wee may be reckoned amongest the children of God 45 Thinke not VVe must take this order with the obstinate and stubborne when we see that they profite nothing by doctrine and friendlye admonitions to that we cite them to appeare before Gods iudgement seate There are but a few that mocke God openly but very manie doe carelesly mocke him with vaine flatterings whom they are set against as enemies feignyng that he is mercifull vnto them So at this day our Gyants who doe wickedly treade vnderfoote all the whole doctrine of Christ doe yet notwithstanding waxe as proude as if they were Gods deare friendes For who can persuade the Papists that Christianitie is any where els saue only amongest them Such were the Scribes with whom Christ disputeth in this place VVhereas they were great contemners of the lawe yet did they boast much of Moses so that they were not afraide to set him against Christ as a buckler If he had threatned that he himselfe would be vnto them an heauie and vntoilerable aduersarie he knew that all this would haue been contemned therefore he denounceth that there is an accusation prepared for them by Moses They are deceiued who thinke that there is a difference set downe in this place betweene the office of Christ and of Moses because it is the office of the law to accuse the infidels For Christ doth not respect that but only that he might take from the hypocrites all confidence who did falsly boast of the reuerence of Moses Like as if at this day any man should obiect vnto the Papistes that the holy teachers of the Church haue no more deadly enemies then they whose title they do wickedly corrupt Furthermore let vs learne hereby that we must not boast of the scriptures in vaine because vnlesse we worship the sonne of God with y e true obedience of faith they shall rise to accuse vs at the last day whome God raysed vp to be witnesses there VVhenas he saith that they hope in Moses he doth not accuse thē of superstition as if they did ascribe the cause of their saluation vnto Moses but his meaning is that they did wickedly leane vnto Moses his aid as if they could haue him to be a patrone of their wicked stubbornnesse 46 For if ye did beleeue He sheweth why Moses shal be their accuser to wit because they refuse his doctrine And we know that there can no greater iniurie be done to the seruants of God then when as their doctrine is despised or slandered Secondly those whom the Lord hath made ministers of his word they must also be defenders of it Therfore he gaue vnto all his prophets a double person that they should teach y e godly vnto saluation that they should at length thrust thrugh the reprobate with their testimonie VVheras Christ saith that Moses writ of him it needeth no long proofe amongst those who know that Christe is the end of the law and the soule therof But if any man being not contented therwith doth desire to see the places I counsel him first that he reade diligently the Epistle to the Hebrewes wherwith also Stephen his sermon agreeth in the 7◠chap. of the Acts. Secondly that he marke when Paule applieth testimonies vnto his purpose I cōfesse in deed that ther are few places wherin Moses doth openly preach Christ but to what end serued the Tabernacle sacrifices all ceremonies saue only that they might be figures formed according to that first example which was shewed him in the mount Therefore without Christ all Moses his ministerie is in vain Againe we see how he doth continually call backe the people vnto the couenant of the fathers which was established in Christ in somuch y t he maketh Christ y e principall point ground worke of the couenant Neither was this vnknowen to the holy fathers who had alwaies respect vnto the mediator A longer treatise would not agree with the breuitie which I desire 47 For if you beleeue not his words Christ seemeth in this place to make himselfe to be of lesse credite then Moses but we knowe that heauen and earth was shaken with the voyce of the gospel But Christ frameth his speech vnto those vnto whom he speaketh For without all doubt the authoritie of the lawe was holy amongest the Iewes so that it coulde not bee but that Christ was inferiour vnto Moses Hereunto appertaineth the opposition of writinges and wordes For he doth therby exaggerate their
Christ applieth this vnto this present matter that they are called Gods because they are Gods ministers to gouerne the worlde In the like respect the scripture doth also call the Angels Gods because by theÌ„ the glory of God shineth abroade in the worlde VVee must note this phrase vnto whom the worde of God was spoken for his meaning is that they were appointed by the certaine commaundement of God VVhence we gather that empyres and gouerments did not rashly begin neither yet through mans errour but that they were appointed by the will of god because he will haue ciuill order kept amongst men and haue vs gouerned by authoritie lawes In which respect Paule saith Ro. 13. 2. that they rebel against God whosoeuer do resist the power because ther is no power but of God If any man obiect that other callings are of God also and that he alloweth them and that yet notwithstanding husbandmeÌ„ and neatheardes and coblers are not called Gods I answere that this is no generall thing that all those shoulde be called Gods who are called vnto some certaine kinde of life but Christ speaketh of kinges whome God hath extolled vnto an higher degree that they may rule and excell To be briefe let vs know that Magistrates are called gods for this cause because God hath committed vnto them the gouernment Vnder this worde lawe Christ doth camprehend all the doctrine whereâ—y GOD did gouerne the old Church For because the Prophetes were only inâ—â—terpreters of the lawe the Psalmes are also worthilie accounted an addition or appurtenance of the lawe That the scripture cannot be broken importeth as much as that the doctrin of the scripture cannot be violate 36 VVhome the father hath sanctified All the godlly haue a certaine common sanctification but Christ challengeth to himselfe in this place a farre more excellent thing namely that he alone was separated from all other that in him the power of the spirite and the maiestie of God might shew themselues like as he said before chap. 6 27. that he was sealed by the same father And this is properly referred vnto Christ his person in as much as he was reuealed in the flesh Therefore these two are ioyned togeather that he was sanctified and sent into the world But we must also vnderstand to what ende and vpon what condition hee was sent namely that he might bring saluation from God and that he myght in all respectes prooue and shewe himselfe to be the sonne of God You say that he doth blaspheme The Arrians did in times past wrest this place that they might proue that Christ was not God by nature but that he had the diuinitie as it were at the will and pleasure of another But this errour may easily be refuted because Christ doth not in this place dispute who he is in himselfe but what hee ought to bee knowen to be by his myracles in mans flesh For doubtles we can neuer comprehend his eternall diuinitie vnlesse we imbrace him in as much as he was giuen by the father to bee a redeemer Moreouer we must remember that whiche I touched before that Christ doth not plainly and openly as amongest his Disciples testifie who hee is but doeth rather stande vppon the refuting of the slaunder and cauill of his enemies 37 If I doe not the works of my father beleeue me not 38 And if I doe them although you beleeue not mee beleeue the workes that you may know and beleeue that the father is in me and â— in him 39 Therfore they sought againe to apprehend him and hee escaped out of theyr hande 40 And hee went againe beyond Iordan into the place where Iohn did first baptise â—ayed there 41 And many came vnto him and said Iohn truly did no myracle but what thingâ— soeuer Iohn said of him were true 42 And many beleeued in him there 37 If I doe not the workes Least the Iewes shoulde obiect that he did in vaine make his boast of sanctification and whatsoeuer did depende thereupon he doth againe repeate these myracles wherein hee had shewed a most manifest token of his diuinitie And it is a kind of grauntyng as if he should say I will not haue you vpon any other condition bounde to beleeue mee then if the thing it selfe appeare manifestly you may freely reiect me if God doe not openly testifie of me Hee calleth those works the fathers which were in deed diuine wherein there appeared greater power then that they coulde bee ascribed vnto man 38 And if I doe the workes of my father Hee sheweth that they were openly guiltie of wicked and sacrilegious contempt because they giue no honour vnto the manifest workes of God And there is a second graunting when he saith although I suffer you to doubt of the doctrine at least it shall not be lawfull for you to denie that the workes which I haue shewed are of God Therefore you doe openly reiect God and not man And in that he setteth knowledge before faith as if it were inferiour in order he doth it for this cause because he had to doe with vnbeleeuing and froward men who doe neuer yeeld vnto God vnlesse they be ouercome and enforced by experience For the robellions will knowe before they can beleeue And yet notwithstanding God doth so farre foorth beare with vs that the knowledge of his workes may and doth prepare vs vnto faith But the knowlege of God of his hydden wisdome doth follow faith in order because the obedience of faith openeth vnto vs the gate of the kingdome of heauen The father is in mee He repeateth the same thing which hee had saide before in other wordes I and the father are one This is the drift of al that in his administration he differeth not from his father The father saith he is 〈…〉 that is the diuine power doth shew it selfe in me And I am in the father That iâ— I doe nothing without his direction and authoritie so that there is a mutuall coniunction betweene mee and the father Neither doth he speake in this place of the vnitie of the essence but of the reuealing of the diuine power in Christes person whereby it did appeare that he was sent of God 39 Therefore they sought to take him VVithout doubt that they might pull him out of the temple to he stoned by and by for doubtlesse their Iurie was not asswaged with the wordes of Christ. In that he saith that hee escaped out of their handes this could by no other meanes come to passe saue only by the wonderfull power of God VVhereby wee are taught that we are not laide open vnto the lust of the wicked whiche God doth restraine with his bridle so often as he thinketh good 40 Hee went beyâ—â—d Iordan Christ went ouer Iordan least hee should fight continually without any great fruite Therefore he hath taught vs by his example that we must vse opportunitie Concerning the place wherunto he departed reade the 2. chap. ver 28. 41
his doctrine which mounteth aboue the heauen and earth VVhen as hee saieth that his woorde is not his hee applieth himselfe vnto the Disciples as if hee should say that it is not of manne beecause hee delyuereth that faythfully which is enioyned him of his father Neuerthelesse wee knowe that in asmuche as hee is the eternall wisdome of GOD hee is the onelye fountaine of all doctrine and that all the Prophetes spake by hys spirite whiche were from the beegynning 25. Those things haue I spoken vnto you whilst I am with you 26. But the comforter the holye spirite whome my Father shall sende in my name hee shall teache you all thinges and shall tell you all thinges whiche I haue tolde you 27. Peace I leaue with you my peace I giue vnto you not as the worlde giueth giue I it vnto you Let not your heart be troubled nor feare 28. You haue heard what I haue said vnto you I go and I come vnto you if you did loue me verely you would reioyce because I haue said I go vnto the father because the father is greater then I. 25. These thinges haue I spoken Hee addeth this for this cause that they maye not bee discouraged although they haue not profited in the faith as they oughte For hee didde then spreade abroade the seede of doctrine whiche laye hydde for a tyme in the Disciples Therefore he exhorteth them to hope well vntill that doctrine bring forth fruit which maye seeme to bee vnprofitable nowe In summe hee testifieth that they hadde plentifull matter of comforte in the doctrine which they had hearde And if so beit it appeare not vnto them by and by hee byddeth them bee of good courage vntyll the spirite which is the inwarde mayster doe speake the selfe same thing in their heartes This admonition is verye profitable for vs all Vnlesse wee doe by and by vnderstande whatsoeuer Christe teacheth there commeth vppon vs loathsomenesse and it irketh vs to bestowe labour in vaine in thinges which are obscure But we must bring ready docilytie or easines to be taught wee muste giue eare and retaine attentiuenes if we will profitte as wee oughte in the schole of GOD. And aboue all thinges wee haue neede of patience vntyll the spirite doe reueale that whiche wee seemed to haue hearde and reade oftentymes in vaine VVherefore lette not the desire to learne quailâ— in vs neither fall into dispaire when as we doe not by and by vnderstande Christe his meaninge when he speaketh Lette vs know that this is spoken to vs all the spirite shall tell you at length those thinges which I haue spoken Isaias 29. 11. denounceth this punishment vnto the vnbeleeuers that the woord of GOD is vnto them as a closed booke but the Lorde dooth also oftentimes humble those that bee his by this meanes Therefore wee must waite paciently and meekely for the time of the reuelation neither must we refuse the worde therefore And seeing that Christ dooth testifie that this office is proper to the holy Ghost to teach the Apostles that which they had alreadye learned out of his mouth it followeth that the outward preaching is in vaine and nothing worth vnlesse the teaching of the spirit be added thereunto Therefore GOD hath a double manner of teaching for hee soundeth in our eares out of the mouth of manne and he speaketh vnto vs within by his spirite and he dooth that sometimes in one moment sometimes at diuerse times as seemeth best to him Marke what those all thinges be which he promyseth the spirit shall teache Hee shall tell you or hee shall bring into your memory all thinges whatsoeuer I haue tolde you VVhereuppon it followeth that hee shall not forge any newe reuelations VVee may refute with this one woorde what inuentions soeuer Sathan hath broughte into the Church from the beeginning vnder colour of the spirite Mahomet and the Pope haue a common principle of religion that the perfection of doctrine is not contained in the scripture but that there is a certeine higher thing reuealed by the spirit Out of the same sinke haue the Anabaptistes and Libertines drawne theyr dotinges in our time But that is a seducing spirite not the spirite of Christe whiche bryngeth in anye inuention whiche agreeth not with the Gospell For CHRIST promyseth a spyrâ—te whiche shall confirme the doctrine of the Gospell as a subscriber I haue declared beefore what it is to sende the spirite in the fathers name 27. Peace I leaue with you By this word peace he meaneth the prosperous successe which menne are woont to wish one to another when as they meete togeather or one parteth from another For this word peace importeth thus much in the Hebrew tongue Therefore he alludeth vnto the coÌ„mon custome of his countrey as if he shuld say I leaue you my farewel But he addeth immediately after that this peace is of far more valewe then it is vsually amongst menne who haue peace in their mouth for the most parte onely for the cold ceremonies sake or if they do wish it vnto any manne in good earnest yet canne they not giue it in deede But Christ telleth them that this peace is not placed in the bare vaine wish but is ioyned with the effect The summe is this that hee departeth in body but his peace continueth with his disciples that is that they shall be alwayes blessed through his blessing Let not your heart be troubled He correcteth their feare againe which the disciples had conceiued by his departure He saieth that they hadde no cause to feare beecause they doe onelye wante his corporall presence and doe enioye his true presence by the spirite Lette vs also learne to be contente with this manner of presence neyther let vs pamper the flesh which doth alwayes tie God vnto the externall inuentions thereof 28. If yee did loue me VVithout doubt the Disciples loued Christ yet otherwise then they ought For there was some carnal thing mixed with it so that they could not suffer him to bee taken away from them But and if they had loued him spiritually there coulde nothing haue pleased them better then this that he should returne vnto the father Beecause the father is greater thâ—n I. This place was diuersly wrested The Arrians to the ende they might proue that Christ was a secondary God did obiect that he was lesser then the father the fathers which held and maintayned the trueth to the end they might cutte off all occasion of such a cauill did say that this ought to bee referred vnto his humane nature But as the Arrians did wickedly abuse this testimonie so the answere of the fathers was neither right neither yet agreeable For there is no mention made in this place either of the humane nature of Christe ne yet of hys eternall diuinitie but according to the capacitie of our infirmitie he maketh himselfe the meane betweene vs and God And truely because wee are not able to attaine vnto the highnes
signifying with what death he should glorifie God And when he had thus spoken he sayeth vnto him Followe me 15. Therefore when they had dined The Euangelist declareth nowe how Peter was restored vnto that degree of honour from whiche hee fell That vnfaithfull deniall whereof we haue hearde had made hym vnwoorthy of the Apostleshippe For howe coulde he be a fitte teacher of faith who had fallen away from the same filthily Hee was made an apostle to witte with Iudas But so sone as he forsoke his place he was also depriued of the honor of the Apostleship Therefore the libertie of teaching and his autoritie also are restored vnto him now both which he had lost throgh his own fault And least the infamy of his fal shuld any whit hinder him Christe wipeth away and blotteth out the remembrance thereof Such a kind of restoring againe was necessary both for Peter and also for his hearers for him to the end he might the more stoutly do his dutie being certein of the calling which was enioyned him againe for theÌ„ least the blot sticking in his name might be an occasion of despising the Gospell It is also very profitable for vs at this day that Peter shuld come forth vnto vs as a newe man whose shame was abolished which might hinder his dignitie Simon the sonne of Iohn louest thou me Christ signifieth by these words that no man can serue the Church faithfully and take paines in feedinge the flocke vnlesse he looke higher then vnto men For first the office of feeding is of it selfe painefull and troublesome seeing that there is nothing more hard then to keepe menne vnder Gods yoake whereof many are weake many light and froward some slow sluggish some hard churlish vnapt to be taught Now Satan layeth in their way all the stumbling blocks he can that he may thereby discourag a good pastor Herevnto is added the vnthankfulnes of many and other causes of wearisoÌ„nes Therfore no man shal euer go forward constantly in this office saue he in whose heart the loue of Christ shal so reigne that forgetting himself and addicting himself wholy vnto him he may ouercome al impediments Paul declareth that he was so affected 2. Cor. 5. 14. wheÌ„ he saith the loue of Christ bindeth vs considering this that if one died for al theÌ„ were al dead And although he meaneth that loue wherewith Christ loued vs and whereof he shewed a token in his death yet he adioineth the mutual affection which ariseth by the feeling of so great a benefit And againe he marketh the wicked false teachers which trouble y e church with this mark that they loue not the Lord Iesus 1. Cor. 16. 22. Therefore let those which are called to gouerne the Church remember that if they couet to execute their office wel and rightly they must begin at the loue of Christ. In the meane season Christ doth testifie plentifully what account he maketh of our saluation whilst that he coÌ„mendeth the same vnto the pastors so singularly and hee affirmeth that this is vnto him a token and testimonie how dearly they loue him as if they care for the same carefully There could no more effectual thing be spoken to encourage the ministers of the Gospel theÌ„ when they heare y t no office is more acceptable to Christ then that which is emploied in feeding his flock Al the godly may draw no small comforte thence when they heare that they are so deare and precious to the sonne of God that he putteth them as it were in his roume And the same doctrine ought to make the false teachers not a litle afraid who ouerturne the gouernment of the church because they shall suffer no small punishment at Christes handes whoe pronounceth that he is violated by them Feede my Lambes The scripture applyeth this word feede vnto al manner of gouernment metaphorically but because the spiritual gouernment of the Church is handeled in this place it is profitable to note vppon what partes the office of a pastour consisteth For doubtlesse there is not anye idle dignitie depaynted out vnto vs in this place neither dooth Christe giue vnto mortall man anye gouernment which hee may exercise at his pleasure confusedly VVe haue seene before chap. 10 that Christ is properly the only pastor of the church VVe haue also seene why he taketh this name to himself to wit because he gouerneth his sheep with the doctrine of saluatioÌ„ and so consequently doth feede them because that it is the true foode of the soule And now because he vseth the help of men to preach his doctrine he doth also giue them his name or at least make them partakers of the same Therfore those are accouÌ„ted lawful pastors before God who gouerne the Church vnder Christe their head by the ministerie of the word wheÌ„ce we may easily gather what burdeÌ„ Christ laieth vpon Peters shoulders and vpon what condition hee setteth him ouer his flock VVherby the wickednes of the Romanistes is sufficiently and plainely refuted who wrest this place to establish the tyrannye of their popedom It was said say they vnto Peter before al other feede my sheepe VVe haue already declared why it was rather spoken to him theÌ„ to the rest to wit that being free from al sinister note mark he might be free to preach the gospel and therfore Christ maketh him a pastour thriâ—e that the three denials wherby Peter had purchased to himself eternal infamy being abolished they may no whit hinder his Apostleship as Augustine Chriso Ciril many other do prudently note But there is nothing giuen Peter in these words which is not in like sort common to al the ministers of the gospel Therefore the Papistes doe in vaine hold that he is the chief for this cause because he alone is called especially But admit we graunt that he had some honour giuen 〈◊〉 priuatelye I pray you how wil they proue that he was placed in the primacy Admitte he were the chief amongst the Apostles shal it therfore follow streightway there vpon that he was the vniuersal byshoppe of al the whole worlde Moreouer whatsoeuer Peter receiued it dooth no more apperteine vnto the Pope then vnto Mahomet For by what right doth he boast brag that hee is Peters heire Againe what manne of sound iudgement wyll graunt vnto him that there is any heritable right giuen or set downe by Christ in this place Yet will he be accounted his successour woulde to God he were None of vs is contrary to him but that he may both loue Christe and haue a great care to feede his flocke but when the loue of Christ is neglected the office of feeding is reiected it is too vnmeete and too foolish a thing to boast of succession And like as when Christe commaunded Peter to feede he meant not to erect a throane for an idol or for an hangman of soules out of which he might miserablye torment the Church so hee did brieflye teach what