they despise the heauenlye illumination Although this pride dooth reigne euery where which extinguisheth the light of the holy spirite asmuch as is possible yet let vs who acknowledge our owne pouertie knowe that what sound vnderstanding soeuer wee haue it proceedeth from no other fountaine Neuerthelesse the woordes of Christe doe declare that nothing canne be perceiued concerninge the holye spirite by humane sense but that hee is knowne by the experience of fayth alone The worlde saieth hee cannot receiue the spirit beecause it knoweth him not but yee knowe him beecause hee abydeth with you Therefore it is the spirite aloane whiche reuealeth himselfe vnto vs by dwellinge in vs beeing otherwise vnknowne and vncomprehensible 18. I will not leaue you as Orphanes This place teacheth what menne are and what they are able to do when they are depriued of the ayde of the spirit to witte they are fatherlesse children layd open to all manner deceites and iniuries vnfitte to gouerne themselues finally vnfitte of them selues to doe any thing The onely remedy of so great want is if Christe doe gouerne vs by his spirit which thing he promiseth he wil do Therefore the Disciples are firste admonished of their owne weakenes to the ende they may distrust themselues and depende vppon Christe his ayde alone Secondly he putteth them in good hope by promising a remedie because he saith that he wil not faile them VVhen as he saith I wil come vnto you he declareth how he dwelleth in his and fulfilleth all thinges to witte by the power of his spirit VVhereby it appeareth also that the grace of the spirite is an excellent and euident testimonie of hys diuinitie 19. Yet a litle and the world shal see me no more but you see me because I liue and you shal liue 20. In that day yee shall knowe that I am in the Father and you in mee and I in you 19. Yet a litle He proceedeth in the commendation of the peculiar grace which ought to haue sufficed the disciples to lighten yea quite to remoue their sorrowe VVhen as saieth hee I shall be remoued out of the sight of the world I will neuerthelesse be present with you And to the ende we may enioy this secrete beholding of Christe wee must not esteeme his presence or absence by the sense of the flesh but we must endeuour to behold his power with the eyes of faith VVhereby it cōmeth to passe that the faithful haue Christe alwayes present with them by his spirite and doe also beholde him how farre soeuer they be distant from him in body because I liue There may be a double sense and meaning of these words eyther that this sentence may be a confirmation of the next member or that it may be read by it selfe that the faithfull shall liue for this cause because Christ liueth I do willingly embrace the former sense out of which notwithstāding this other doctrine is gathered that the life of Christ is the cause of our life He dooth first of al note the cause of the difference why he shal be seene of his not of the world because Christ cānot be seene saue only according to the spiritual life wherof y e world is depriued The world seeth not christ it is no merueil for death is y e cause blindnesse But so soone as a man beginneth to liue by the spirit he is also endowed with eyes to see Christ. And this falleth out therefore beecause our life is also ioyned with Christe his life and floweth thence as from a fountaine For we are dead in our selues and the life wherein we flatter our selues is most wicked death Therefore when wee are occupied about obtaining life we must turne our eies toward Christ must translate his life vnto our selues by faith that our consciences may be fully assured that we are free from al daunger of death so long as Christe liueth for that is sure and certeine that his life is no life when his members are dead 20. In that day Many referre it vnto the daye of Pentecost but the continuall tenor as it were of one day is noted rather from the time that Christ shewed forth the power of his spirit vntill the laste resurrection They beganne to know already but it was a certeine slender rudimente or first instruction because the spirit had not wrought so effectuallye in them as yet For the wordes tende to this end that it cannot bee knowne by an idle spectulation what maner spiritual and mistical vnion that is which is betweene him and vs and againe betweene him and the father but that this is the onely way and meanes to know the same when as he powreth out his life into vs by the hidden woorking of the spirite and that is the experiment of faith whereof I spake a litle before And wheras the Arrians abused this testimony in times past that they might proue that Christ was God onely by participation and grace their cauill is easily aunswered For doubtlesse Christ entreateth not simply of his eternall essence but he commendeth that diuine power which was reuealed in himselfe For as the father hath giuen vnto the sonne the fulnesse of all manner of good thinges so againe the sonne hath powred out himselfe into vs. VVee are saide to bee in him beecause when as wee are engrafted into his body we are made partakers of righteousnesse and of all his good things hee is said to be in vs because hee dooth plainely declare by the efficacie of his spirit that he is vnto vs the authour and cause of life 21. He that hath my preceptes and keepeth them it is he that loueth me and hee that loueth me shal be loued of my father and I wil loue him and will reueale my self vnto him 22. Iudas saith vnto him not Iudas Iscariotes Lord what is done that thou wilt shew thy self vnto vs and not vnto the world 23. Iesus aunswared and saide vnto him if anye manne loue mee hee will keepe my woorde and my father will loue him and wee will come vnto him and wil abide with him 24. He that loueth not me keepeth not my sayings and the word which you haue heard is not mine but his that sent me 2◠Hee that hath my preceptes Hee repeateth the former sentence agayne because the true tryall of our loue toward him consisteth therin if we keepe his commaundementes VVhereof he putteth the disciples so often in minde least they misse the marke because we are most bent to fall awaye vnto carnall affection so that wee loue something else then Christ vnder the name of Christ. VVherunto appertaineth that of Paul likewise 2. Corin. 5. 16. Although we haue knowne Christe according to the flesh yet doe we know him so no more Therfore let vs be a new creature To haue the preceptes of Christ signifieth to be well instructed in them and to keepe them is to frame a mans selfe and his life according to their rule He that loueth me Christe speaketh
of this present life That Mathew saith that Christ healed all diseases the meaning is of what kinde soeuer they were For it is certeine that al were not healed of their diseases but there was no kind of diseases that were offered him that he healed not And hee reckoneth the chiefe kindes of diseases wherein Christe shewed his power The scripture calleth not all generally that were vexed of the deuill men possessed with deuils but those that with a secret vengance of God are deliuered bound to Sathan that hee might possesse their mindes and senses They are called Lunatiks in whom the force of the desease encreaseth or decreaseth after the inclination of the moone as they that are sick of the falling sicknes and such like when we knowe that suche diseases are not curable by naturall remedies it foloweth that the deitie of Christ is here witnessed sith that he cured them wonderfully Matth. Mar. 1. Luke 4.  21. So they entred into Capernaum and straightwaye on the Sabbâ—th day he entred into the Synagogue and taught 22. And they were astonyed at his doctrine for he taught them as one that had auctoritie and not as the Scribes 23. And there was in their synagogue a man which had an vncleane spirit and he cryed 24. Saying ah what haue we to doe with thee O Iesus of Naâ—areth Art thou come to destroy vs I knowe thee what thou art euen that holy one of God 25. And Iesus rebuked him saying hold thy peace and come out of him 26. And the vncleane spirit tare him and cryed with a loude voyce and came out of him 27. And they were all amased so that they demaunded one of an other saying what thing is this what now doctrine is this for hee commaundeth the fowle spirites with auctoritie and they obey him 31. And he came down into Capernaum a citie of Galileâ— and there taught them on the Saboth dayes 32. And they were astonied at his dâ—ctrine for his worde was with aucthoritie 33. And in the Synagogue there was a man which had a spirit of an vncleane diuell whiche cryed with a loud voyce 34. Saying oh what haue we to doe with thee thou Iesus of Naâ—areth Art thou come to destroy vs I know who thou arte euen the holy one of God 35. And Iesus rebuked him saying hold thy peace and come out of him Then the deuil throwing him in the middes of them came out of him hurt him nâ—t 36. So feare came on them all and they spake amonge themselues saying what thing is this for with aucthoritie and power â—ee commaundeth the fowle spirites and they come out It is to be thought that this manne possessed with a deuill was one of that company which Matthew made mention of somwhat before But the narration of Mark and Luke is not in vaine because they shew certeine circumstances which do not onely make the miracle more manifest but also doe containe profitable doctrine For the deuill doth craftilye graunt that Christ is the holy one of God that he might make men suspect that he hath some familiaritie with Christe by which subtilty hee also endeuored to bring the gospel into suspitioÌ„ at this day he ceaseth not to atteÌ„pt the same This is the cause why Christ causeth him to hold his peace And it may be that this confession was violently wrested out of him but these two do not differ betweene themselues that hee being enforced to giue place to the power of Christ that he might proclayme him to be the holy one of God and yet subtilly he endeuoureth to couer the glorye of Christe with his darknes It is also to be noted that hee doth so flatter Christ that hee might craftely conuey himselfe from his hand And after this maner he fighteth with himselfe for to what purpose is Christ sanctified of the Father but that delyuering menne from the tyrannie of the Deuill hee might ouerthrowe his kingdome but because Sathan cannot abyde that power whiche hee perceyueth to bee prepared for his destruction hee desires to make Christe quiet and to be content with a vaine title MAR. 22. They were astonied at his doctrine The Euangelists do meane that the power of the spirit did appeare in the wordes of Christe which caused euen the prophane and colde hearers to wonder at them Luke faith that his word was with aucthoritie that is full of dignitie Marke setteth it out more fully and addeth an Antithesis that it was vnlike to the wordes of the Scribes But when they were adulterous interpreters of the scripture their doctrine was literall and dead which shewed no force of the spirite and there was no maiestie in it but such colde stuffe as may at this daye be seene in the speculatiue dignitie of popery Those maysters doe imperiously thunder out what soeuer they thinke good But wheÌ„ they in prophane maner do brabble of diuinitie so that no religioÌ„ appeareth in their disputations whatsoeuer they bring is filthy and toyish for Paule hath not sayd in vaine the kingdome of God standeth not in word but in power In summe the Euangelystes doe shewe that when the maner of teaching was degenerate and verye corrupte which touched the mindes of men with no reuerence of God then the diuine power of the spirit was euidently seene in the words of Christ which gate him credit This is the power or rather dignitie and aucthoritie whereat the people was astonyed LV. 33. A man which had an vncleane spirit This speach auayleth asmuch as if Luke should haue sayd that he was stirred vp by the motion of the deuill For by the permission of God Sathan possessed the powers of the soule so that hee woulde enforce them aswell to speake as to other motions at his pleasure Therefore when menne possessed with diuelles doe speake the diuelles doe speake in them and by them whom they haue aucthoritie to rule It is probable that the tytle of the holy one of God was taken out of the common and accustomed maner of speaking and therefore they so called the Messias because he was seperate from al other as one endued with a singular grace and the head of al the Church MAR. 26. The vncleane spirit tare him Luke vseth a more gende word yet in sense they agree very well because they both would teache that the departure of the diuell was violent and forcible Therefore hee so threw down the wretched maÌ„ as if he he wold haue torn him in sunder yet Luke saith that his purpose was in vaine not that that force was altogeather without 〈◊〉 or at the leaste without some payne but that hee was after delyuered a hole and a founde manne from the diuell LV. 36. So feare came on them all The fruit of the myracle is that they are enforced to thinke that there is in Christe somewhat more then appertaineth to men And they wisely referre the glorye and power of the myracle to the doctrine VVhat doctrine is this say
For they had no true and lawfull reason to render why they did so because they sought in Christ another thing then Christe himselfe Therefore this fault is noted in them that they seeke Christe for their bellies sake and not because of the myracles And yet it cannot be denyed but that they had respect vnto the myracle Yea the Euangelist saide before that they were mooued with the myracles to followe Christ but because they did abuse the myracles vnto a straunge end he doth worthily cast in their teeth that they haue greater respect vnto their bellie then vnto the myracles as if he should say that they did not goe forward in the workes of God as they ought For this had beene true profiting so to haue acknowledged Christe to bee the Messias that they should haue giuen themselues to be taught and gouerned by him and to haue gone toward the heauenly kingdome of GOD he beeing their guide But they looke for no more at his hands but to bee well in this world Furthermore this is to spoyle Christe of his principall power For he was giuen of the father for this cause and he reuealed himselfe vnto meÌ„ for this cause that he may reforme those who were endowed with the holy ghost according to the Image of God that he may leade them into euerlasting life being clothed with his righteousnes Therfore it skilleth much what we respect in Christ his myracles For he y t doth not desire to attaine vnto the kingdome of God but sticketh fast in the commodities of this present life he seeketh no other thing but to fill his bellie Like as at this day many would gladly embrace the Gospel if beeing voide of the bitternes of the crosse it did only bring with it the delights of the flesh Yea we see many offer themselues to serue Christ that they may liue more merily and freely Some for hope of gain some for feare some for their sakes whome they will please doe professe themselues to be Christ his disciples Therefore this is the chiefest thyng in the seeking of Christ that contemning the worlde we seeke the kingdome of God and the righteousnesse thereof But because men are well persuaded of themselues and do assure themselues that they seek Christ very well when as they corrupt his whole power Christ after his accustomed manner doth double the word verilie as if hee would by an oathe bring to light the vice which lyeth hid vnder our hypocrisie 27 VVorke He teacheth whereunto he would haue his whâ—lie bent namely vnto eternall life but because by reason of the grâ—ssenes of nature we are alwayes addicted vnto earthly thinges therefore he doth first correct that disease which is ingendered in vs before he sheweth what we must doe This doctrine had been simple and plaine labour for the incorruptible meate but because he knew that mens senses are tyed vnto earthly cares he doth first of all commaund them to acquit themselues of these snares that they may arise vp into heauen not that he forbiddeth those that be his to labour that they may get themselues dayly foode but he telleth them that they must preferre the heaueÌ„ly life before the earthly because this is the only cause of liuing to the godly that being as strangers in the world they may make hast into the heauenly countrie Secondly wee must marke the drift of this place because they do corrupt the power of Christ who are addicted to their belly and earthly thinges hee sheweth what we ought to seeke in hym and for what cause we ought to seeke him And he vseth such metaphors as are agreeable vnto the circumstance of the communication If there had been no mention made of meate he might haue said without vsing any figure it behoueth you setting aside the care of the worlde to striue to attaine vnto the heauenly life but because they run to meate like beastes Christ frameth his speech metaphorically and calleth all that meate whatsoeuer doth appertaine vnto newnes of life VVe know that our soules are fed with the doctrine of the Gospel whilest that it worketh effectually in vs through the power of the spirite Therefore seeing that faith is the life of the soule what things soeuer do nourish further faith they are compared to meate Hee calleth this kinde of meate vncorruptible and he saith that it remaineth vnto eternall life that we may know that our soules are not fed for a day but that they are brought vp vnto the hope of blessed immortalitie because the Lord beginneth the worke of our saluation that he may finish it vntyll the day of Christ. Therefore it is meet that we receiue the giftes of the spirite that they may be to kens and pledges of eternall life For although the reprobate doe oftentimes refuse this meate hauing tasted thereof so that it doth not remaine in them yet doe the faithfull perceiue this force of the soule abiding when as they do perceiue that force of the spirite which is neuer fraile in his giftes yea which neuer falleth away Their reason is friuolous who gather out of the word worke that we doe merite euerlasting life by workes For Christ as we haue said doth figuratiuely exhort men to applie their studies vnto the meditating vpon the heauenly life whereas they are wont otherwise to bee set wholy vpon the worlde And Christ remoueth all doubt when he saith that he giueth this meate For no man doth obtain that by his own industrie which he hath of his gifte There is some shew of contrarietie these words yet these two things do easily agree together that the spirituall meat of the soule is the free gift of Christ and that it standeth vs vpon to endeuour to be made partakers of this so great a good thing For him hath God the father sealed He confirmeth the sentence next going before because he is appointed by his father to this end The old writers did falsly wrest this place vnto the diuine essence of Christ as if he were said to be sealed because he is the print and expresse image of the father For he doth not intreat in this place subtilly of his eternall essence but what is commanded and inioyned him what is his office and furthermore what we must hope for at his hands Furthermore the fit metaphor alludeth vnto the auncient custome for they sealed that with ringes which they would establish with their authoritie So Christ that he may not seem to take any thing to himselfe affirmeth that this office was laide vpon him by his father and that this decree of his father was reuealed as it were with a grauen seale The summe is seeing that it is not euerie mans office to feed y e soules with vncorruptible meat Christ commeth foorth promising himselfe to be the authour of so great a good thing he addeth moreouer that he is approued of God that he was sent vnto men with this marke of the seale Hereupon it foloweth that
deadly thunderbolt So at this day the Papists doe laugh at and boldly with fire and swoorde persecute the worde of God which is able to mooue stones only because trusting to the deceitfull title of the Churche they thinke that they are able to mocke God and men To be briefe hypocrites so soone as they haue gotten any beautifull cloake doe oppose harde stubbornnesse against God as if hee did not pearce into theyr heartes If yee were the children of Abraham Christ doth more plainly extinguish the degenerate children of Abraham from lawfull children for hee taketh away the very name from all those that are vnlike vnto Abraham It falleth out oftentimes indeede that the children doe not represent in manners their fathers which begate them But Christ doth not dispute in this place of the carnall originall but doth onely deny that they are accounted amongest the children of Abraham before God whiche doe not hold the grace of adoption by faith For seeing that the Lorde had promised vnto the seed of Abraham that he would be their God all the vnbeleeuers which did cast away this promise did thrust thēselues out of the stock of Abraham Therfore the state of the questiō is whether they are to be accounted the children of Abraham or no which doe cast away the blessing offered vnto them in the worde so that they may be neuertheles an holy stock the peculiar people of God and princely priesthood Christe denieth this and that for good causes because they must be borne againe of the spirite which are the children of promise and be new creatures whosoeuer desire a place in the kingdome of God The fleshly stocke of Abraham was no vnprofitable thing or of no valew if sobeit the truth were added For the election of God resteth in the seede of Abraham yet being free so that they are accounted the heires of life whō god doth sanctifie by his spirite 40 And now yee seeke He proueth by the effect that they are not the children of Abraham as they did bragge because they resist God For what is chieflye commended in Abraham but the obedience of faith Therfore this is the marke of the difference so often as wee are to distinguish his children from straungers For vaine titles are nothing worth before God what credite soeuer they carry before men Therefore Christe concludeth againe that they are the children of the Diuell because they are suche deadly enemies vnto true and sounde doctrine 41 VVe are not of fornication They challenge no more to themselues now then before For they thought it was all one to be the sonne of Abraham and of God But they were greatly deceiued therein in that they thought that God was bound vnto all the seed of Abraham For they reason on this wise God adopted vnto himselfe the stocke of Abraham therfore seeing that we are begotten of Abraham we must needs be the children of God VVe see now how they thought that they had holynesse from the wombe because they sprang from an holy roote Finally they affirme that they are the Church of God because they descende from the holy fathers Like as at this day the continuall succession from the holy fathers puffeth vp the Papistes and maketh them more then swell Satan doth so delude them and deceiue them that they separate God from his word the church from faith the kingdome of heauen from the spirite Therefore let vs know that although they be not bastards according to the flesh but boast of the laudible title of the Church yet are they nothing lesse then the children of God who haue corrupted the seede of life For what corners soeuer they runne into yet shall they neuer bee able to escape but that they bee puffed vp with this vaine bragge onely VVe succeede the holy fathers therfore we are the Church And if so be it Christ his answere was sufficient to refute y e Iewes withal it is no lesse sufficient at this day to refute these men It wil neuer be otherwise but y ◠hypocrites will with their most wicked boldnes vainly make boast of the name of God but they shall neuer make those beleeue that will stand to the iudgement of Christ but that these false boastinges whiche they blunder out are ridiculous 42 If God were your father you woulde loue mee for I. This is Christe his argument VVhosoeuer is the child of God he wil acknowledge and loue his first begotten sonne but you hate me therefore there is no cause why you shoulde boast that you are Gods children VVe must diligently note this place that there is no godlinesse no feare of GOD where Christ is reiected Feigned religion pretendeth God boldly but what agreement can they haue with the father who disagree with his only sonne what maner knowledge of God is that where his liuely image is refused And this is the meaning of Christ his wordes when he testifieth that he came from the father For hee giueth vs to vnderstand that all that is diuine which he hath and that therefore it is not likely that the true worshippers of God doe refuse his truth I came not saith he of my selfe you can obiect nothing vnto me which agreeth not with God and finally you shall finde no earthly or humane thyng in my doctrine and in the whole administration thereof For hee intreateth not of his essence but of his doctrine 43 VVhy doe yee not acknowledge my speeche because you cannot heare my woorde 44 You are of your father the Diuell and yee will doe the lustes of your father He was a murtherer frō the beginning stood not in the truth because the truth is not in him VVhen he speaketh a lye he speaketh of his owne because he is a lyer and the father therof 45 But because I say the truth you beleeue not mee 43 VVhy doy yee not He casteth the stubbornnes of the Iewes in their teeth in this place which was so great that they could not abide to heare him Hence gathereth he that they were caried with a diuelish furie I see no difference betwene speech and word For it is more to say then to speak But it were an vnmeete thing to put the lesser in the former place Many doe distinguish it so that the ende of the interrogation may be in the worde speech as if the interrogation did only consist in these words VVhy doe yee not acknowledge my speech so that the rendring of the reason doth follow immediately because you cannot heare my word But I think they ought rather to be read in one text as if he should haue said what is the cause that my word is barbarous and vnknowen to you that I do you no good by speaking vnto you and so consequently that you cannot vouchsafe to heare that which I speake Therefore he toucheth their dulnes in the former member in the other the stubborne hatred of his doctrine afterward he assigneth the cause of both when as he saith
which shal come to passe 14. He shal glorifie me because he shal take of mine and show vnto you 15. Al things which the father hath are mine therefore said I vnto you he shal take of mine and shew vnto you 8. VVhen yee shall come Omittinge the diuersitie of expositions whiche the obscuritye of this place hath broughte forthe I will onelye affirme that whiche I doe thinke dooth beste of all agree with Christ his meaning Hee had promised the spirit to his disciples he commendeth the excellency of the gift now by the effect because his spirit shal not gouerne vphold and defend them alone but shal spread abroad his force farther He shal reproue the world saith he That is he shal not onely abide shut vp in you but shall spreade abroade himselfe from you through his power throughout the whole worlde Therefore hee promiseth vnto them the spirite which shall be the iudge of the world and by whome their preaching shal be so liuely and effectuall that it shal bring those into order who passing their boundes beefore throughe vnbrideled lyberty were holden with no feare or reuerence And we must note that Christ speaketh not in this place of secrete reuelations but of the power of the spirite which appeareth in the externall preaching of the Gospel and in the voice of menne For how commeth it to passe that the voice of manne pearceth the mindes doth take roote there and finallye bringeth foorth fruite making fleshy heartes of stony heartes and renewinge the menne themselues saue only because the spirit of Christ doth quicken it Otherwise it shuld be a dead letter and a vaine founde as Paul teacheth excellently 2. Cor. 3. 6. where he boasteth that he is a minister of the spirite because God wrought mightely in his doctrine The sense therefore is this when as the Apostles shal haue the spirite giuen them they shall bee furnished with celestiall and diuine power that they maye exercise authoritie and haue iurisdiction throughout the whole world This is attributed rather to the spirite then to them because they shall haue no power of their owne seeing they shal be onely ministers and instrumentes and it is the spirite alone which is in them which shall gouerne I thinke that he comprehendeth vnder this word world aswel those that should be truely conuerted vnto Christ as the reprobate and hypocrites For the spirit reproueth men two manner of wayes in the preaching of the Gospel for some are touched throughly so that they humble themselues willingly they subscribe vnto the iudgemente readily whereby they are condemned Othersome although they being conuicted cannot escape guiltinesse yet doe they not yeelde from their heart neyther doe they submit themselues vnto the authority and dominion of the spirit but rather beeinge subdued they frette inwardly and being confounded they doe not yet cease to nourish stubbernnes in their hearts Now do we see how the spirite ought to reproue the world by the Apostles to witte because GOD reuealed his iudgement in the Gospel wherewith when the consciences were smitten they beganne to feale their own mysery and the grace of God For the word Elenchein is taken in this place for to conuicte That which is contained 1. Corinth â—4 24. shall bringe no small lighte to the vnderstanding of this place where Paul saith if they prophecie all and an vnbeleeuer or an idiote doe come in he is reproued of all he is iudged of all and so the secretes of his heart are made manifest Paule intreateth in that place properly of one kinde of reprouing to wit when the Lord bringeth his elect vnto repentaunce by the Gospel yet it appeareth euidently heereby how the spirit of God doth by the sound of mans voyce compell men vnacquainted before with the yoake to acknowledge and submit themselues to his gouernment Now the question is to what end Christ said thus Some doe thinke that he noteth the cause of the hatred whereof he made mention as if he should say that the world doth hate them for this cause because the spirite shall vrge the world on the other side by them But I doe rather subscribe vnto those other who teach that Christe didde intende some other thing as I haue alreadye touched in the beeginninge For it was verye requisite that the Apostles shoulde knowe that the gyfte of the spirite which was promysed them was no small gyft Therefore the excellencie thereof is descrybed that GOD shall by this meanes erecte his iudgemente seate to iudge the whole world 9. Of sinne Now it remayneth that we see what it is to reproue of sinne Christ seemeth to make infidelytie the onely cause of sinne and that is diuersly wrested by the interpreters But as I sayd before I will not declare what euery one of them teacheth or thinketh VVe must firste of all note that the iudgement of the spirite beginneth at the declaration of sinne For this is the beginning of spiritual doctrine that menne begotten in sinne haue nothing in themselues but the matter of sinne Furthermore Christ maketh mention of infidelitie to the ende hee mighte shew what the nature of man is in it selfe For because the bond wherby he vniteth himselfe vnto vs is fayth vntil we beleeue in him wee are without him and deuided from him Therefore these words importe as much as if he should haue said when the spirit shall come he shal declare and proue that sinne reigneth in the world without me Therfore infidelitie is named in this place because it separateth vs from Christ and so bringeth to passe that there is nothing left in vs but sinne To be shorte the corruption and frowardnes of mans nature is condemned in these words least we should think that there is one drop of righteousnes in vs without Christ. 10. Of righteousnes VVe must note the course of the degrees whiche Christ setteth downe Hee saith now that the worlde must be reproued of righteousnes For doubtlesse menne shal not hunger and thriste after righteousnes yea they shal with loathsomnesse refuse whatsoeuer shall be spoken of it vnlesse they shal be touched with the feeling of sin Especially we must thus thinke of the faithfull that they cannot profitte in the Gospel vntil they shal be first humbled which cannot be vntill they come to the knowledge of their sinnes It is the proper function of the law to call the consciences vnto Gods iudgement and to wounde them with feare but the Gospel cannot be rightly preached but that it muste bring from sinne vnto righteousnes and from death to life Therefore it must needes borrow that first member of the law wherof Christ spake And heere vnderstand that righteousnes which we haue by the grace of Christ. Christ placeth that in his ascention vnto his father and that not without cause for like as as Paule testifieth Rom. 4. 24 hee rose againe for our iustification so he sitteth nowe at the right hande of the father that he may exercise whatsoeuer power
litle while and yee shall see me And that I goe to the father 18. Therefore they saide what is this that he saieth A litle while we wâ—te not what he saith 19. Therefore Iesus knew that they would aske him and he said vnto them you enquire of this amongst your selues which I said a litle while and ye see me not and againe a litle while and ye shal see me 20. Verely verely I say vnto you that ye shal weepe and mourne but the world shal reioyce and ye shal be sorowful but your sorow shal be turned into ioy 16. A litle while and ye see me not Christ foretold the disciples ofteÌ„times of his departure partely that they might endure the same with a more valiant courage partely that they might more earnestly desire the grace of the spirite whereof they were not very much desirous so long as they had Christ present with them in body Let vs take heede therefore that we read not that lothsomly which Christ beateth in not in vaine First of al he telleth them that he shal be taken from them shortly to the ende that being depriued of the sight of him wherein they onely rested they may not yet cease to be of a good courage Secondly he promiseth them the ayde of his absence yea he promiseth that he shal be restored agayne shortly after that he shal be taken away but after an other sort to witte by the presence of the holy Ghost Although othersome do expound this second member otherwise yee shall see me when I shal rise againe from death but only for a short time because I shal be receiued into heauen by and by But as it seemeth to mee the woordes will not beare that seÌ„se A litle and ye shal see me Yea rather he doth lighten and mittigate the sorrow of his absence with this consolation that it shal not be long and so he commendeth the grace of the spirite whereby he wil be present with them continually as if he shuld promise that he wil returne shortly after and that they shall not be depriued of the sighte of him any long tyme. Neyther ought that to be accounted an absurd thing in that he saith he is seene whilest he dwelleth in the disciples by the spirit for although he be not seene with the bodily eyes yet his presence is known by the certeine experiment of faith That is true which Paule saieth 2. Cor. 5. 6. that the faythfull are absent from God so long as they are conuersante vppon earth because they walke by faith and not by sight but it is as true that they may worthily boast in the meane season that they haue Christ abyding in them by fayth that they â—leaue vnto him as the members to the head that they possesse heauen with him by hope Therefore the grace of the spirite is a glasse wherein Christ wyl be beholden according to that of Paule in the same place 16. Althoughe wee haue knowne Christ according to the flesh yet doe we know him no more If any manne be in Christ let him be a new creature Because I goe to the father Some doe expound it that the disciples shuld see Christ no more because he shuld bee in heauen and they vpon earth I doe rather referre it vnto the second member yee shall see me shortlye because my death is not destruction which may separate mee from you but a passage into heauenly glory whence my diuine power shall come euen vnto you Therefore hee meant in my iudgement to teach in what estate hee should stand after death that they might be contente with his spirituall presence and that they might not thinke that they were anye whitte the worse for this that he liued no longer with them as a mortall man 19. Iesus knew Although the Lord doth seeme sometimes to speak to deaffe men yet doth he at length so prouide for the rudenes of his than his doctrine is not vnprofitable And it standeth vs vpon to doe our endeuour that neither pride nor slouthfulnes may be added vnto slowenes but let vs rather shew our selues to be humble desirous to learne 20. Yee shal weepe and mourne Hee sheweth for what cause he foretolde that his departure was at hand and did also adde a promise concerning his speedy returne to witte that they might the better know how necessary the ayde of the spirit was There is prepared for you saieth hee an hard and sore temptation for so soone as I shal be taken away by death the world shal triumph You shall be in great heauines the worlde shall account it selfe blessed and you miserable Therefore I thought good to furnish you with necessary weapons vnto this fight And he speaketh of the time which should be betweene his death and the sending of the spirite because their faith laid then as it were oppressed and hidden Your sorrow shal be turned into ioy Hee meaneth that ioy wherewith they were endued when they hadde receiued the holy Ghoste not that they were free afterward from sorrow but because al their sorrow and heauines which they should suffer was swallowed vp with the spiritual ioy VVe know that the Apostles were enuied were slaundered had manye causes of mourning so long as they liued but when as they were renued by the spirite they put off the feeling of the former infirmitie that they might with heroâ—call loftines easily treade vnder foote what euilles soeuer were brought vppon them Therefore the presente infirmitie is conferred in this place with the power of the spirite wherewith they should be endowed shortly For being almost ouerwhelmed for a time they did afterward not only fight ioyfully but they did also triumphe gloriously in the middest of the battels Althogh we must also note that he doth not only meane the meane season betweene Christ his resurrection and the death of the Apostles but that which followed afterward also as if Christ should say ye shal lye as it were prostrate for a time but when as the spirite shal set you vppe there shall new ioy begin which shal be augmented coÌ„tinually vntil ye reioyce perfectly being receiued into the heauenly glory 21. A woman when she bringeth forth hath sorow because her hâ—ure is come but wheÌ„ she hath brought forth a sonne she remembreth the afflictions no more for ioy that a man is borne into the world 22. And ye haue sorow therfore but I wil see you againe and your heart shal reioice and no man shal take your ioy from you 23. And in that houre ye shal not aske me any thing verely verely I say vnto you that whatsoeuer ye shal aske the father in my name he shall giue it you 24. Hitherto haue ye asked nothing in my name aske and yee shal receiue that your ioy may be full 21. A woman when she bringeth forth Hee confirmeth the sentence next going before with a similitude yea he expresseth his meaning more plainlye to witte that their heauy hearts shal
be as it were forgetfull of him selfe and should praye for the common safegarde of the congregation If wee shall saye that it was not inconuenient that Zacharias hauing perfourmed his chiefest parte of prayer should then secondly haue some priuate consideration of him selfe it were not an vnapt answere But it is scarse probable that Zachary shoulde then haue prayed for the obtayning of a Sonne whereof he was past hope by the olde age of his wife Neither is there any certaine moment of tyme gathered of the woordes of the Angell VVherefore simply I interpreet that his desire was nowe heard which long beefore he had powred out before GOD. Furthermore the desire of hauing ofspring so there be no excesse is godly and holy as may be gathered out of scripture which esteemeth this not in the last place â—mong the blessings of God Thou shalt call his name The name of Baptist I thinke was giuen vnto him to declare the effecte of his office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the whiche the Greekes say Iohn with the Hebrewes doth signifie the grace of God But manye thinke the Sonne of Zachary so to bee called as beeloued of God I doe not thinke that fauour here to bee commended which god thought him priuatly to be worthy of but that which his message was about to bring to al men The time doth encrease the authoritie and estimation of his name because that before he was borne God imprinted in him a signe of his loue Matthew Marke Luke 1.   14. And thou shalt haue ioye and gladnesse and manye shall reioyce at his byrth 15. For hee shall be great in the sight of the Lorde and shall nether drinke wine nor strong drink and hee shal be filled with the holy Ghost euen from his mothers wombe 16. And many of the children of Israel shall he turne to their Lord God 17. For hee shall goe beefore him in the spirite and power of Elyas to turne the heartes of the fathers to the children and the disâ—bedient to the wisdom of the iust men to make ready a people prepared for the Lord. 14. Thou shalt haue ioye The Angell dooth signifie greater ioy then that Zachary as could comprehende of his new ofspring For he declared that hee shoulde haue such a sonne as he durst not wish for And streight wayes hee goeth further that that ioye shoulde not be priuate whereof the onelye parentes shoulde take their delectation or that it might keepe it selfe in priuate houses but shoulde bee common also to straungers to whome the profitte of his natiuitie shoulde bee declared Therefore it is like as if the Angell had sayde not a sonne to haue beene borne alone to Zacharias but a teacher and a prophet to all people The Papistes abused this place that they might bring in a prophane custome in celebrating the birth day of Iohn I let passe this that they woorshippe this day too much contrary to all good order with daunsinges leapings and all kinde of lasciuiousnesse with libertie of banketting which order they faigne to bee sacred vnto them and that they suffer them selues in that celebration to bee deluded with magicall artes and deuylish deuises no otherwise then as in the ceremonies of Ceres At this present it shall be sufficient for mee briefly to declare the Angelles woordes to haue beene wrested of them vnwisely to the annuall celebrating of his byrth day when the Angell simplye did commende the ioy which should come to all godly men by the fruit of his doctrine For they reioyced for a prophet to be borne vnto them by whose ministerie they were brought in hope of saluation 15. For he shall be great Hee confirmeth that which he sayde of ioy because that Iohn was appoynted to a thing great and vnaccustomed Neither yet are the vertues wherein hee did excell so much here praysed as the greatnesse and excellencie of his office is extolled Lyke as Christe when he affirmeth him to bee the chiefest among the children of women he hath not respect so much to the holynesse of his life as to his ministerie That which streight wayes after followeth Hee shall neither drinke wine nor strong drinke is not so to bee vnderstoode as though it were an especial vertue of Iohn to be a refrayner froÌ„ wine but because that by that especiall marke God would note his seruaunt whereby the worlde might know an euerlasting Nazarite The priests also refrayned from wine and strong drinke when they supplyed their courses in the temple The same abstinence was prescribed to the Nazarites vntill their vow were fulfilled And GOD would shewe by a notable token that Iohn in all his life was a Nazarite dedicate vnto him as we read also the same of Sampson But vnder this colour there is not to be faigned a woorshipping of GOD in abstinence from wine as Apes that with ambition will followe whatsoeuer they may perceiue of their fathers deedes Onely let all men haue temperaunce in estimation they that finde hurte in drinking of wine let them willinglye abstaine they that lacke let them take the want of it in good parte For that which pertayneth to the name of Sicera I willingly agree to their iudgement which shed with the Hebrewes doe thinke to be called euery kind of made wine Hee shall be filled with the holy Ghost This more inwarde note wherewithall the Angell saieth Iohn shall be signed was farre excellenter then the outwarde and visible signe In these woordes I thinke nothing els to be noted then his apparaunt towardnesse which might shew a hope of his excellencie to come Further I saye not such towardnesse as is also in prophane men but such as might accorde to the greatnes of his office The sense therefore is that the power and grace of the spirite shoulde not then onely shewe it selfe in him when that hee should aspyre to his office but that euen from his mothers wombe hee shoulde excell in the giftes of the spirite which as certaine signes shoulde testifie what hee should be For from his mothers wombe is as much to say as from his first infancie I graunt truely the power of the spirite to haue wrought in Iohn when he was yet included in his mothers wombe But in my iudgement the Angell here meant an other thing that Iohn being yet an infant should be brought as it were into the theatre with a singular commendation of the grace of God of the fulnesse it is not meete that we should more subtilly dispute or rather triffle with sophisters For the scripture doth by this name signifie no other thing then the excellent and not common aboundaunce of the giftes of the spirite To Christ alone we knowe the spirite to haue beene giuen without measure that wee might all drawe of his fulnesse and to be giuen to other by a certaine measure But they that aboue our common capacitie are endued with more plentifull grace are sayde to beefull of the holye Ghoste
And hath raised vp the horne of saluation to vs in the house of his seruaunt Dauid 70. As hee spake by the mouth of his holy prophetes which were since the world began saying 71. That hee would send vs deliueraunce from our enemies and from the handes of all that hate vs 72. That he would shew mercie towardes our fathers and remember his holy couenaunt 73. And the oath which he sware vnto our father Abraham that he would graunt vs. 74. That we being deliuered out of the handes of our enemies might serue him without feare 75. All the dayes of our life in holinesse and righteousnesse before him 67. Zacharyas was filled with the holy Ghost But a litle before it is shewed what this manner of speach meaneth that is that the seruantes of God are indued with more aboundant grace of the spirit the which they yet were not without before VVe read that the spirit was giuen to the Prophetes not that they were at other times without the same but because that the power of the spirite did more plentifully and fully shew it selfe in them as oft as they as it were by the hand of God were brought into the light to execute their office Therefore the knitting togeather of those two clauses which Luke vseth is to be obserued that hee was filled with the holy Ghost and prophecied For it signifieth that hee was then inspired from aboue more then ordinarily so that hee spake not after the fashion of men as a priuate man but that hee spake onelye heauenly doctrine So Paule ioyneth Prophesie and the spirit together 1. Thess. 5. 19. Quench not the spirite despise not prophesie that we might knowe that by the contempt of doctrine the light of the spirite is extinguished But this goodnes of God is worthy to be remembred that Zacharyas had not onely the vse of his speach restored to him againe which for niene monethes hee wanted but also his tongue was made an instrument of the holy Ghost 68. Blessed be the Lord. Zachary beginneth with thankes giuing but with a propheticall spirite he setteth forth the accomplished redemption promised before time in Christ whereof the saluation and felicitie of the Church did depend why he should be called the God of Israel vnder whose gouernment the whole world is subiect it doth better appeare by the texte namelye for that the redeemer was speciallye promised to the seede of Abraham Because that GOD had made his couenaunt onely with one people and nation whereof Zachary was now about to speak For good cause therefore doth he expresly name the name of that people to whom the grace of saluation properly or at least principally was sent and appoynted There is vnder this visiting a secrete opposition because that the countenaunce of God for a time was turned from the wretched children of Abraham for they were fallen into that calamitie and ouerwhelmed with so great a heape of mischiefes that no man would haue thought that God had any regard vnto them Furthermore this visitation of God whereof Zachary mentioneth is put as the cause and the beginning of the redemption Therefore resolue it thus God looked vppon his people that he might redeeme them And seeing that they were prisoners which God redeemed and that this kind of redeÌ„ption was spirituall we thereof gather that euen the holy fathers were not free from the yoake of sinne and the tyrrany of death but through the grace of Christ For Christ is said to be a redeemer sent euen to the holy and elect people of God But if redemption was but then at length brought of Christ when as he appeared in the flesh It followeth that the faithfull which were dead before his comming were all their life time seruauntes of sinne and of death which were a great absurditie I answer that the force and effect of this redemption which was once giuen in Christ was common in all ages 69. He hath raysed vp a horne of saluation That is a power to saue For the throane of Dauid being throwne downe and the people being dispearsed the hope of saluatioÌ„ in outward shew was also falleÌ„ away And surelye Zachary alludeth to the prophesies of the Prophets in the which there is promised a sodaine restitution when that al thinges with them were in greatest miserie and destruction And this sentence is taken out of the Psalm 132. 17 where it is sayde There will I make the horne of Dauid to budde for I haue ordayned a light for mine annoynted If that God doth shew his power to saue vs in no other meanes but in Christ then it is a most hainous offence to bow from him any way if that we hope to be saued from aboue But obserue that that is a horne of saluation to the faythfull which to the wicked is terrible so that dispearseth them or rather ouerthroweth them and beateth them to the dust He calleth Dauid the seruaunt of god not simply because he worshipped God as euery one of the godly doe but in an other respect namely that he was chosen his minister to gouerne and to preserue his people that he and his successours should represent the person and offices of Christ. And although there was then no shew of a kingdome left amongst the Iewes yet beecause that Zachary reposeth himselfe in the promises of God he doubteth not to call Dauid the seruaunt of God in whom God shewed a token of saluation that was to come VVhereof it followeth that Christe is then indeede constituted as the aucthour of our saluation when that there is a throane set vp for him amongst vs from the which he may gouerne vs. 70. As hee spake Least for the newnesse of it the saluation should be doubted of which he saieth was brought by Christ he citeth all the prophetes as witnesses of the same which being raysed vp in diuers tymes doe yet teach with one consent that we must hope for saluation from Christ alone And this is not the onely purpose of Zachary to prayse the fayth and constancie of God because that hee perfourmeth and fulfilleth that which he before in times past hath promised But his minde is rather to call the faithfull to the old prophesies that with the more certeintie and readines they might imbrace the saluatioÌ„ offered them wherof all the Prophetes from the beginning witnessed For truely our fayth in Christ is established vppon a sure stay when as it cometh forth confirmed with the testimonies of al the Prophets He calleth the Prophetes holy that thereby their wordes might haue the greater aucthoritie and reuerence as if he should haue sayde they are not light or common but approoued witnesses yea they are set forth by publike commaundement as if that from heauen they were called for this purpose from the common sorte of men But in small and seueral perticular poyntes to discusse how that all the Prophetes did witnesse of Christ it would be too long Let this suffice for this time â—ith it
are by imputation or imputatiuely that I may so speake righteous before god euen vntil the end because that otherwise they cannot stand before his tribunal seate except that dayly they haue recourse to the free reconciliation in his grace 78. Through the tender mercie In this so great a benefit Zachary as it is requisite doth set forth the mercy of God and he was not content to call it simply the saluation which was brought vs through Christ but he saith that it came out of the tendernesse or very bowelles of Gods mercy the which is more forcible Afterwardes hee metaphorically addeth that through the great mercie of God it came to passe that the daye gaue light to them that satte in darkenes Oriens i. the day springing in this place is not a participle for in greeke it is anatole that is the coast where the sunne ariseth to the which the fall is opposed Therefore Zachary extolleth the mercy of God in this that the darkenes of death being shaken off the light of life was restored to the people of God In this maner it becommeth vs as oft as we speake of our saluation to lift vp our minds to the mercy of God It seemeth to be an allusion to the 4. chap. 2 v. of Mal where Christ is called the sunne of righteousnes hauing health vnder his winges that is carrying it in his beames For the wordes light and darknesse there are the like in Esa. 9. 2. The people that walked in darknes haue seene a great light they that dwelled in the land of the shadow of death vppon them hath the light shined And in many other places are those wordes vsed But by these wordes wee are taught that there is no light of life in the world without Christ but that al thinges are couered with the most horrible darkenes of death Therefore in an other place Esay doth testifie that this is proper to the Church alone Behold saith he darknesse shall couer the earth and grosse darknesse the people but the Lorde shall arise vpon thee and his glorye shall be seene vpon thee Chap. 60. 2. Yet it is demaunded how the Israelites satte in the shadow of death whose heartes the Lord alwayes lightned through faith I aunswere that the godly which liued vnder the law being on euery side compassed with the darknesse of death did beholde light a farre off in the comming of Christe wherewith they were refreshed least they shoulde haue ben ouerwhelmed with present death It may be also that Zachary had respect to the miserable estate of his time But generally this is true for by the comming of Christ there arose a light to all the godly which were before and also which were to come which should quicken them because he extended his life also euen to the dead To sitte signifieth as much as to lye downe therfore Esay commaundeth the Church to arise when the day shone 60. 1. 79. To guide our feete By this clause Zacharyas teacheth that the chefe perfection of all goodnesse and felicitie doth consist in Christ alone The word peace might here haue beene vsed in his proper sense and shoulde not haue beene much amisse because that the light of Christ pacifieth the mindes of men But because that amongst the Hebrewes peace doth signifie a good blessed successe of al things I doubt not but that Zachary in this place would make Christ the aucthour of all perfect blessednes least that we should seeke any thing that is good else where but that we being perswaded that through Christ we should be made perfectly and wholy blessed might rest in him alone To the same purpose belong those wordes of Isaias 60. 19. Thou shalt haue no more sunne to shine by day nor moone by night for the Lord shall be thine euerlasting light If that Zachary by the onely beholding of his sonne that was yet a childe was lead to speak so notably of the grace and power of Christ before he was borne are not they thrise foure times vnthankfull which after that he is dead risen againe and ascended into heauen that hee might sitte at the right hand of his father doe esteeme lesse honourably reuerently of Christ and they extenuate his power whose praise the holy Ghost set forth while he was yet in his mothers wombe For we must remember that which I touched before that Zachary spake not of himself but as the spirit of God gouerned his tongue 80. And the childe grâ—w Luke addeth this to conclude the history with First he declareth that Iohn was strong in the spirit whereby hee signifieth that there was a rare and vnwoonted towardnesse in the chylde which was a signe that the heauenly spirite dwelt in him yet withall he saieth that hee remained hidde as one vnknowne in the wildernesse vntill the day came that hee should shewe himselfe that is vntill the Lorde appoynted to bring him forth whereby we gather that although Iohn knew well of his calling yet hee would not attempt anye thing before the time but taryed the calling of God Math. 1. 1. The booke of the generation of Iesus Christe the sonne of Dauid the sonne of Abraham 2. Abraham begate Isaac and Isaac begate Iacob and Iacob begat Iudas and hu brethren 3. And Iudas begate Phares and Zara of Thamar and Phares begate Esrom and Esrom begat Aram 4. And Aram begate Aminadab and Aminadab begat Naassâ—n and Naassâ—n begate Salmon 5. And Salmon begat Booz of Rachab and Booz begate Obed of Ruth and Obed begat Iesse 6. And lesse begat Dauid the king and Dauid the king begat Solomon of her that was the wife of Vrias 7. And Solomon begat Roboam and Roboam begate Abia and Abia begate Asa. 8. And Asa begat Iosaphat and Iosaphat begat Ioram and Ioram begat Oziaâ— 9. And Ozlaâ— begat Ioatham and Ieatham begate Achaz and Achaz begat Ezechias 10. Ezechias begate Manasses and Manasses begat Amon and Amon begat Iosias 11. And Iosias begat Iochonias and his brethren about the time they were caried awaye to Babylon 12. And after they were caried away to Babylon Iechonias begat Salathiell and Salathiell begat Zorababell 13. And Zorobabel begat Abiud and Abiud begat Eliacim and Eliacim begat Azor. 14. And Azor begat Sadock and Sadock begat Achim and Achim begat Eliud 15. And Eliud begat Eliazar and Eliazar begat Matthan and Matthan begat Iacob 16. And Iacob begate Ioseph the husbande of Marye of whome was borne Iesus which was called Christ. 17. So al the generations from Abraham to Dauid are fourteene generations froÌ„ Dauid vntil they were caryed away into Babylon fourteene generations and after they were caryed away vnto Babylon vntil Christ fourteene generations Marke Luke 3. 23. Iesus was supposed to bee the sonne of Ioseph which was the sonne of Eli. 24. The sonne of Matthat the sonne of Lâ—ui the sonne of Mâ—lchi the sonne of Ianne the sonne of Ioseph 25. The sonne of Mattathias the sonne of Amos the sonne
publike example was mineded to put her away secretely 20. But whiles hee thoughte these thinges beholde the Aungell of the Lorde appeared vnto hym in a dreame sayinge Iosephe the Sonne of Dauid feare not to take Marie for thy wife for that which is conceiued in her is of the holye Ghost 21. And shee shall bring foorth a sonne and thou shalt call his name Iesus for he shall deliuer his people from their sinnes 22. And all this was done that it mighte be fulfilled which was spoken of the Lorde by the prophet saying 23. Beholde a virgine shall beare a sonne and they shall call his name Emmanuel which is by interpretation God with vs. 24. Then Ioseph being raised from sleepe did as the Angel of the Lorde had inioyned him and tooke his wife 25. But he knew her not till she had brought foorth her first sonne and he called his name Iesus 18. The birth of Iesus Christ. Mathewe doth not as yet declare where or after what maner Christ was borne but how the heauenly generation was reuealed vnto Ioseph First he sayth that Mary was founde with childe of the holy Ghost not that that secrete worke of God was commonly knowen but as it became knowen vnto men so doeth he reueile the power of the spirite which as yet lay hid He sheweth the time when shee was betrothed to Ioseph and yet before that they came together for in respecte of the assuraunce of the mariage assoone as the mayde was promised to a man the Iewes esteemed her as a lawfull wife and therefore the lawe condemned them of adulterie which defiled them selues with them that were contracte The woorde which the Euangelist doth vse doth either modestly signifie a secrete accompanying together or it is simply taken for to dwell together as husband and wife shoulde make one house and one familie So the sense is that the virgin was not yet deliuered by her parents into the hand of her husband but as yet liued vnder the custodie of her parents 19. Being a iust man Some interpreters vnderstande that Ioseph because that he was iust would haue spared his wife so iustice with them should signifie humanitie or a moderation of the winde bent vnto gentlenesse But they are of better iudgement which reade these two clauses contrarily that Ioseph was iust but yet hee was carefull for the fame of his wife so that the iustice which is heere commended was in respect of the hatred and detestation of the sinne Because that he suspected lier of adultery nay because that he was perswaded that she was an adulteresse he would not nourish such an offence with his gentlenesse and certainly he is his wifes bawde who soeuer hee is that winketh at her vnchastitie good and honest mindes doe not onely abhorre such an offence but also the lawes doe spot with infamie such negligent slouthfulnesse as that is whereof I spake Therefore Ioseph with a zeale of iustice condemned the fault which he supposed to be in his wife yet his minde bent to humanitie staied him from executing the extremitie of the lawe This was a meane more qualified if he priuely departing shoulde go toe an other place whereby wee gather that hee was not of so softe and so effeminate a minde that vnder the pretence of mercye he woulde nourish the sinne by couering it Onely he remitted some what of the extremitie of the lawe and would not cast her foorth to the infamous reproche and it is not to be doubted but that his minde was stayed by the secrete instincte of the spirite for we know how outragious gelousie is and howe violently it carieth a man away wherfore although Ioseph had endured an ouer daungerous inuasion yet was he wonderfully crossed with diuers perilles which were at hand when he first beganne to deliberate of the matter I iudge the same of Maries silence though we graunt that for shame shee durst not tell her husband that shee was with childe by the holy Ghost yet shee was rather stayed by the prouidence of God then by her owne counsell or witte for if shee had tolde him as it was a matter incredible so Ioseph should haue thought that shee had mocked him and that all men would haue laughed at and haue taken as a meere fable neither should the Oracle of God haue bene so muche estemed of if it had followed after Therefore the Lorde suffered his seruaunt Iosephe to be caried awaye into a wrong opinion that with his owne voyce hee might reduce him into the way but it is to be knowen that it was rather done for our sakes then for his owne priuate cause for the Lorde by all meanes preuented least there should be any sinister suspition in the Oracle For seeing the Aungell commeth to Ioseph as yet ignoraunt of the whole matter the wicked haue no occasion to cauell for he came without parcialitie to heare the voice of God he was not entised by the flatteries of his wife the opinion which he had conceiued was not drawne from him by entreaties he was not bent to the contrary part by humane reasons but when the false offence of his wife stacke fast in his minde then did God shewe him selfe as lette downe from heauen to vs that he might be the more conuenient witnesse and haue the greater credit with vs. VVe see that it was God his will to teache his seruaunt Ioseph by an Angell to that ende that hee himselfe might be a heauenly messenger to others and might declare and tell that whiche hee hearde neyther of his wife nor of any other mortall creature That this mysterie was not at the first reuealed to moe this seemeth to be the reason because that it was meete that this incomparable treasure shoulde be kept secreate and only reuealed to the children of God Furthermore there is no absurditie in it if the Lord as he often vseth would by this meanes prooue and trie the faith and obedience of his children Certainly except a man maliciously refuse to credite God and to yelde himself in obedience to him hee will be sufficiently satisfied with these testimonies wherewyth this principle of our faith is prooued for the same cause also did the Lorde permit Marie to marrie that the celestiall conception of the virgin might be hidde vnder the veile of marriage vntil the appoynted time of reuealing the same In the meane while the vnfaithfull as their vnthankfulnesse and malice deserued are blinded and see none of these mercies 20. VVhiles he thought these things Heere we see how the Lord vseth to be present with his children in conuenient time and as they say euen in the very poynt or time of neede whereby we also gather that while hee seemeth to dissemble at our cares and sorowes he yet hath a regard vnto vs but he so staieth and secretely resteth while hee examineth our patience and then in his time appoynted hee helpeth vs. And althoughe his helpe seemeth to be slow and late yet it is
profitable that it shoulde be so deferred The Aungel appeared in a dreame this is one of the ordinarie maners of reuelations wherof mention is made Num. 12. 7. where God speaketh thus To the Prophets which are among you I will shewe my selfe either by a vision or by a dreame but I will not do so with my seruaunt Moses to whom I will shewe my selfe face to face but it is to be obserued that these sortes of dreames doe much differ from them which come of natural causes for they haue a marke of assurance engraued in them and they are sealed from aboue that we shoulde not doubt of the truthe of them The dreames which men commonly haue are woont to rise either of the constitution of nature or throughe euill disposition of the bodies or of such like causes But sometimes the spirit geueth witnesse to those dreames which are of God to assure vs certainly that it is god which speaketh Sonne of Dauid be not afraid This exhortatioÌ„ of the angel declareth that Ioseph was careful in his mind least he should be defiled with any infection by bearing with his wifes adulterie He therfore taketh away that opinion of the offence which he had conceiued in his minde to that ende that with a quiet conscience he might remaine and dwell with his wife hee applieth the epithite of the Sonne of Dauid to the preseÌ„t cause that he might stir vp his mind to that high mystery because that he was of that familie and that remaining aliue but with a few other from whence saluation was promised to the worlde Ioseph therefore hearing Dauid named out of whose stocke he came out to remeÌ„ber that notable couenant of God of the restitution of the kingdom so should know that he speakes not of any new or straunge thing for it is as much as if the Aungel by setting foorth the prophesies of the Prophets shoulde prepare Ioseph his minde to accept this present fauoure Thou shalt call his name Iesus Of the word it selfe I haue before spokeÌ„ briefly but sufficiently I will nowe onely adde one thing Their dreame is confuted by the woordes of the Angell which deriue this name from Iehoua the essentiall name of God for the Aungell sheweth why the sonne of God is to be so called that is because he shal saue his people whereof we gather an etymologye meere contrary to that which they imagine But in vaine doe they seeke by this cauill to slippe away Christ is to bee compted the author of saluation most properly and most aptly because that he is God eternall For we must not heere seeke onely what GOD hath performed and bestowed vppon vs but this name was geuen vnto the sonne for an especiall cause because of the commaundement whiche was enioyned him from the father and by reason of the office which he had when he descended to vs. Nowe it were meere madnesse to knitte these two woordes Iesu Iehoua together as if they were but one name seeing that they agree but in two letters and differre in all the rest and which haue no likenesse in them at all I leaue this kinde of forging to the Alchumystes from whom the Cabalistes do not much differre who haue inuented for vs these filthie and vaine toyes But the sonne of God when hee came to vs in the flesh had also his name geuen him of his father that by the same it might be openly shewed to what ende he came what his power was and what properly was to be looked for of hym for the roote of this name Iesu is from the Hebrewe verbe 〈◊〉 â—iphil which signifieth to saue and in the Hebrew is after an other maner pronounced namely Iehosua But the Euangelistes wryting in Greeke folowed the accustomed maner of speache for the Greeke interpreters as well in Moses as in other bookes of the olde Testament haue translated it Iesâ—un whereby their ignorance is again reproued which wrest wrythe rather then deriue this name Iesu from Iehoua for they accompt it for a great absurditie if that any mortall man should haue this name common with the sonne of God and they crie our tragically that Christ will neuer suffer his name thus to bee prophaned As thoughe that it were not well knowne of the contrary that the name of Iesu is as common to those menne as that of Iehosua Nowe seeing that it sufficiently appeareth that the Sonne of God vnder the name of Iesu is commended vnto vs as the authour of saluation we will sifte more neerely the Aungelles woordes Hee shall saue sayeth hee his people from their sinnes first this is to be obserued that they of themselues were lost whome Christ was sent to saue and namely hee is called the Sauiour of the Churche If they whome GOD hathe ioyned so neare vnto hymselfe are drowned in death and destruction vntill Christ restore them life then what shall wee saye of straungers to whome there was neuer anye hope of life appearing VVherefore it is to bee concluded while saluation in Christe is reiected that all mankinde is subiecte to destruction But the cause of destruction is with all to bee noted for the celestiall iudge doeth not pronounce the cursse against vs rashly and wythout a cause Therefore the Aungell witnesseth that wee pearished and were holden oppressed vnder the miserable yoke of damnation for that by our sinnes wee were estraunged from life whereby the corruption and wickednesse of our nature is reuealed vnto vs for if any manne were perfecte and able to liue a righteous life hee might be without Christ the deliuerer but all without the exception of any one haue neede of hys grace Therefore it foloweth that they are all the seruauntes of sinne and are destitute of the true righteousnesse Heere againe wee gather what maner and way it is that Christ vseth in sauing that is that hee deliuereth vs from sinnes Furthermore there are two partes of this deliueraunce first in that he by sacrifice hauing made a full satisfaction geueth vs free pardone and forgeuenesse whereby wee are exempted from the guiltinesse of death and are reconciled to God The next that he sanctifying vs wyth his spirite chalengeth vs from the tyrannie of Sathan that wee shoulde liue to righteousnesse therefore Christ is not acknowledged truely as a Sauiour vntill that by faith wee learne to embrace the free forgeuenesse of our sinnes and that we knowe that we are accompted righteous before God because that we are freed from guiltinesse then that we being without all trust either of our workes or of oure power aske of him the spirite of righteousnesse and truthe The Aungell wythout doubte nameth the Iewes the people of Christe whose heade and king he was ordained But because the Gentiles were shortly after to be grafted into the stocke of Abraham this promisse of saluation is generally stretched to all whiche by faith are vnited to that one bodye of the Churche 22 All this was dâ—ne They verye fondly
he came from heauen as a diuine man in whom the power of the holy spirit raigneth VVee certainly knowe him to be God manifested in the flesh but in the person of a seruaunt and in his humane nature there is also a celestial power to be considered The secoÌ„d question is why the spirite appeared in the likenesse of a Doue rather then of fire whose aunsweare dependeth of an analogie or similitude of a thing signified with the figure VVe know what the Prophet I say attributeth to Christ chap. 42. 3. A brused reede shall he not breake smoking flaxe shal hee not quenche hee shall not crie nor his voyce shal be heard For this gentlenesse of Christe wherin he louingly and gently calleth and daily biddeth sinners to the hope of saluation the holy spirite descended vppon him in likenesse of a Doue And in this signe there is a notable pledge of moste sweete comfort geuen vnto vs that we should not feare to come vnto Christe who commeth foorth vnto vs not with a fearfull power of the spirite but endued with a louing and pleasant grace He saâ—e the holy spirite Namely Iohn for it presently foloweth that the spirite descended vppon Christ. Nowe heere ariseth the thirde question how Iohn could see the spirite I answeare seeing the spirite of God is spreade in euery place and filleth the heauen and the earthe a descendinge is vnproperly attributed to it The same is to be accompted of the sight for although in it selfe it is inuisible yet it is sayde to be seene where as there is shewed some signe of his presence Iohn seeth not the essence of the spirite which falleth not vnder the sense of the eye neither did he see the power it selfe which is not coÌ„preheÌ„ded by humane sense but only by the vnderstaÌ„ding of faith but hee seeth the likenesse of a Doue vnder the which God shewed the presence of his spirite Therefore it is a Metonymicall kinde of speache wherein the name of a spirituall thing is geuen to a visible signe For as they doe folishly and preposterously vrge the letter that they mighte include the signified thing in the signe so it is to be noted that in these kindes of speaking is noted a coniunction of the thing with the signe According to this meaning the bread of the holy supper is called the bodye of Christ because it testifieth that it is truely geuen to vs for foode Yet that withall is to be remembred which I now touched there must not be imagined a descention of the thing signified that it should be soughte in the signe as thoughe it were there locally included but this one thinge ought enough and more then enough to suffice vs that the Lorde by his secrete power wil performe whatsoeuer he hath promised vs by figures Many also rather curiously then profitably doe demaund whâ—ther this Doue were a perfecte body or but a goast Though that the wordes of Luke seeme to affirme that it was not the substance of a body but only a likenesse yet least any man should therby take occasion of quarelling I leaue it as I finde it 17. A voice from heauen That voyce did sounde out of that diuision of the heauens whereof mention is made before that thereby his maiestie might the more certainly be manifest vnto him Also when Christe came openly to execute the office of a mediatour hee was sent from the father with this testimonie to vs that wee hauing this pledge of oure adoption might without feare call God himselfe our father The title of a sonne doeth truely and naturally belong to Christe alone but yet the sonne of God was shewed in oure flesh that that one which the father hath by his owne right might also obtaine the same for vs. VVherefore God bringing foorth Christ a mediator for vs with this title of sonne he declareth that he will be a father to vs all To the same purpose appertaineth the Epithyte of beloued for that wee of our selues being hated of God it is necessary that his fatherly loue should flowe vnto vs by Christ. And the best interpreter of this place is Paule to the Ephesians chap. 1. 6. when hee sayeth that we haue obtained fauour in his beloued sonne that we might be beloued of God The which is also more fully expressed in this clause In whome I am wel pleased For he doeth declare that the loue of God doeth so rest in Christ that he will powre forth himself from him vnto vs all and not to vs onely but also to the Angels themselues not that they needed a reconciliation which neuer were at discorde with God but because that they doe not perfectly adioyne vnto God but by the benefite of the head For the which cause he is also called the first borne of euery creature Col. 1. 15. And againe Paule in an other place teacheth that he came that hee might gather what things soeuer are in heauen and in earth Col 1. 20. Mathew 4. Marke 1. Luke 4. 1. Then was Iesus led aside of the spirite into the wildernes to be tempted of the deuill 2. And when he had fasted forty daies and forty nightes hee was afterward hungrie 3. Then came to hym the tempter and sayd if thou be the sonne of God coÌ„maund that these stones be made bread 4. But he answearing sayd It is wrytten man shall not liue by breade only but by euery worde that procedeth out of the mouth of God 12. And immediatly the spirite dâ—iâ—eth him into the wildernesse 13. And he was there in the wildernesse fourtye dayes and was tempted of Satan he was also with the wilde beastes and the Angels ministred vnto him 1. And Iesus ful of the holy Ghost retourned from Iordan and was led by the spirit into the wildernesse 2. And was there fourtye dayes tempted of the deuil and in those dayes hee did eate nothing but when they were ended hee was hungrie 3. Then the deuil sayd vnto him If thou be the Sonne of God commaunde this stone that it 〈◊〉 made bread 4. But Iesus answered him saying It is wrytten That manne shall not liue by breade onely but by euery woorde of God â— Then Iesus was led aside Christe went aside into the deserte for two causes First that after the fast of fortie dayes as a newe man or rather a heauenly hee mighte come foorth to execute his office Then that hee should not enter into so hard and notable an office except he were tried with reÌ„ptations as if he should so lay the foundation of his first exercise Therfore let vs know that Christ by the direction of the spirite was led from the companie of menne that the great doctour of the churche and embassadour of God should come abroade as one rather sent from heauen then taken out of some little towne and common sort of men So God vsed Moses when by his hand he would deliuer his law he tooke him into the mount Sinai and being led aside from 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
was so ready to obey the commaundement of Christe whome as yet hee did not know eyther to bee a Prophet or the Sonne of God No excuse canne serue our slouth that being taught that hee is our Lord and king and iudge and being tenne times commaunded by him to doe our duetie doe not yet stirre a finger LV. 6. They enclosed a great multitude of fishes The ende of the miracle was that the deitie of Christe beeing knowne Peter and others shoulde yeelde themselues to be his disciples Yet generallye by this example wee are taught not to feare that the blessing of God and happye successe shal not folow our labour as oft as at the commaundement and direction of Christe wee laye our handes to worke But there was such plentie of fishes as sanke the shyppes and astonyed the myndes of them that beehelde it For it was meete that the diuine glorye of Christe shoulde bee reuealed by this myracle that the credite might be wholly his LV. 8. Lorde goe from mee Though menne in their dayly prayers doe desire the presence of God yet it is necessary that assoone as GOD appeareth that they shoulde be affrayde and halfe dead with feare and amasednesse vntill he giue them comfort There is good cause whye they should so earnestly pray for the presence of God for he beinge absent they are enforced to feele them selues to bee miserable wretches and his presence is therefore fearefull because they then beginne to feele that they are nothing nay with what a heape of euils they are filled After this maner Peter so reuerenceth Christ in this myracle that he being amased with his maiestie would flee as much as he could And this did not onely befall to Peter but as by the text we doe gather they were al afrayd VVherefore we see that this feeling is planted in all men that they should be afraide at the presence of God And it is profitable for vs that what foolish boldnes or pride soeuer is in vs might be humbled so there shall presently be giuen comfort which may hold vs vp Therefore Christ with a sweete and friendly answere dooth recreate the mind of Peter and forbyddeth him to feare So the Lorde buryeth his in a graue that then he may giue them life LV. 10. From henceforth thou shalt catch men Matthew saieth I will make you fishers of men But Marke hath I will make you to be fishers By which wordes we are taught that Peter and the other three were not onelye chosen of Christ to be disciples but created Apostles or at the least chosen in hope of Apostleshippe Therefore here is not onely discribed a generall calling to the fayth but a speciall calling to a certaine office I graunte that the office of teachinge was not yet committed vnto them but yet Christe calleth and chuseth them into his company that he might frame them to teaching And this is wisely to be considered for all are not commaunded to leaue their parentes and their old trade of lyuing that they maye followe Christe on foote but the Lorde is contente to haue some in his flocke and Churche and to others hee appoynteth a proper standing Therefore lette them that haue the office of a publike person layde vppon them knowe that there is more to be required of them then of anye priuate persons So Christe chaunging nothinge in the common lyfe of others dooth bring these foure from theyr worke whereby they lyued before that hee might vse their help in a more notable office Also Christ chose vnto him grosse Idiotes no lesse rude in witte then voyde of learning that hee myght frame them naye that hee might renew them with the grace of his spirite that they might excell all the wisemen of the world For so it was his will to pull downe the pryde of fleshe and to giue a notable token of spirituall grace in them that we might learne to aske the lyght of fayth from heauen knowing that it cannot be obtained by our own industrie Furthermore that he chose not the vnlearned and rude that he would leaue them alwayes such that which he did maye not be drawne into example as if at this daye also such Pastors were to be ordayned as are after to bee instructed to execute theyr office For wee know what rule hee prescribeth vs by the mouth of Paule that is that â—one may be called except they be apt to teach And he did not chuse such as if he preferred ignoraunce before knowledge as some frantike men doe triumph to themselues in theyr owne ignoraunce and how much more they abhorre learning so much the nerer they thinke themselues to the Apostles And his will was at the first to chuse these base men that he might ouerthrow the vanitie of theÌ„ that thinke that the vnlearned shall not enter into heauen But after he ioyned Paule as a companion to these fishers who from his youth was diligently trayned vp in learning Act. 22. 3. But yet it pertaineth nothing to the matter to dispute more subtilly of the maner of the metaphor for that it was taken of the present matter yet when Christe spake of the preaching of the Gospell he aptly alluded to fishing because that menne wandering and scattered abroad in the world as in a vast and confused sea are gathered togeather by the preaching of the Gospell But the hystorie which is recorded in the first chapter of Iohn differeth from this For when Andrew was one of Iohns disciples he was by him delyuered to Christe and after he brought his brother with him and then they tooke him as their mayster but after they were receiued into a hygher office MAT. 22 And they without tarying Here first appeareth the force of Christes voyce not that the onely voyce of Christe dooth so effectuallye pearse into the hearts of men but because the Lord by his spirit doth inwardly driue all them that he will draw and pull to himselfe that they may obay his voyce Secondly the aptnes to be taught and the readinesse to obey is praysed in the disciples which prefer the calling of Christ before all the busines of the world Especially it becommeth the ministers of the worde to marke this example that all other cares being sette by they may addict giue themselues wholly to the Church whereto they are appoynted MAT. 23 Iesus went about all Galile Matthew reportes the same things agayne in an other place But there is no inconuenience seeing Christe for a time ceased not dayly to worke almost innumerable myracles that generally the course of the same is twise or thrise meÌ„tioned Now in the wordes of Matthew first it is to be noted that Christ neuer rested that he might spread the seede of the Gospel euery where Also Matthew calleth it the Gospell of the kingdome whereby the kingdome of God is established amongst men for theyr saluation Therefore he maketh a difference betweene the perfect and eternall beatitude and the prosperous and pleasaunt things
and pure frō all prophane follies and corruptions and to be filled with spirituall grace which maye edifie and with his sauour maye perfume all that shall heare it If this exposition stande then the last clause must be vnderstode of mutual peace which is nourished with that salte Yet because it is more probable that this latter sentence doeth depende of the former speache Christ seemeth to me to exhort his disciples to preserue the force and strengthe of theyr faith which may also helpe others As if he shoulde haue sayde you must doe your diligence that you be not onely seasoned within but also that you may season others yet because salte doeth bite with hys sharpnesse he therefore doeth presently admonish that the seasoning shoulde so be tempered that peace may yet remaine safe MATH 14. You are the lighte of the worlde Thoughe wee be all children of the light after that we be lightened with faith and are commanded to beare burning lightes in oure handes least wee wander in darkenesse and also to shewe the waye of life to others yet because the preaching of the Gospell was committed to the Apostles aboue all others at this day commaunded to the pastours of the Church therefore Christ geueth thys title peculiarely to them as if he shoulde haue sayd that they were on thys condition placed in suche a degree that they mighte geue lighte as from an highe to all others After hee addeth two similitudes A towne sette vppon a hill cannot be hidde neither is it vse to hide a candle when it is lighted By which woordes he woulde signifie that they should so liue as if they were sette oute to be looked vppon of all menne And certainly the higher a manne is placed the greater hurte he doeth by hys euill example if he behaue himselfe peruersly Therefore Christe willed hys Apostles to bende themselues the more to godly and holy life then any meane men of the common sorte because that all mennes eyes were sette vppon them as vppon lanternes neither are they by any meanes to be borne wyth except that godlinesse and integritie of life doe answeare to the doctrine whereof they are ministers The applying of this similitude by Marke and Luke seemeth to be vnlike for there Christe generally admonisheth them diligently to take heede least any manne beinge in darkenesse shoulde nourish vppe himselfe in a libertye of sinning for that which is hidde for a season shall at lengthe bee reuealed And thys is the meaning excepte that Christ rehearsed both these sentences abruptly not depending of the text MATH 16. Let your light so shine before menne After that he had taught his disciples that they are so placed that their vices as well as their vertues are seene farre off either for good or for euill example nowe he commādeth them so to frame their life that they may mooue all men to glorifie God Let men sayeth he see your good woorkes For as Paul witnesseth the faithfull doe prouide for good things not only before God but also before men For that he doeth after commaunde them in secrete and priuily to doe their good woorkes is only spoken to reprooue their ambition But now he commendeth to them a farre other end that is the glory of God alone Furthermore if the glory of good workes cannot be rightly attributed to God except they be acknowledged as receiued frō hym and he accounted as the only authour of them Heereby it appeareth that without open and grosse contempte of God freewil cannot be exalted as if that good workes either in parte or in whole sprang out of the power of man Againe it is to be noted howe louingly God dealeth with vs in calling good woorkes ours whereof by right he shoulde ascribe the whole praise vnto himselfe Mathewe 5. 17. Thinke not that I am come to destroy the lawe or the Prophets I am not come to destroy them but to fulfill them 18. For truely I saye vnto you Till heauen and earth pearish one iote or one title of the Lawe shall not scape till all things be fulfilled 19. VVhosoeuer therfore shall breake one of these least commaundements and teache men so he shall be called the least in the kingdome of heauen but whosoeuer shall obserue and teache them the same shall be called great in the kingdome of heauen Marke Luke 16. 17. Nowe it is more easie that heauen and earth shoulde passe awaye then that one title of the lawe shoulde fall 17. Thinke not Though Christ was of that perfection of life that he might rightly say that he came to fulfill the law yet he doth not here entreat of life but of doctrine Because that he did proclaime that the kingdome of God was come and did stirre vppe the mindes of menne wyth an vnwoonted hope and did also receiue his disciples by baptisme It is probable that the mindes of many doubted and diligently sought to what purpose that newnesse tended Nowe Christ declareth that his doctrine is so farre from any dissenting with the lawe so that it agreeth very well with the lawe and the Prophets and not so onely but it bringeth a full perfection to the same And it seemeth that he was especially led by two causes to testifie this consent of the law and the Gospel Assone as there springs out any newe kinde of teaching the common people take it as if there shoulde be an alteration of all things And the preaching of the gospell was in that order as I sayde euen nowe that made them hope that the Churche shoulde bee altered into an other estate then it was before they did therefore thinke that the olde and vsuall kinde of gouernment was abolished VVhich opinion had bene very hurtfull many wayes for the godly woorshippers of God woulde neuer haue embraced the Gospell if it had beene a defection from the lawe and the light and troublesome spirites would assay by taking suche an occasion greedily to ouerthrowe the state of religion for we knowe howe ouerthwartly rashnesse lifts vp it selfe in new things Furthermore Christe sawe very manye of the Iewes which thoughe they professed that they beleeued the lawe yet they were altogether prophane and degenerate for the estate of thinges amongest that people were so decaied and all thinges were filled wyth suche corruptions so that through either slouthe or malice the Priestes hadde quenched the pure lighte of doctrine so that there remayned no greate reuerence of the lawe If that there hadde beene brought a newe kinde of doctrine that shoulde haue discredited the lawe and the Prophetes then religion hadde beene miserably shaken This seemeth to be the first cause why Christe denied that hee came to destroye the lawe as it may be easily gathered oute of the texte For to confirme the same he presently addeth that it cannot be that one iote or title of the lawe shuld passe vnfilled and hee accurseth those teachers that doe not labour faithfully in mainteining the authoritie of the same And
they not searche it out Then sith the speach is ambiguous and Christ speaketh no otherwise then the Prophetes were woont when they witnessed the grace of God why do they take it in y â— worse part which might bee more fauourably interpreted Therefore it appeareth that they were first infected with euill wyll and choler which doe so gladly take an occasion to condemne Christe Also they doe secretely imagine in their heartes how in his abseÌ„ce they may disfame him amongst their companions This is truly said of them that God onely hath power and aucthoritie to forgiue sinnes but they conclude euil that it belongeth not to Christ when as he was God manifested in the fleshe It was their duetie to haue demaunded by what right Christ tooke that aucthoritie vpon him Now without any inquirie they imagine him to bee some of the common sorte of menne they do rashly proceede to condemne him 4. VVhen Iesus saw their thoughtes Herein doth he make a manifeste shew of his godhead in that hee vttereth their secrete thoughtes For no man knoweth what is in man saue his spirite 1. Cor. 2. 11. Therefore Marke addeth that he knew in his spirit as if he should haue sayde man coulde not discerne that which lay hidde in their heartes but Christe by his diuine spirit searched and pearced thither And hee saith that they thought euil things not that it grieued them to haue that attributed to a mortall man which God chalengeth to himselfe alone but because they did proudly and maliciously refuse God offering himselfe openlye vnto them 5. VVhether is it easier The meaning is Sith it is not easier by a word to giue lyfe to a dead body then to forgiue sinnes it ought not to be wondred at that hee forgiueth sinnes whereas hee perfourmeth the other But Christ seemeth to reason very slenderly For as much as the soule excelleth the body so much doth forgiuenesse of sinnes exceede the curing of the bodye But it is easily aunswered for Christ applyeth his speach to their capacitie which as they were menne vnregenerate so were they more mooued with outwarde signes then with all the spirituall power of Christe which auailed to euerlasting saluation So in Iohn 5. 28. hee proueth the effectuall power of the Gospell to giue lyfe to men by this that at the laste daye hee wyll rayse vppe with his voyce the dead out of theyr graues Therefore this argument was forcible enoughe to confute them which did moste esteeme of an outwarde myracle that they coulde not rightlye denye but that he had forgiuen the sickmans sins while that he restored him strength and health because that the forgiuenes of sinnes appeared by this effect 6. Hath aucthoritie in earth This power was farre beyonde that which was committed to the Apostles and which the Pastors of the Churche doe execute at this daye For they doe not forgiue but testifie forgiuenesse whyle that they vtter the ambassage committed vnto them But Christe in these wordes affirmeth that hee is not onely a minister and a witnesse of this grace but also the aucthour of the same But what meaneth that clause vppon earth For why should hee say that wee hadde our sinnes forgiuen vs heere except the same were confirmed in heauen Namely this was the will of Christ to shew that they nead not to seeke farre for forgiuenesse of sinnes because that in his person it was brought as it were into mennes handes For such is our readinesse to distrust we neuer dare account God to be merciful towardes vs except he comming neere doe shewe himselfe familyarly vnto vs. Now because that Christ for this cause came downe to the earth that hee might offer to men the present grace of God hee is sayde to forgiue sinnes vppon earth beecause that in him and through him the will of GOD was reuealed whiche to the capacitie of the fleshe was hydde beefore aboue the clowdes â—â— VVhen the multitude saw it For this merueiling whereof heere is mention made the other two doe saye they were astonied or amased Luke also addeth that they were afrayde but it is the purpose of them all to teach that the power of God was not onely simply knowne but that they were all striken into a merueiling so that they were enforced to giue the glory to God But the feare which folowed this merueling preuayled thus farre that they shoulde not murmurre against Christe but that they shoulde reuerentlye submitte themselues vnto him as to a Prophet of God Matthew expresly saith that they glorified God which had giuen such power vnto men wherein they seeme to be farre wide For though they see a man with their eies yet in their minde they ought to behold in him somewhat aboue manne This was well done that they affirme that the nature of man in Christ was endued with so great power for the good of all mankinde but their confession was somwhat erronious because they doe not as yet vnderstand him to be God manifested in the flesh In summe this was true that God had giuen such power to menne but these men which knew not the maiestie of God ioyned with flesh did not as yet vnderstand the manner and cause of the giuing Matth. 9. Marke 2. Luk. 5. 9. And as Iesus passed forth from thence hee saw a manne sitting at the receit of custom named Matthew and he said vnto him follow me and hee arose and followed him 10. And it came to passe as Iesus sate at meat in his house behold many Publicans sinners that came thither sate downe at the table with Iesus and his disciples 11. And when the Pharises sawe that they said to his disciples why eateth your maister with Publycans and sinners 12. Now when Iesus heard it he said vnto them the hole nead not a Phisition but they that are sicke 13. But goe yee and learne what this is I will haue mercie and not sacrifice for I am not come to call the righteous but sinners to repentance 13. Then hee wente againe towarde the sea and all the people resorted vnto him and hee taughte them 14. And as Iesus passed by hee sawe Leui the sonne of Alpheus sitte at the receite of custome and sayde vnto him follow mee and he arose and followed him 15. And it came to passe as Iesus sate at table in his house many Publycans and sinners sate at table also with Iesus and his disciples for there were manye that followed him 16. And when the Scribs and Pharises saw him eate with the Publycans sinners they sayde vnto his disciples how is it that hee eateth and drinketh with Publicans and sinners 17. Now when Iesus heard it he said vnto them the hole haue no neede of the Phisition but the sicke I came not to cal the righteous but the sinners to repeÌ„taunce 27. And after that he went forth and saw a Publycan named Leui sitting at the receit of custome and said vnto him folow me 28. And he lefte all rose
doeth not heare their requestes but for this cause that hee might knowe what manner of people the Gadarenes were And it may be that he gaue that liberty to the deuils ouer their swine that hee mighte by that meanes punishe their offences But as no certaine cause doth appeare vnto vs so it doth behooue vs reuerently to deeme of the secret iudgement of God with godly humility to honor the same But this place doth teach vs how foolishly certeine prophane menne doe trifâ—le which imagine that diuelles are not essentiall spirites but onelye wicked affections For how can couetousnes ambition crueltie and infidelitie enter into swine Therefore wee knowe the euyll spirites as they are appoynted to destruction to be enemies of mankinde to that end that they maye cary as many headlong with them to the same destruction as they can MAR. 15. They came to Iesus VVee haue hereby a notable instruction all which feele the hand of God doe not profit as they ought that they might thereby submit themselues vnder true holynesse The Gadarenes beholding the miracle were afraid namely because the maiestie of God did shine in Christ. Thus farre they did well But that they sende him out of their coastes what could they haue doone worse then that They also were scattered the shepheard is ready which gathereth together nay God stretcheth out his armes by his own sonne that he might cary them which were ouerwhelmed with the darkenesse of death in his owne armes into heauen They had rather lose the saluation offered them then any longer abide the presence of Christ. They seeme to be offended at the losse of their swine but Luke noteth a greater cause that they were taken with a great feare and certeinly being exasperated by receiuing that losse they would els not haue required him but they would haue driuen him out more roughly But when they reuerence him as a minister of God and being afrayde doe yet desire to haue him further from them we see that they were touched with no feeling of the grace of God And certeinly though all the wicked doe reuerence God and doe bestow much time in appeasing him yet if their choice were giuen them they would conuey themselues a great way from him becuase his face is terrible to them so long as they think him to be a iudge rather then a father Hereof it commeth to passe that the doctrine of the Gospell then the which nothing can be imagined to be sweeter is in diuers places grieuous and sowre so that a great part of the world would wish it buried Yet it is true that parte of the feare ryseth through their losse So at this day while menne doe openlye and priuately account that the kingdome of Christ is against their commodities being possessed with a wicked feare of the flesh they will not taste of his grace Therefore at his comming they imagining God rather to be angry then merciful asmuch as in theÌ„ lyeth send him away to an other place And this is a token of vile blockishnesse that the losse of their hogges doth more terryfie them then the saluation of the soule doth make them ioyfull LV. 38. The man besought him The Gaderenes cannot abide him with them but the man which was delyuered from the deuill desireth that hee may lose his countrey and follow him Hereby appeareth how much difference there is betweene the knowledge of the goodnes and of the power of God because the power striking in a feare maketh men to flye from the sight of God driueth them farre away but the goodnes doth sweetely allure so that they account nothing more to be desired then to be vnited to God It is vncerteine why Christe refused to haue this man to follow him except he hoped that greater profit should aryse by his telling that so excellent and notable a benefit amongst his owne countrey men And Mar. Lu. do testifie that he did so Christ purposely coÌ„mandeth him to shew forth the work of god not his own so that he being accouÌ„ted for a true Prophet minister of God and this hee dooth that he might get credit to his doctrine For so it was meete by a litle at once to instructe that rude people which as yet knew not his godhed And though Christ is the ladder whereby we ascend to God the father yet because hee was not as yet reuealed he beginneth at the father vntill he haue a more fitte opportunitie Now this doctrine is to be added Christ in the person of one manne sheweth a token of that his grace which he extendeth to al mankinde For though we are not tormented of the deuill yet he holdeth vs bound vnto him vntil the son of God del yuer vs from his tirannye VVe wander naked rent and deformed vntill he restore vs to a sound and a perfect minde It remaineth that we testifie our thankfulnes in celebrating his grace Matth. 10. Mark 6. Luke 9. 1. And hee called his twelue disciples vnto him and gaue them power against vncleane spirits to cast them out and to heale euery sicknes and euery disease 2. Now the names of the twelue Apostles are these the first is Simon called Peter and Andrew his brother Iames the sonne of Zebedeus and Iohn his brother 3. Phillip and Bartlemew Thomas and Matthewe the Publican Iames the sonne of Alpheus Lebbeus whose surname was Thaddeus 4. Simon the Cananite and Iudas the Iscariot who also betrayed him 5. These twelue did Iesus send forth and commanded them saying goe not into the way of the Gentiles and into the citie of the Somaritanes enter yee not 6. But goe rather to the loste sheepe of the house of Israel 7. And 〈◊〉 yee goe preach saying the kingdome of heauen is at hand 8. Heale the sicke cleanse the Lepers raise vp the dead cast out the deuils freely ye haue receiued freely giue 7. And hee called y e twelue and beganne to seÌ„d them two two and gaue theÌ„ power euer vncleane spirits 1. Then called he the twelue disciples togeather and gaue them power and auctority ouer deuils and to heale diseases 2. And he sent thâ—â— to preach the kingdome of God and to â—urâ— the sicke Heere is discribed the calling of the Apostles but not suche a calling as you heard of before when the Lord minding to prepare them to their office chose them into his felowship for now they are called to the present execution of the same they are commaunded to prepare themselues to the worke commissions are giuen them and least they shoulde lacke aucthoritie they are adorned with the power of the spirit Therfore first they were chosen and prepared in hope that they should work now Christ telleth them that the houre is come when they must set their handes to the work Yet it is to be noted that he speaketh not as yet of the perpetuall Apostleship but onely of a temporall embassage wherby the mindes of men might be stirred vp wakened
thether aboute them so farre as they can go So while they wil not cast themselues into daunger they renounce Christe this calleth them 17. Beware of menne Erasmus addeth them because he thought that the article had the force of a pronounce demonstratiue But in my iudgment it is better to take it indefinitelye as if Christ should haue sayde you must walke wisely amongst menne where al thinges are full of deceites and daungers But he seemeth to fight against himselfe for this were the best way of heede to doe their owne busines at home and not to sende them forth abroade I aunswere hee noteth here an other kynde of heedefulnesse not that they shoulde leaue theyr office for feare but that they should not be troubled beeyonde measure with sodaine mischiefes For we knowe that they which are assaulted vnawares doe become as people halfe dead Therefore Christ commaundeth his to looke beefore what shall folowe that they might in tyme prepare theyr mindes to beare conflicts To be short he soundeth an alarme to them that they might the spedilyer prepare themselues to battell Far as too litle forecast and too much doubtfulnes doth weaken many so carelesse securitie doth make many drunken that they running on vnaduisedly doe faint at the most neede For they will delyuer you vp to the councilles VVee may easily gather by these wordes that the contentions which Christ now speaketh of to his Apostles ought not to be tryed to their first iourney wherein they founde no such thing But this is the purpose of his forewarning that they should not be at any time dismaide for it was a poynt of singular vertue that poore menne should be of a bolde courage when they should come before Princes and not bee amased at any glistering shew of the world He admonisheth them also that they shal not haue contentions in Iudea onely but in places further distant not onelye that they might prepare themselues by long meditation for that warfare but that being confirmed with their maisters wordes they should not doubt but that they were gouerned by the heauenly prouidence That which is added for a witnesse to them and to the Gentiles hath this meaning the will of God is to be declared also to straunge Princes and to nations that be a farre of that they might be inexcusable whereby it followeth that the Apostles shall not loose theyr labour for euen where menne shall bee conuicted for contumacy the iudgement of GOD shall be shewed 19. Bee not carefull This is added for a comfort for Christ should haue exhorted his disciples a hundred tymes in vaine if he had not also promised them that GOD would be present and that through his power they should certeinly be conquerers Hereby we gather that it was not the purpose of Christ in vttering these daungers to diminish theyr zeale whereby it was necessary that they should be the more enflamed if they would execute theyr office rightly It is a great thing to come before Princes for not onely feare but euen shamefastnes also dooth amase the mindes of good menne Then what if Princes shoulde breake out and almoste thunder with deadlye anger yet Christ forbiddeth his to be carefull because the spirite shall teach them what to say For the more a manne knowing his own weaknesse distrusteth himselfe so much the more hee feareth except hee haue helpe from an other place And we see many which doe therefore faynt because they measure the succcesse of these thinges which they take in hand to doe by theyr owne forces which are very small or none at all Therefore Christ forbiddeth his disciples to look what they can doe and commaundeth them only to depend and trust to the heauēly grace The question is not here saith hee of your abilitie but of the power of the holy Ghost who frameth and directeth the tongues of the faythfull to a pure confession of fayth And least they shoulde feare a present wante he declareth they shall haue helpe sent them euen in the very moment For the Lord dooth make the faythfull voyde of the gyfte of vtteraunce so long as hee requyreth no wittenesse of them and where necessitie shall require it hee maketh them verye eloquente whiche seemed before to be tonguetyed So in our tyme wee haue seene certeine martyres whiche beeing almoste bruitish after they were called to make confession of their faith they excelled wonderfully with the gift of speaking aptly and learnedly Further Christ would not that the Apostles shoulde be without all feare for it was profitable for them to bee carefull to sue by prayers that the holy Ghost might be giuen them but he would that they should cast awaye that carefull meditation wherewith men did much hinder themselues For whyle they enquire with themselues what shall com to passe if this or that shoulde fall out they are vexed with miserable disquietnesse and doe not reste vppon the prouidence of God And whosoeuer will not giue this honour to the prouidence of God that it is able in due time to supply their want such certeinly are worthy to be tormented Matth. 10. 21. And the brother shall betraye the brother to death and the father the sonne and the children shal rise against their parentes and shall cause them to die 22. And ye shal be hated of all men for my names sak but he that endureth to the end hee shal be saued 23. And when they persecute you in this citie flye into another for verely I say vnto you yee shall not finish all the cities of Israel till the sonne of man bee come 24. The disciple is not aboue his maister nor the seruaunt aboue his Lord. 25. It is enough for the disciple to be as his master is and the seruaunt at his Lord. If they haue called the master of the house Beelzebub how much more then of the houshold Mark Luke 6. 40. The disciple is not aboue his master but whosoeuer will be a perfecte disciple shall bee as his maister 21. And the brother shall betray First he admonisheth them how grieuous troubles doe remaine for them then he mitigateth all the sharpnesse by adding a notable consolation First he declareth that these things which were wont to be a defence or to bring some ease should bring an encrease of greater misery to his disciples for the brethren which ought to helpe the oppressed to reach the hand to them that are in calamitie and to prouide for their safegard shuld become their deadly enemies Yet they are deceaued which think that this doth befall onely to the faythful to be delyuered to death by their brethren For it may be that the father may persecute the sonne of a godly zeale if hee see him to be an Apostate from the sincere worship of God And in this behalfe the Lord cōmādeth vs to be forgetful of flesh bloud apply al our endeuor to the maintenaunce of the glory of his name Neither doth euery manne spare his kinsfolkes where
shall be ashamed of me of my woordes among this adulterous sinful generation of him shall the sonne of man be ashamed also when hee commeth in the glory of his father with the holy Angels 26. For who soeuer shal be ashamed of me of my words of him shal the sonne of man be ashamed when he shal come in his glory and in the glory of the father and of the holy angels Luke 12. 8. Also I say vnto you who soeuer shall confesse me before men him shall the Sonne of man confesse also before the Angels of God 9. But he that shal deny me before men shal be denied before the Angels of God In the same Chapter 51. Thinke ye that I am come to giue peace on earth I tell you nay but rather debate 52. For froÌ„ henceforth ther shal be â— in one house deuided three against two two against three 53. The father shal be deuided against the son the son against the father the mother agaist the daughter the daughter agaiÌ„st the mother the mother in law agaiÌ„st her daughter in law the daughter in law against her mother in law 32. VVho soeuer therefore He applieth that nowe to the present purpose whiche he spake before of the contempt of death because we must striue against the horrour of death least it drawe vs from a free confession of faith which God doeth straightly require and the worlde can not beare it Therefore for this ende it becommeth the disciples of Christ to be alwaies stronge and couragious that they may be alwaies ready for Martyrdome Further though the confession of Christ is neglected as a light matter of the greater part of men yet here it is accounted and woorthily as an especial worship of God and a singular exercise of godlinesse For if earthly kings for the greater defence of their glory encrease of their richesse do call their subiectes to armes why shoulde not the faithfull defend the glory of their heauenly king at least with their toung VVherefore it is certaine that they doe quenche faith as muche as in them lieth which suppresse the same inwardly as though the outward profession of it were but vaine For Christ doeth not in vaine call vs heere his witnesses by whose mouth his name should be renowmed in the worlde I say the will of Christ is that the profession of his name should be opposed against all false religions Because it is an odious thing he teacheth vs that no mannes faith should lie choaked in the heart but that it should openly shew it selfe before men VVho soeuer auoideth it and holdeth his peace doeth not he by dalying with the sonne of God banishe himselfe out of the housholde of God There is required of the teachers a more notable confession of faith then of priuate men Then because all menne are not endued with like measure of faith as euery man doeth more excell wyth the gifts of the holy Ghost so ought he to goe before in his example Yet there is not one of the faithfull which the Sonne of God wil not haue to be a witnesse But where when howe oft howe and howe farre our faith is to be professed it is hard to sette downe a certaine lawe but the occasion is to be considered that none of vs doe fail in his duetie in time And we must aske also of the Lord the spirite of wisedome and boldnesse by whose direction we may knowe what is conuenient and that we may boldly execute that which is certainly committed vnto vs. Him will I confesse There is added a promisse which in this behalf should kindle our zeale The Antitheses are to be noted for if we compare our selues with the Sonne of God howe vile a thing is it to denie him our testimonie when he offereth his againe to vs as in steade of recompence If we compare men mortall and of no estimation with God and Angelles and all the heauenly glory howe much more excellent is that whiche he promiseth then that which he requireth For although men be vnfaithful and peruerse yet Christ esteemeth as much of it that we giue testimonie to them as if it were the companie of God and Angels Therefore to amplifie it it is sayde by Marke and Luke In this adulterous generation least we shoulde thinke that we lost our labour because the hearers are not meete for it Further if the promisse mooue not any man sufficiently there followeth a horrible threatning when Christe shall appeare to iudge the worlde he will deny all them which vnfaithfully haue denied him before men Nowe let the enemies of the crosse goe and please themselues with their owne dissimulation when as Christ shall blot them out of the boke of life For who shall God acknowledge in the last day as children but them which are offeâ—ed to him by Christe And he declareth that he himselfe will be a witnesse against them that they shall not falsly thruste in themselues That which is sayd that Christe shall come in the glory of his Father and of the Angels is thus muche in sence his diuine glory shall then be shewed openly And the Angels as they doe nowe compasse the throane of God so shall they attend vppon him to adorne his maiestie The place out of the 12. of Luke answeareth to the text of Mathew But that which we set down out of the 9. chapter and out of Marke semeth to be spoken at an other time but because there is no difference in the doctrine I thought good to ioyne them togâ—ther LVKE 51. Thinke yee that I am come That which Christ required euen nowe of his disciples euery one of vs might performe for himselfe without any businesse if all the worlde with one consent woulde subscribe to the doctrine of the Gospel But because the greater part is not only against it but doeth also sharply resist it we cannot confesse Christe without the variance and hatred of many Therefore Christe admonisheth his disciples that they shoulde prepare themselues to the battell for of necessitie they must fight for the testimonie of the truthe And so hee preuenteth a double offence which otherwise might haue troubled their weake minds not a little Sith the Prophets promised peace and a quiet state vnder the kingdome of Christ what should the disciples else hope for then to haue all things quiet whether soeuer they should come Now when Christe is called our peace and the Gospell reconcileth vs to God it followeth that there shoulde be also brotherly concorde amongst vs. Therefore to haue strifes and contentions kindled in the worlde where the Gospell is preached seemeth not to agree with the prophesies of the Prophets much lesse with the office of Christ and nature of the Gospell But that peace which the Prophets commend because it is ioyned with faith flourisheth not but amongst the true worshippers of God and in godly consciences and it belongeth not to the vnbeleuers thoughe it be
of Christ is so deepe and secrete that menne cannot reach vnto the same vntill they be lightened of the father Note therefore that the father knoweth him not for himselfe but for vs that he might reueale him vnto vs yet the sentence seemeth not to be ful because the two partes of it agree not together It is sayd of the sonne that no man knoweth the father but he and he to whom he will reueale him but of the father this onely is sayde that he onely knoweth the Sonne but there is no mention made that hee should reueale I aunsweare it should haue beene in vaine to haue rehearsed that which he had spoke but now For what dooth the former thankes giuing containe but that the father hath reuealed the Sonne to whom he hath thought good Therefore that which foloweth nowe that no man knew the sonne but the father is as a reason rendred of that hee hadde spoke for this imagination might haue rysen what neede was it that the father should reueale the sonne who hath shewed himselfe to be seene openly Now that we vnderstand wherefore it is sayde that the sonne was knowne of the father alone it remaineth that we shuld consider the latter parte of the sentence That no manne knew the father but the sonne Also this knowledge differeth from the former for it is not sayde that the sonne knewe the father because hee should reueale him by his spirite but in that hee was the lyuelye image of the father hee sheweth him visiblye after a sorte in his owne person Yet I exclude not the spirite but I referre the reuealing whereof Christe nowe speaketh to the manner of the knowledge and so the text agreeth well togeather For Christe confirmeth that whiche hee sayde beefore that all thinges were giuen vnto him of the father that we might knowe that the fulnesse of the Godhead dwelte in him This is the summe it is the gift of the Father that the Sonne is knowne for hee openeth the eyes of our mindes by his spyrite wherein wee see the glorye of Christe which otherwise was hidden from vs but the father who dwelleth in light whereto no man can reache and is incomprehensible in himselfe is reuealed vnto vs by the sonne who is his liuely image so that he is sought else where in vaine 28. Come vnto me all yee Now he doeth louingly cal vnto him them that he acknowledgeth to be fitte to be his disciples For though he be ready to reueal his father to all yet the most part neglecteth to come because they are not touched with the feeling of their wants Hypocrites care not for Christ because they being drunke with their own righteousnesse neither hunger nor thirst for his grace They that are giuen to the worlde make no account of the heauenly life therefore Christe shoulde call those two sortes of people to him in vaine he turneth therefore himselfe to the miserable and to the afflicted Also he calleth them that labour and mourne vnder the burden neither doeth he generally meane all them that are oppressed with sorowe and griefes but them whiche being confounded in their owne sinnes and striken with the feare of Gods wrath are ready to fal downe vnder so great a burden God humbleth his elect diuers waies but because the most part of men oppressed with miseries doe yet remain stubborne and vntamed Christ meaneth by men wery and loaden them that haue their consciences afflicted with the guiltinesse of eternal death and are prickt so inwardly with their owne miseries that they fainte for this feblenesse maketh vs apt to receiue his grace For it is as if he shoulde haue sayde that his grace is therefore contemned of the moste parte because fewe doe feele their owne wante yet there is no cause why their pride or obstinacie should hinder afflicted consciences which sigh for remedy VVherefore lette vs leaue all them which are bewitched with the sleights of Sathan and do either perswade themselues to haue righteousnesse without Christe or else do imagine themselues to be blessed in this world Our miseries driue vs to seeke after Christ. And because Christe admitteth none to the enioying of his rest but them that fainte vnder the burden let vs learn that there is not a more deadly poyson then that sluggishnesse whiche planteth in vs a false and deceitfull opinion either of an earthly felicitie or of righteousnesse and vertue therefore lette euery one of vs daily stirre vp our selues and first let vs busie our selues to shake off the delightes of the world then let vs emptie our selues of all vaine trust in our selues But though this preparation to receiue the grace of Christe doeth discourage men yet it is to be noted that it is the gifte of the holy Ghost because it is the beginning of repentance whereto no man can attaine of himselfe Neither is it the purpose of Christ to teache what man can doe of himselfe but only how they ought to be affected which come vnto him They whiche restraine this burden and this labour to the ceremonies of the lawe doe tie the sentence of Christ too short I graunt that the burden of the lawe is intollerable and that it woulde ouerwhelme soules but that must be remembered which I sayd that Christe reacheth out his hand to all that be afflicted that he mighte make a difference betweene disciples and contemners of the Gospell But that general speache of Christe is to be noted for Christe doeth therefore without exception comprehende all that labour and are laden least any man through faithlesse doubting should shut vp the way against himselfe And yet all they are but fewe in number because that of that innumerable companie of them that are about to perish few feele themselues going to destruction The refreshing which Christ promiseth consisteth in the fre forgiuenesse of sinnes which only easeth vs. 29. Take my yoake on you Because we see that many doe abuse the grace of Christ while they turne it to serue the wantonnesse of the flesh therefore after Christe hath promised ioyfull rest to the miserable afflicted consciences hee also warneth them that he is a deliuerer vpon this condition that they should take his yoake on them as if he should haue sayd that he did not therefore free them from sinnes that they hauing God mercifull to them shuld therby take a libertie to sinne but that they being comforted by his grace shoulde take on them a yoake and that they being freed in conscience they might keepe in bondage the wantonnesse of the flesh And heereof is gathered a definition of that rest whereof he spake that is it freeth not the disciples of Christ from the warfare of the crosse that they should liue pleasantly but it exerciseth them vnder the burden of discipline and containeth them vnder the yoake Learne of me They are in my iudgement deceiued which think that Christ spake here of his mekenesse least his disciples as the comming of mighty menne is woont
that Christ looked vppon them angerly for he mighte well be angry at their wicked obstinacie And that we might know that his anger was iust and holy he layeth that it sprang of this that he mourned for the hardnes of their harts First therefore Christe is sorowfull that menne exercised in the lawe of God should be in suche grosse ignorance But because that malice blinded them he also conceiueth anger with his sorowe This is a right moderation of zeale when we mourne for the destruction of wicked men and are angry at their vngodlinesse And as this place declareth that Christe was not free from humane affections so we doe heereof gather that the passions themselues are not sinfull so that a temperate meane be kepte VVe cannot holde the meane by reason of our corrupt nature we are neuer angry no not for iust causes without sinne these thinges were not to be founde in Christe for not onely integritie of nature did beare rule in him but in him there also shoane a perfecte example of righteousnesse Therefore wee muste pray that the spirite of God may be giuen vs from heauen to correct and bridle our imperfections Math. 1â— Marke 3. Luke 6. 14. Then the Pharisies went oute and consulted against him how they might destroy him 15. But when Iesus knew it he departed thence and great multitudes folowed him he healed them al 16. And charged them that they should not make him knowen 17. That it might be fulfilled which was spoken by Esaias the Prophet saying 18. Beholde my seruaunt whome I haue chosen my beloued in whome my soule delighteth I will putte my spirite on him and heeâ— shall showe iudgement to the Gentiles 19. He shal not striue nor crie neither shall any man heare his voyce in the stretes â—0 A brused reede shall hee not breake and sinckinge flaxe shall hee not quenâ—he till hee bringe foorthe iudgement into victorie 21. And in his name shal the GeÌ„tiles trust 6. And the Pharisies departed straight way gathered acouÌ„cel with the Herodians against him that they might destroy him 7. But Iesus auoided with his disciples to the sea and a great multitude folowed him from Galile and from Iudea 8. And from Ierusalem and from Idumea and beyond Iordan they that dwelt about Tyrus and Sydon when they had hearde what greate thinges hee did came vnto him in great number 9. And he commannded his disciples that a ship shuld wait for him because of the multitude least they should throng him 10. For hee had healed many in so muche that they preased vpon him to touch him as many as had plages 11. And when the vncleane spirits saw him they fel downe before him and cried saying Thou art the sonne of God 12. And he sharply rebuked them to the ende they shoulde not vtter him 11. Then they wer filled full of madnesse and communed one with another what they might doe to Iesus 14. Then the Pharisies See whether obstinate fury carieth the reprobate in resisting and striuing against God for they being vanquished with his answeres do yet powre out their poyson more and more This certainly is a detestable monster that the chiefe doctors of the lawe which had the gouernment of the Church should as theues seeke after murthers But it is necessary it shoulde so come to passe so oft as they desire to haue ouerthrowne what soeuer is against their pleasure though it be from GOD himselfe It is not to be imputed to feare that Christe escapeth away by flight for he was not any thing more couragious after then nowe but he was ledde by the strength of the same spirite when he fledde wherewith he was endued after when hee willingly offered himselfe to death And this was a portion of his humbling which Paule commendeth Phil. 2. 7. that when he could by a myracle haue readily defended his life he hadde rather by flying take vppon him our infirmity Also he did not deferre to die for any other cause then because that a time conuenient appoynted by the father was not yet come Yet it is euident that he was preserued rather by a heauenly power then by flight for it had bene no hard matter for his enemies to haue broken into that place whether he went for he drawing such company after him and making that place famous by his myracles hid not himselfe in the darke but onely he withdrew himselfe out of their sight least he shoulde make them more madde Marke addeth that they tooke counsell with the Herodians whom they yet hated most deadly For when they would seme to be kepers and defenders of the publike liberty it was necessary that they should professe theÌ„selues to haue a deadly hatred against the tyrantes officers yet their madde hatred against Christ so farre preuailed that they not onely conspired with straungers but familiarly they insinuated themselues into their fauour whose company they otherwise abhord For when vngodlinesse by carying men hether and thether driueth them into diuers debates and controuersies yet it knitteth them togither with one consent to striue against the Lord. So no hatreds nor enemities doe let but that the extremest enemies doe ioyne hands togither to ouerthrow the truth of God 16. And he charged them Marke setteth downe an other more speciall matter that he put the vncleane spirites to silence which cried out that he was the sonne of God VVee haue in an other place shewed the cause why he woulde not admitte any suche witnesses Neither is it to be douted but that this confession was wrested out of the deuilles by the power of God but after that Christe had shewed that they were subiecte to his power he also not without cause refused their testimony But that extendeth farther which Mathewe sayeth that is that Christe commaunded that the fame of the myracles which he wrought should not be spred abroade not that he would haue it vtterly suppressed but that the roote being setled it might bring foorth fruite aboundantly in due season For we knowe that Christe plaied not with his myracles but had proposed this ende that he might proue himselfe to be the sonne of God and a Redeemer giuen vnto the world But he shewed himselfe by a litle a litle euen by certaine degrees neither was he otherwaies reuealed what he was then the time ordained by the father allowed Yet it is a matter worthy to be noted while the wicked doe most endeuour to ouerwhelm the glory of God they are so farre from obtaining that which they hope for that God applieth all their wicked endeuours rather to the contrary for though Christe was gone out of that famous place yet his glory ceaseth not to shine euen in secrete corners yea and breaketh out notably into his excellent brightnesse 17. That it might be fulfilled which was spoken Mathew meaneth not that the prophesie was altogither fulfilled in this that christ charged that rumors of his power should not be much vttered but herein
myracle is to be noted that they which saw it were amased and enquired amoÌ„gst themselues whether Iesus were the Christ. For the power of God being knowen they are led as by the hand to faith not that they profite at the first so much as they shuld for they speake doutfully but this is no small frâ—â—te that they stirre vp themselues more diligently to consider the glory of Christ. Some take it to be a ful affirmation but the woordes sound no suche thinge and the matter it selfe sheweth that they being amased at a thing vnloked for coulde not giue a perfect iudgement but onely that it came into their mindes that it might be that he should be the Christ. 24. But the Pharisies sayd Because they cannot deny a matter so euident and so plaine yet they doe malitiously slaunder that which Christ did by the power of God neither doe they onely obscure the praise of the myracle but they endeuour to bring it into slaunder as thoughe it had beene wrought by some magicall Exorcisme and that worke which could not be attributed to man they attribute to the deuill as to the author therof Of the woord Beelzebub I haue spoken in the 10. chapter And we haue spoken in the 9. chapter of the gouernment amongst deuils For it is not an opinion gathered of the errour or superstition of the common people that the Scribes held that there was one that was princely ruler amongst the wicked spirites but of a receiued opinion amongest the godly that as Christ is the head of the church so the reprobate should haue their head Math. 12. Marke 3. Luke 11. 25. But Iesus knew their thoughts said to theÌ„ euery kingdoÌ„ deuided against it selfe shall be brought to naught and euery citie or house deuided against it selfe shall not stand 26. So if sathan cast out sathan he is deuided against himself how shall then his kingdome endure 27. Also if I through Beelzebub cast out deuils by whome do your children cast them out Therefore they shal be your iudges 28. But if I cast out deuils by the spirit of God then is the kingdom of God came vnto you 29. Else how can a maÌ„ enter in to a strong mans house spoile his goodes except he first binde the strong man and then spoile his house 30. Hee that is not with mee is against mee and he that gathereth not with me scatereth 31. VVherfore I say vnto you euery sinne blasphemy shal be forgiueÌ„ vnto men but the blasphemy agaiÌ„st the holy ghost shall not be forgiuen vnto men 32. And who soeuer shal speake a word against the son of man it shal be forgiuen him but who soeuer shal speake against the holy Ghost it shall not be forgiuen him neither in this worlde nor in the world to come 23. But he called them vnto him said vnto theÌ„ in parables how can sathan driue out sathan 24. For if a kingdom be deuided againste it selfe that kingdome cannot stande 25. Or if a house be deuided againste it selfe that house cannot continue 26. So if sathan make insurrection against himselfe and bee deuided hee can not endure but is at an ende 27. No man can enter into a strong maÌ„s house and take away his goodes except hee first binde that stronge man and then spoile his house 28. Verely I say vnto you al sinnes shall be forgiuen vnto the children of men blasphemies wherewith they blaspheme 29. But he that blasphemeth against the holy Ghost shall neuer haue forgiuenesse but is culpable of eternall damnation 30. Because they sayd he had an vncleane spirite 17. But he knew their thoughts and saide vnto them euery kingdoÌ„ deuided agaiÌ„st it self shal be desolate a house deuided agaiÌ„st a house falleth 18. So if satan also be deuided against hiÌ„self how shall his kingdoÌ„ stand because yee say that I caste out deuils through Belzebub 19. If I through Belzebub cast out deuils by whom do your childreÌ„ cast them out Therfore shal they be your iudges 20. But if I by the â—inger of God cast out deuils doutles the kingdom of God is come vnto you as VVhâ—Ì„ a strong man armed kepeth his house the things that hee possesseth are in peace 22. But when a straÌ„ger then he commeth vpon him ouercommeth him he taketh from him all his armor wherâ—â— he trusted deuideth his spoiles 23. He that is not with mee is against me and he that gathereth not with me scatterâ—â— Luke 12. 10. And who soeuer shall speake a word against the sonne of man it shal be forgiuen him but vnto him that shall blaspheme the holy Ghost it shall not be forgiuen 25. But Iesus knew their thoghts Thogh Christ knew wel enogh had oft tried that the Scribes vsed of malice to wrest whatsoeuer he did to the worst part yet it is euident that Math. and Luke doe meane that Christe knew their harts And it semeth that they spake openly to Christ that he might heare their cauils but Christ by his diuine spirit knew of what mind they cauild For it commeth oft to passe that men iudge proposterously which fal through ignorance do not impugne the truth of purpose nor nourish any secret or hidden poyson in theÌ„ but are only caried hedlong with rashnesse Therefore the meaning of this text is that Christe did so much the more vehemently enuey against them because he was witnes iudge of the malice which they had conceiued inwardly Euery kingdom He first confuteth the cauil obiected against him by a common prouerb Yet that confutation seemeth not to be so ful for we know with what sleights sathan sometimes deludeth men making a shewe of variance that he may therby snare the minds of men in superstitions For the Exorcismes in poperie are nothing else but deuised and fained conflictes of sathan against himself But there can be no such suspition in Christ for he so casteth out deuils that he maketh them hole and sound to God As oft as the deuill hath this conflict with himselfe he so suffreth himself to be bound in iest that he himselfe yet hath the victorie and triumpheth But Christ assaulteth the deuill with open defiance so that he casteth him cleane out and leaueth him not any place to rest in Hee ouerthroweth him not on the one side that he may be stroÌ„ger on the other but he vtterly ouerthroweth all his deuices Therefore Christ reasoneth aptly that he hath no felowship with him for this father of deceit hath no other purpose but to vpholde and maintaine his kingdom If any Obiecte that the deuils are oft caried with a wilde giddinesse and a blind madnesse to ouerthrow themselues the answer is ready The meaning of Christes words is that there is nothing more absurd then that the deuil should willingly ouerthrowe that power that he hath ouer men who endeuoreth and applieth all the meanes he can to haue them in his bondage Furthermore Christ so vseth the coÌ„mon prouerbs
two Euangelists for they in setting down their historie say that the mother kinsfolks of Christ came when he had spoken of the vncleane spirit and Luke referreth it to an other time and onely setteth down the exclamation of the woman which we expounded eueÌ„ now But because it is wel known that the EuaÌ„gelists were not very curious in obseruing the course of times nor in prosecuting all perticular deedes sayings the answer is not so hard For Luke setteth not down what time Christes mother came but that which the other two set before the parable of sowing he setteth after And that he saieth a certeine woman of the coÌ„pany cried is somwhat like to this history for it may be that of an vnaduised zeale she extold that to the highest degree which she thought Christ made too smal account of they doe al agree in this that Christs brethreÌ„ mother came whil he was speaking in the middest of the company without doubt it was either because they wer careful of him or because they desired to learn for they laboured not to coÌ„e to him in vaine neither is it likly that they were vnbeleeuers which accoÌ„panied the holy mother There is no colour that Ambrose ChrisostoÌ„ do imagine that Mary did it of ambition For what nead this imagination wheÌ„ as the spirit doth euery where testifie to her commendation of her great godlines modestie It may be that the greatnes of their carnal affectioÌ„ made theÌ„ more busie then needed I deny not this but I iudge that they came of a godly desire to ioyne theÌ„selues to his coÌ„pany That Mat. reporteth that the message of their coÌ„ming was brought to him by one certein man and that Mar. Lu. do attribute it to mo hath no absurditie in it But as it commonly commeth to passe the commaundement which the mother gaue of calling him forth was receiued and so passed amongste many vntil at length it was brought vnto himself MAT. 48. VVho is my mother It is not to be doubted but that Maries importunitie is reproued in these wordes and certeinly she dealt very preposterously to attempt to hinder the course of his doctrine But yet this setting light by the kindred of flesh and bloud dooth deliuer a verye profitable doctrine while he receiueth all his disciples and faithful ones into the same degree of honour as if they had beene chiefe amonge his kinsfolkes But this sentence dependeth of the office of Christ for he declareth hereby that hee is not giuen to a certeine smal number but to al the godly which by faith should grow into one body with him Then that there is not a more excellent bond of kindred then the spirituall because he ought not to be accounted of after the fleshe but of the power of his spirit wherewith he was enriched by the father to renew menne that they which by nature were a filthy and cursed seede of Adam shuld by grace begin to be holy and heaueÌ„lye children of God Therfore Paul 2. Cor. 5. 16. saieth that Christe cannot be known truly after the flesh because the new repairing of the world is rather to be considered which exceedeth farre aboue mans power while he reformeth vs by his spirite to the image of God VVherefore this is in summe the purpose that we should learne to looke vpon Christ with the eies of faith also we must know that euery one that is regenerated by the spirite giueth himselfe wholy to God in true righteousnes to be throughly ioyned to Christe and so to be made one with him Further he meaneth that they doe the will of the father not which exactlye fulfill all the righteousnes of the law for so this name of brother which Christ giueth to his disciples shuld agree to no man but he especially commendeth faith which is the fouÌ„taine and beginning of holy obedience it also couereth the wants and offences of the flesh that they be not imputed For the saying of Christ is wel known this is the will of my father that euery man which seeth the sonne and beleeueth in him should not perish but haue euerlasting life Ioh. 6. 40. And though Christ seemeth here to haue no respect of bloud yet we know that he did in deede sanctifie mankind with worship and perfourmed the lawfull dueties towardes parentes but hee teacheth vs that in respect of the spirituall kinred the kinred of the slesh is of none or of smal estimation Let therfore this comparison so far preuaile with vs that we may pay that which is due to nature but let vs not be too much tied to flesh and bloud But sith Christe vouchsafeth that incomparable honour to the disciples of his Gospell that hee accounteth them for brethren our vnthankfulnes is to be detested if we reiect not all the desires of the slesh and bend all our endeuours hether Matth. 12. Mark Luke 11. 38. Then answered certeine of the Scribes and of the Pharises saying maister we would see a sign of thee 39. But he answered saide vnto them an euil adulterous generation seek a signe but no signe shal be giuen vnto it saue the signe of the Prophet Ionas 40. For as Ionas was three daies and three nightes in the whales belly so shal the sonne of man be three daies and three nightes in the heart of the earth 41. The men of Niniuie shal rise in iudgment with this generation and condemn it for they repented at the preaching of Ionas and behold a greter then Ionas is here 42. The Queene of the south shal rise in iudgment with this generation and shall condemne it for shee came from the vtmoste parts of the earth to heare the wisdom of Solomon and behold a greater then Solâ—mon is here  16. And others tempted him seeking of him a signe from heauen A litle after 29. And when the people were gathered thick together he began to saye this is a wicked generation they seek a signe and there shal no signe be giuen them but the signe of Ionas the Prophet 30. For as Ionas was a signe to the Niniuites so shall the sonne of man be to this generation 31. The Queene of the south shall rise in iudgemente with the men of this generation and shall condemne them for she came from the vtmost partes of the earth to heare the wisdome of Solomon and behold a greater then Solomon is here 32. The men of Niniuie shal rise in iudgment with this generation and shal condemne it for they repented at the preaching of Ionas and behold a greater then Ionas is here 38. Certeine of the Scribes Matthew reporteth somwhat the like againe in the sixteene chapter and Marke in the eight chapter VVhereby it appeareth that Christ was often questioned with of this matter so that their wickednes had no end which once were determined to resiste the trueth It is euident that they demaunde a signe that their vnbelief might haue some faire show namely that the
he leaueth the very meaning of the words For Luke woulde note what the behauiour of the woman was and what all men thought of her For though her sodeine chaunge hadde made her an other womanne before GOD then shee was before yet the infamy of her former life was not as yet extinguished amongst men Therfore by common iudgemente shee was a sinner that is of a wicked and shamefull life VVhereuppon Simon dooth euill inferre that Christ had not the spirite of discretion who knewe not that infamy so commonly knowne 40. Iesus answered Christ declareth by this aunswere how muche Simon was deceaued For the reuealing and setting forth his silente and secrete thought prooueth that hee hath some greater excellencie then the prophets For he answereth not his words but he refuteth that which he kept secrete within And that not for Simons sake onely but that we all may thereby learne that it is not to be feared that hee shoulde reiect any sinners from him who is ready no lesse lyberallye as with outstretched armes to receiue all then gentlye and louinglye to call them to him 41. Two debters The summe of this parable is that Simon erred in condemning the woman which the heauenly Iudge hath cleared And he proueth that she is righteous not because she hath satisfied God but because sinnes are forgiuen her for otherwise the similitude should not agree where Christ saieth the debtes were freely forgiuen the debters because they were not able to pay Therefore it is maruaile that so many interpreters were so grosly deceaued as though this woman shoulde obtaine forgiunesse by teares annoynting and kissing of his feere For the argument which Christ vseth is not taken of the cause but of the effect for this in order is first to receiue the benefit then to giue thanks and free forgiunesse is heere noted to be the cause of this mutuall loue In summe the argument wherby Christ proueth that this woman is reconciled to God is gathered of the fruites or the latter effectes 44. Hee turned to the woman The Lord seemeth so to compare Simon with the woman that he maketh him bound onelye for small offences But the manner of his graunting is as if he should haue said Simon imagine that thy guiltinesse were but small from the which the Lorde hath deliuered thee and that this woman was ouerwhelmed with many and most grieuous sinnes yet thou seest that she is forgiuen and she now doth testifie the same in deede For what meane these teares thus abundantly shedde what the continual washing of my feete what the precious ointment but that she confesseth her selfe to haue bene ouerwhelmed with a wonderfull weight of damnation And now she embraceth the mercie of God so much more carnestly by how much shee acknowledgeth her selfe to haue greater neede of the same Therfore by Christes words it can not be gathered whether Simons debt was small and whether hee was deliuered from the guiltines of the same It is rather to be beleeued that he was a blind hypocrite and then was yet drowned in the filthines of his sinnes But Christ rested vpon this one thing though she had bene a wicked woman yet these are manifest signes of her righteousnes that to testifie her thankfulnes she omitted no kinde of duetie and she declared by al meanes she could how much she was bound to God yet Christ admonisheth Simon that there is no cause why hee shoulde flatter himselfe as though he were free from al fault for he also had neede of mercie Then if he himselfe do not please God without forgiunes hee ought by these signes of repentaunce and thankfulnes to consider that whatsoeuer this woman had sinned was forgiuen her The wordes are to be noted wherein this woman is preferred aboue Simon namely that shee washed Christes feete with her teares and wiped them with her hayres when he had not commaunded to giue him so much as common water that shee ceased not to kisse his feete when he had not vouchsated to receiue Christ with a kisse of salutation for a guest that she had powred pretious ointment vpon his feete and he had not annoynted his head with oyle Also this was the cause why the Lorde who was a singular example of a sparing and moderate life suffered the cost of this oyntment to be beestowed vppon him beecause the miserable sinner shoulde by this meanes testifie that shee ought all to him For he desired not delightes nor was allured with pleasaunt sauour nor allowed glorious decking but looked onely for an earnest testimonie of repentaunce which is also sette forth by Luke as an example to vs. for the teares are witnesses of her sorow which is the beginning of repentaunce She came behynde Christ and there threw her selfe downe at his feete in which appeared her shamefastnes and humilitie she brought her oyntment and offered her selfe and all shee had in sacrifice to Christ. All these things are for vs to follow but the sheading of the oyntement was a perticular action which should be yll drawne into a general rule 47 Her sinnes are forgiuen her Some thinking the verbe to haue bene of the moode of exhorting doe gather this sense sith this woman sheweth by these notable deedes that she wholly burneth with the loue of Christ it is not meete that the Church should be more sharpe or harde against her but that she should rather be gently entreated though shee had grieuouslye offended But the maner of placing of the Greeke word being wel considered that subtill exposition may be reiected which the texte resuseth For a litle after Christ speaking to the woman rehearseth the same where the maner of exhorting could not agree And the contrary clause followeth this sentence lesse is forgiuen to him that loueth lesse Though the verbe of the present tence may be resolued into the preter tence For sith she endeuored to perfourme carefully al the dueties of pietie Christ hereof inferreth that though she was couered with many sinnes yet the mercy of God was greater then that she should be accounted a sinner any more But this loue is not sayde to be the cause of forgiuenesse but a signe following after as I sayde before For this is the meaning of the wordes They which see so great desire of pietie in a womanne are peruerse Iudges except they iudge thereby that God hath already bene mercifull vnto her so that free forgiunesse hath in order gone before For Christ doth not dispute by what price men should obtaine the grace of God but he proueth that God hath now forgiuen this miscrable sinner and that mortall man should not be so hard against her 48. Thy sinnes are forgiuen thee It may bee demaunded to what ende Christ promiseth her againe that forgiuenesse which she had obtayned and whereof shee was assured Some say that this was spoken not so much for her sake as for others But in my iudgement he had especiall regarde of her as shall more euidently
oft as God chastiseth any man in our sight he admonisheth vs of his iudgementes that euery one shoulde learne to examine themselues and to consider what they haue deserued And that he spareth vs for a time it is of his benignitie and mercy wherby he calleth vs to repentaunce and it ought to be farre from vs from taking occasion thereby of sluggishnes That Christ therefore might correct that wicked iudgement wherein we become enemies to them that are in miseries in afflictions and that hee might withall shake away those pleasures wherein euery man flattereth himselfe first he teacheth that they are not the worst which are hardest handled of al others beecause God so executeth his iudgementes in that order and maner as hee shal think good so that some are presently punished others do rest long in idlenes and pleasures Then he saith that as many calamities as befall in the world ar so many testimonies of the wrath of God VVherby we gather what destruction there remaineth for vs except we amend TheÌ„ there aryseth occasion of exhortation of this that some brought worde that Pylate mingled mannes bloud with sacrifices to witte that sacrifises by such an haynous deede might come into detestation And because it is likelye that this reproach was done to the Samaritanes which were fallen from the pure worshippe of the lawe it was an easie and a readye matter for the Iewes by condemning the Samaritans to iustifie them selues but the Lord turneth them an other way And because the wickednesse of that whole nation was odious and infamous vnto them he demaÌ„deth of them whether they thinke that those wretches which were slaine by Pilate were worse then all others as if he should haue sayd it is not vnknown vnto you that that land is ful of wicked men and that there remaine many yet aliue which were worthy of the same punishment A blinde therefore and a wicked iudge is he which measureth the sinnes of men by the present punishments For the worste man is not first punished but out of many the Lord chuseth a fewe to be punished in whose person he teacheth the rest that he is an auenger that all might feare him But after he had spoken of the Samaritanes he came nearer to the Iewes themselues for in those dayes when eightene menne were slaine with the fall of a tower of Hierusalem he affirmeth that they were not the wickedst but in the destruction of them he sayth that there was an example of terrour sette foorth vnto all menne for if God hath shewed a token of his iudgement vppon them others shall nothing the rather escape his hand though they be borne with for a time And Christ forbiddeth not but that the faithfull shoulde be diligent in considering the iudgements of God but he appoynteth this order to be holden that they should begin at their owne sinnes For hereof shal great profit come so that they shall with voluntarie repentance preuent the iudgements of God To the which purpose that exhortation of Paule doeth also pertaine Ephes. 5. 6. Let no man deceiue you with vaine words for for these things commeth the wrath of God vpon the children of disobedience 4. Hee spake also this Parable The summe tendeth to this purpose that many which are worthy of destruction are tollerated for a time yet they shall gaine nothing by the delay if they goe forwarde in their obstinacy For hence commeth a wicked flatterie wherein the hypocrites doe harden themselues and become more obstinate because they consider not their owne miseries except they be enforced and therefore so long as the Lord winketh and suspendeth his corrections they imagine with themselues that they are well agreed with him So they nourish vppe themselues in securitie as if they had made a couenaunt with death and with the graue as Isaias sayeth 28. 15. Therefore doeth Paule enuey against them so vehemently to the Romanes 2. 5. because they heape vp for them selues the wrath of God against the latter day And we knowe that trees are somtimes preserued not because they are alwaies profitable frutefull to their owners but because the carefull and wise husbandman attempteth and trieth euery way before he will stocke vppe his field or his vineyarde But we are heereby taught that the Lorde hath great reason of his forbearing when he doeth not presently reuenge himselfe vppon the wicked but deferreth their punishments VVhereby mannes rashnesse is put to silence least any shuld be so bold as to murmure against the chief iudge of all menne if he doe not alwayes execute his iudgements in like sorte But the comparison is heere made betweene the Lorde and the stewarde not because the ministers of God doe exceede him in mercy and meekenesse but because the Lord doeth not onely prolong the life of sinners but hee also husbandeth them diuers wayes that hee might gather better frute Mathewe Marke Luke 13.   10. And hee taught in one of the Synagoguei on the Sabboth day 11. And behold there was a woman which had a spirit of infirmity 18. yeres and was boâ—ed tâ—gither and could not lift vp her selfe in any wise 12. VVhen Iesus sawe her he called her to him and said to her woman thou art losed from thy disease 13. And he laid his handes on her and immediately she was made straight againe and glorified God 14. And the ruler of the Synagogue answeared with indignation because that Iesus healed on the Sabboth day and sayd vnto the people There are sixe dayes in whiche men ought to woorke in them therefore come and be healed and not on the sabboth day 15. Then answeared him the Lord and sayde Hypocrite doeth not eache one of you on the sabboth day lose his oxe or his asse from the stall and leade him away to the waters 16. And ought not this daughter of Abraham whom Sathan had bounde loe 18. yeares be losed from this bond on the Sabboth day 17. And when he had sayde these things all his aduersaries were ashamed but all the people reioyced as all the excellent things that were done by him I haue determined to gather togither into this one place those thinges which are red in diuers places set down by Luke alone without expresse nothing of the time as we haue sayde other where that the Euangelistes were nothing curious in this behalfe Our returne shall after be the better to the common Harmonie Heere is report made of a myracle in healing of a woman and the Iewes maliciously conceiued an offence because the Lord healed her on the Sabboth day Luke sayeth that the woman was holden with a spirite of infirmitie so that the body was shrunke vp with the shrinking vp of the synewes But because he doth not otherwise describe what kinde of disease it was it seemeth not to be any common disease nor any such as the Physitions knew therfore he calleth it a spirite of infirmitie For we knowe that the deuil applieth himselfe to
come according to the measure of our vnderstanding But the summe is that the soules of the faithfull when they doe goe out of the body doe lead a ioyful and a blessed life out of the world and that there are horrible torments prepared for the reprobate which can no more be conceaued in our minds then can the great glory of the heauens For as we only in very small measure to wit as we are lightened by the spirit of God do taste by hope the glory promised to vs which far exceedeth al our sēses so let it suffice that the incōprehensible vengeance of God which remaineth for the wicked be known darkly of vs euen so as it is meet to strik a terrour into vs. So the words of Christ do giue a taste a smal knowledge of these thinges and yet such as may suffice to bridle curiositie to wit that the wicked are cruely tormented with the feeling of their own misery that they should desire some refreshing yet al hope being taken away they feele double torment yea and they are the more tormented while they are enforced to remember their own sinnes and to compare the present blessednes of the faithful with their owne miserable damnable estate This was the purpose and ende of the description of this talke as if this shuld haue passed betweene thē which haue no felowship betweene themselues In that also that the rich man calleth Abraham father there is expressed an other torment of his that now too late he feeleth himself reiected out of the number of the children of Abraham 25. Sonne remember The name of sonne seemeth to be set downe in derision that it might be a sharpe reproofe for to pinch the rich manne who gloried falsly in his life that he was one of the childrē of Abrahā For his mind is wounded as with the blow of a burning hot yron while his hypocrisie and deceitfull trust is obiected to him and set before his eyes And that he is said to be tormented in hell because he receiued his pleasure in this world may not so be taken as if eternall destruction remayned for al them which liue wel and prosperously in the world nay as Augustine noted verye wisely the poore Lazarus is therefore caryed into the bosome of rich Abraham that we myght know that riches shut the gate of the kingdome of heauen against no manne but that it is generally open to all which doe eyther vse theyr riches soberly or doe beare theyr wantes patiently The onely meaning is because hee beeing droonke with the enticementes of this lyfe drowned himselfe in earthly delightes and despised God and his kingdome he now suffereth the punishmentes of his carelesse dealyng Therefore the pronoune thy is verye forcible as if Abraham should haue sayde when thou wert created to immortall lyfe and the law of God should haue lyfte thee vp to meditate the heauenly lyfe thou being forgetfull of so excellent a lotte hadst rather be lyke a swine or a dog therefore thou receiuest iust reward for thy brutish pleasures Againe when it is sayd of Lazarus that he receyued comfort because he bore many miseries in the world he shoulde do very fondly that should draw this to all menne in misery whiche haue receyued so litle profit by afflictions that they shall rather ende in extreame punishment but the bearing of the crosse is praysed in Lazarus which alwayes commeth of faith and of a sincere feare of God For hee which obstinately refuseth euilles and continueth as one vntamed in his wildnesse deserueth not any prayse of patience so that God shoulde recompence any comfort to him for his affliction The summe therefore tendeth to this purpose they which patientlye beare the burden of affliction layde vppon them and doe not stubbornely striue against the yoke and scourges of God but through continuall troubles shall aspyre to the hope of a better lyfe for them there is a quiet ioy layd vp in heauen after the tyme of theyr warfare is expired but on the other side for prophane despisers of God which gorge themselues in the pleasures of the flesh doe choake vppe all study of godlynesse with a certeine surfetinge of the minde tormentes are prepared presentlye after death for them whiche may shake away their vaine delights Further it is to be remembred that this comfort which the children of God enioy standeth in that that beholding the crowne of glory prepared for them they rest in a ioyful waiting for the same As again the feeling of the iudgement to come which they see ready for them tormenteth the wicked 26. Besides all this In these wordes is noted a perpetuitie in the state of the lyfe to come as if it should haue bene sayd the bondes which distinguishe the reprobate from the elect can neuer be broken And so we are warned to returne speedily into the way while it is time least we runne headlong into that deepe gulfe whence we cannot ryse But this is spoken vnproperly that the passage is shut if any man would descend from heauen to hell for it is certeine that such desire neuer commeth in any of the godly 27. I pray thee therefore father That he might the better apply the hystory to our vse he proposeth the desire of the rich man y t Lazarus might go warne his brethren yet alyue The Papists do reason here very fondly while they would proue hence that the dead haue care of the liuing then the which cauill nothing is more absurd For by the same colour I will gather that the soules of the faythfull not content with their estate haue a desire to go to hell if the great space hyndered them not If no man receiueth this madde fancy there is no cause why the Papistes shuld please thēselues verye much in that other deuise Neither is it yet my purpose contentiously to dispute this matter eyther this way or that waye but I thought to note by the way with what vaine argumentes they are lead to imagine the dead to be intercessors to God for vs. Now I returne to the simple and plaine meaning of this place Christ vnder the persōs of the rich man and Abraham admonisheth vs that where there is a certeine rule delyuered vs to lyue by not to waite and looke when the dead should aryse to teach and to warne vs. For Moses and the Prophetes when they yet lyued were so perfect teachers to the men of their age that out of their writinges the same fruit may come to the posterities VVhen it was Gods will to teach vs by this meanes to lyue well there is no cause why the dead should be sent to be witnesses of the rewardes or of the punishments of the lyfe to come Neyther shall their negligence be excused which flatter themselues vnder this pretence because they know not what is done out of this world VVee know that this wicked speach or rather hoggish grunting dooth passe amongst prophane men that they are
himselfe to a wilfull sluggishnesse The callinge of Christe and the present offering of eternall saluation was manifested to the Scribes as wel by the law and the Prophets as by his own doctrine which was confirmed by myracles There are very many suche at thys day which do pretende that in doubtfull matters they haue iust cause to suspēd their iudgmēt because y t a resolute determination must be waighted for Nay they think this a point of great wisdom of purpose to auoid all inquirie after the truthe As thoughe it were not a poynte of great slouthfulnesse to neglecte the eternall saluation of soules when as they so diligently prouide for those thinges which are of the flesh and of the earth and in the meane season to pretende vaine excuses of grosse and deepe ignoraunce But certaine vnlearned menne doe gather too muche absurdly out of this place that it is not lawfull by looking into the skie to iudge either of temperature or of stormes For Christe rather of the right course of nature argueth that they shoulde iustlye pearish for their vnthankfulnesse which are so quicke wicked in things pertaining to this present life and doe wittingly and willingly ouerwhelme the heauenly light with their owne blockishnesse Mark addeth that Christe sighed in spirite in which wordes he declare it that he took it grieuously bitterly when hee saw these vnthankfull menne so stubburnely to resiste against God And certainly it becommeth all them that are studious of the glory of God and carefull of mannes saluation that nothinge wounde them deepelier with sorowe then when they see the vnbeleeuers of sette purpose stoppe vppe from themselues the meanes whereby they should beleeue and to apply al the witte they haue to that purpose that they might darken the lighte of the woorde and woorkes of God with their mistes I thinke that the worde Spirite is putte heere Emphatically that we might knowe that this sigh◠came of the deepe affection of his heart least any Sophister shoulde say that Christe made but an outwarde shewe of sorowe which he fealt not inwardly For it coulde not be otherwise but that holy soule which was gouerned by the spirite of zeale shoulde be altogither grieued at suche vngodly frowardnesse 57. VVhy iudge you not of your selues Heere Christ openeth the fountaine from whence the mischiefe sprange and toucheth the bile it selfe as it were with a launce namely for that they descended not into their owne consciences nor made there any searche with themselues before God what is right For heereof commeth it that the hypocrites are so proude in their quarelling and that they cast foorth such arrogant speaches into the aire without regarde they gather not their sences togither neither doe they sette themselues before the iudgement seate of GOD that truthe being once knowen mighte haue the victorie Further that which Luke sayeth was spoken to the multitude differeth not from that whiche Mathewe and Marke reporte because that it is probable that Christe did generally bende his speache agaynste the followers and disciples of the Scribes and other suche like contemners of God whome he sawe to be too many so that this complaint or rebuke lighted vppon the whole company of those lewde ones MATH 4. The wicked generation This place was expounded in the 12. chapter And the summe is that the Iewes were satisfied with no signes but that their wicked desire did still prouoke them to tempt God Neither doth he simply cal them an adoulterous generation because they desire any signe which God sometime graunteth to his children but because they or purpose prouoke God therefore hee sayeth that he shall be restored to them again aliue as Ionas was So Mat. reporteth Marke maketh no mention of Ionas yet hath the same sense For this neither could serue for a signe vnto them that Christ being raised frō the dead would send forth the sounding voyce of his gospell into all places Mathew 16. Marke 8. Luke 12. 5. And when his disciples were come to the other side they hadde forgotten to take breade wyll them 6. Then Iesus sayd vnto them Take hede and beware of the leauen of the Pharisies and Sadduces 7. And they thought in themselues saying It is because wee haue brought no bread 8. But Iesus knowing it sayd vnto them O yee of little faith why thinke yee thus in your selues because yee haue brought no breade 9. Do ye not yet perceiue neither remember the fiue leaues when there were fiue thousande menne and howe many baskettes tooke yee vppe 10. Neither the seuen leaues when there were 4000. men and howe many baskets tooke yee vp 11. VVhy perceiue yee not that I said not vnto you cōcerning bread that ye shoulde beware of the leauen of the Pharisies and Sadduces 12. Then vnderstode they that he had not sayd that they shoulde beware of the leauen of breade but of the doctrine of the Pharisies and Sadduces 14. And they hadde forgotten to take bread neither hadde they in the shippe with them but one leafe 15. And he charged them saying Take hede and beware of the leauen of the Pharisies and of the leauen of Herode 16. And they thought amonge themselues saying It is because we haue no breade 17. And when Iesus knewe it he sayde vnto them VVhy reason ye thus because ye haue no bread perceiue yee not yet neither vnderstand haue ye your hearts yet hardened 18. Haue yee eyes and see not and haue yee eares and heare not and doe you not remember 19. VVhen I brake the fiue leaues among the fiue thousand how many baskettes full of broken meate tooke yee vppe they sayde vnto him twelue 20. And when I brake seuen among foure thousand howe many baskettes of the leauings tooke ye vp and they sayd seuen 21. Then he sayd vnto them how is it that yee vnderstand not 1. In the meane time there gathered togither an innumerable multitude of people so that they trode one an other and he beganne to say to his disciples firste take heede to your selues of the leauen of the Pharisies whiche is hypocrisie 5. VVhen the disciples were come Heere Christ of the former matter taketh occasion to exhort his disciples to keepe themselues from all corruptions which might hinder sincere godlinesse The Pharisies had bene there a litle before who had giuen testimonie of a poysoned frowardnesse The Saduces had kept them companie of the other side Herode a moste vile aduersary and corrupter of sound doctrine The disciples being amongst these daungers it was necessary that they shoulde be warned to looke to themselues for when as the wisedome of man doeth incline of it selfe to vanitie and errours when leude deuices false doctrines and suche other mischiefes doe compasse vs about there is nothing more easie for vs then to fall away from the true and naturall puritie of the woord of God If it come to passe that we be so ensnared it can neuer be that true Religion should haue full
we are without the reache of the dartes we seeme able to doe any thing And that which befell shortly after discouered their rashnesse Yet this good was in them that as men ready for both estates they offer themselues to beare the crosse 23. Yee shall drinke in deede of my cuppe Because they were disciples it was necessary that they should be made like their maister And Christ telleth them before what shoulde come to passe afterwardes that they might arme themselues with patience and vnder the person of these two men he speaketh to al his disciples For though many of the faithful haue that lotte to die peaceably and not a violent and bloudy death yet it is common to all as Paule Rom. 8. teacheth to bee made like to the image of Christ. Therefore they are all their life as sheepe led to the slaughter It is not mine to giue Christ by this answeare derogateth nothing from himselfe but only declareth that this office was not enioyned him of the father to assigne euery manne a distincte and proper seat in heauen He came that he might gather al his into eternal life and this ought to suffice vs that there is an inheritance for vs purchased with his bloude But in what degree some shal be placed aboue others neither is it our part to enquire neither would God that Christ should reueale it to vs but that it should be deferred vnto the last reuelation Nowe we vnderstande the purpose of Christe that hee disputeth not heere of his owne power but onely would haue the ende considered wherefore he was sent of the father and what belongeth to his calling And therefore he maketh a difference betweene the secreat counsell of God and the office of teachinge committed vnto him A profitable admonition teaching vs to be soberly wise and not to endeuour our selues to breake into the hidden mysteries of God and especially that we be not curious aboue measure in searching the estate of the life to come For it doeth not yet appeare 1. Iohn 3. 2. what we shall be vntill God shall make vs like vnto him But it is to be noted that there is not an equality amongest the children of God after they shall be receiued into the heauenly glory but he rather promiseth that degree of honour to euery one of them to the whiche they are ordained by the eternall counsell of God Mathew 20. Marke 10. Luke 22. 24. And when the other tenne heard this they disdained at the two brethren 25. Therefore Iesus called them vnto him sayd ye know that the Lordes of the Gentiles haue domination ouer them and they that are great exercise authoritie ouer them 26. But it shall not be so among you but who soeuer wil be great among you let him be your seruaunt 27. And who soeuer will bee chiefe amonge you lette him bee your seruaunt 28. Euen as the Sonne of man came not to bee serued but to serue and to giue his life for the raunsome of many 41. And when the ten heard that they beganne to disdaine at Iames and Iohn 42. But Iesus called them vnto him and saide to them yee know that they which delite to beare rule amonge the Gentiles haue domination ouer them and they that bee great amonge them exercise authoritie ouer them 43. But it shall not be so among you but who soeuer will be great amonge you shall be your seruaunt 44. And who soeuer will be chiefe of you shall be the seruaunt of all 45. For euen the Sonne of manne came not to be serued but to serue and to giue his life for the ransome of many 24. And there arose also a strife among thē which of them shoulde seeme to be the greatest 25. But hee saide vnto them The kinges of the Gentiles raigne ouer them they that beare rule ouer them are called Gracious Lordes 26. But you shall not be so but let the greatest among you be as the least the chiefest as he that serueth 27. For who is greater hee that sitteth at table or he that serueth Is not he that sitteth at table And I am among you as he that serueth 24. VVhen the other tenne heard this Luke seemeth to referre this contention to an other time But who soeuer shall wisely consider that 22. chapter shall easily perceiue that those speaches spoken at diuers times were wrytten vppe togither without regard of order Therefore that contention for superiority wherof Luke maketh mētion sprang from this fountaine that the sonnes of Zebedeus ambitiously sought for the chiefe places in the kingdome of Christ. And yet the other hadde no iust cause to disdaine them for when as the two were sharply reprooued for their folish ambition so that they went away from Christe with shame what hurt tooke the other tenne by that foolish desire of theirs which they obtained not For though there was iust cause giuen thē of emulation yet the repulse of the others shuld haue appeased them But the lord wold by this occasiō discouer the disease that lay hid in thē for there was not one of them which woulde willingly giue place to the others but euery man nourished secreatly in himself the hope of the superioritie For it cōmeth to passe that they enuie and contend amongst themselues yea that wicked desire raigneth in all men If that this vice was grafted in base and obscure men and brake out vppon light and almoste no occasion howe much behoueth it vs to take hede where there is wode for the hidden fire to burne or matter to woorke on Therefore we see that ambition waxeth hotte amongest the mighty and honourable and sheweth the flames farre and wide except the spirite of modesty doe quenche from heauen that pride that sticketh in the nature of men 25. Ye know that the Lordes of the Gentiles haue domination ouer them First it is said that Christ called them vnto hym that he might reprooue them apart Also we do gather hereof that when they were ashamed of their desire they did not openly complain but there began a secreat whispering and grudging and euery one of them did secreatly preferre himselfe aboue others Further he doeth not generally declare how deadly a plague ambition is but simply teacheth that there is not a more folish thing then to striue about nothing For he declareth that there shall be no suche superioritie in his kingdome as they did striue for They therefore are deceiued which do stretch this saying to all the godly in generall when as Christe onely teacheth of that matter in hande that the Apostles were very fonde to make any question of degree of power or of honoure in their estate and calling for the office of teaching whereto they were appoynted hadde no likelihoode with the Empires of the worlde I graunt that this doctrine as well appertaineth to priuate menne as to kings and magistrates for no manne deserueth to bee accounted of the flocke of Christe but he that hath
Therefore they flee to Christ not onely as to some Prophet but the onely authour of saluation which was promised of God The crying doeth shew the vehemencie of their affection for when they knew that their woordes were odious to manye that regarded not the honour of Christ their earnest desire ouercame their feare so that notwythstāding they freely lifted vppe their voyce 31. The multitude rebuked them It is marueile that Christes disciples which followed him for duety and reuerence would driue these poore wretches from the grace of Christe and as muche as in them lay stopte the passage of his power But this commeth oft times to passe that the greatest number of them whiche professe the name of Christe doe rather hinder and staye vs from comminge to him then call vs to him If Sathan wroughte by godlye and simple menne whiche followed Christe for some religion to be a hinderance to these two blinde menne howe muche more will he bringe his purpose to passe by hypocrites and faithlesse menne if we take not diligent heede to our selues Therefore we haue neede of constancy whereby we may passe all stoppes and hinderances yea the moe stoppes Sathan layeth in our way the more it behooueth vs to bend our selues earnestly to prayer as we see these blinde men doubled their cry 32. VVhat will yee that I shal do He doeth louingly and gently aske what they desire For hee had determined to graunt their requests for it is not to be thought but that they prayed with a special motiō of the spirit For as the Lorde will not deliuer all men from bodily diseases so doeth hee not allowe them simply to pray after their pleasure There is a rule prescribed vs what we should aske and howe and in what respect it is not lawfull to decline from the same except the Lorde by the secreat motion of the spirite teache anye peculiar and speciall petition But Christe asketh them this question not so muche in respecte of their priuate cause as in respecte of all the people For wee knowe that the worlde deuoureth the blessings of God without sense except it be moued and stirred vppe Therefore Christe by this sayinge stirreth vppe the multitude there present to obserue and marke the myracle as he doeth also moue them with a visible signe while he openeth their eyes with touching them VVhen Mathewe sayeth that Iesus hadde compassion of them it is not the participle of that verbe which he vsed euen now in the person of the blinde menne They besought Christe of his mercye that he woulde helpe them miserable creatures but the Euangelist nowe declareth that Christe was not onely mooued of his free goodnesse to heale them but because hee was mooued to sorrowe and griefe togither with them for their euill For the Metaphore is borowed of the bowelles wherein humanitye and mutuall compassion resteth which stirreth vs vp to helpe our neighbors MARKE 52. Thy faith hath saued thee By the woorde faith he doeth not onely meane the hope of recouering of his sight but a deper perswasion that this blind man had in this that he acknowledged Iesus to be the Messias promised of God Neither is this to be thoughte to be a confuse knowledge for we haue seene before that this confession was taken out of the lawe and the prophets For the blinde manne did not rashly call Christe by the name of the sonne of Dauid but receiued him for suche a one as he was taught by the promisses of God should come But Christ◠ascribeth it to faith that the blinde manne receiueth his sight for though the power and grace of God doeth sometime extende euen to the vnbeleeuers yet no man vseth his benefites rightly profitably but he which enioyeth the same by faith naye the vse of the giftes of God is so farre from profiting the vnfaithfull that it is rather hurtfull VVherefore this saluation whereof Christ maketh mention is not restrained to the outward health but also comprehendeth the curing and sauing of the soule As if Christ should haue sayd that the blind man had obtained by faith that by Gods mercy he should haue his request graunted If that the Lord in respect of faith bestoweth his grace vppon the blinde man it followeth that he was iustified by faith MATH 34. They followed him This was a signe of thankefulnesse that the blinde menne applied themselues to follow Christ. And though it is vncertaine whether they did tary longe in this office and calling yet it was a token of a thankefull minde to shew foorth the grace of Christ in this iourney to many Luke addeth that the people gaue the glorye to God which maketh for the assured proofe of the myracle Mathewe Marke Luke 19   1. Nowe when Iesus entered and passed throughe Ieriche 2. Behold there was a man named Zacheus which was the chiefe receiuer of the Tribute and hee was riche 3. And hee sought to see Iesus who he shoulde be and coulde not for the prease because hee was of a lowe stature 4. VVherefore he ranne before and clinted vp into a wilde figge tree that he might see him for hee shoulde come that way 5. And when Iesus came to the place hee looked vppe and sawe him and saide vnto him Zacheus come downe at once for to day I must abide at thine house 6. Then hee came downe hastily and receiued him ioyfully 7. And when all they sawe it they murmured sayinge that he was gone in to lodge with a sinful man 8. And Zacheus stoode foorth and sayde vnto the Lorde Beholde Lorde the halfe of my goodes I giue to the poore and if I haue taken from any manne by forged cauillation I restore him foure folde 9. Then Iesus saide to him This day is saluation come to this house for as muche as he is also become the sonne of Abraham 10. For the sonne of man is come to seeke and to saue that which was lost Hereby it appeareth that Luke was not very curious in obseruing the order and course of times For after that he hath declared the myracle he now rehearseth what befell in the citie of Iericho And he saith when Christe offered himselfe to all menne walkinge by the wayes there was one Zacheus who was very desirous to see him For this was a signe of his great desire that he climed vppe vppon a tree when as riche men for the moste parte are proud and chalenge a shew of grauity in themselues It maye bee that other also desired the same but Luke especially maketh mention of this manne rather then of any of the other partly in respect of the estate of him partly in respecte of the woonderfull conuersion of the manne so sodainly wrought And though Zacheus hadde not as yet faith planted in him yet this was a certaine preparation to the same For hee coulde not so earnestly desire to see Christe without a heauenly instincte especially to that ende as it presently appeareth For it is certaine
that some of a vaine curiositie came to see Christe from places farre distant but it appeareth by the successe that Zacheus hadde the seede of godlinesse in his minde So the Lord before he manifesteth himselfe vnto men doeth often inspire them with a blinde affection whereby they are caried to him whome they haue not yet knowen nor seene And though they haue no certaine apparante reason why they doe so yet hee deceiueth them not but reuealeth himselfe in time vnto them 5. Zacheus come downe at once for this day I must An example of grace worthy to be remembered in that the Lorde preuenteth Zacheus and taryeth not for his biddinge but of himselfe seeketh entertainment at hys house VVe knowe how odious and how detestable the name of a Publicane was and that doeth Luke shortly after declare Therefore it was great kindnesse of the sonne of God to come to him whose companye the common people abhorred and that before hee was bidden But it is no maruaile that hee doeth him this honour whome hee had drawen vnto him by the secreate motion of the spirite before for it was a more excellent gifte to dwell in his heart then to enter into his house And by this speache hee declareth that men which doe sincerely desire to knowe him shall neuer seeke him in vaine For Zacheus obtaineth muche more then he hoped for Further the force and direction of the holy Ghoste doeth more plainly appeare in this that Zacheus obeyed so readily and came so speedily from the tree and receiued Christ with ioy For though he had not as yet a perfect faith yet this readniesse to learne and obedience was a beginning of faith 7. VVhen all they sawe is The inhabitants of the towne doe murmure so it may be that some of them that followed Christ did because that he went in to a man diffamed and of an euill name yea when no manne bad him So when as the world neglecteth the grace of God offered vnto it it murmureth and grudgeth that it is bestowed vpon others But let vs see how farre their grudging is from equitie they thinke it an absurd thing that Christ shoulde make that account of that wicked manne For Sinner is not taken heere in the common sense as in diuers other places but it signifieth a man of a filthy and notorious euill life Lette vs graunt that Zacheus was such a manne yet it must first be considered for what purpose Christe chose to lodge at his house For while they murmured without the doores God mightely shewing the glory of his name within confuted their wicked cauill For the conuersion of Zacheus was a wonderfull worke of God yet there was no iust cause why they should speake so infamously of Zacheus Hee was a receiuer of custome and of it selfe it was not wicked to gather customes but the Iewes were odious and enuious against that sort of people because they thought it not mete for them to be tributaries But what maner of man soeuer Zacheus was Christe was yet to be praised and not to be blamed for his kindnesse for helping this miserable man in that he brought him from destruction to saluation For that offence feared him not but that he went forwarde to doe that which his father commaunded And it behooueth all the ministers of the Gospel to haue this courage that they should make more account of the saluation of one soule then of the murmuring woordes of all the wicked and therefore thoughe they see their deedes and all their sayings subiect to sclanders yet they should not cease from their office 8. And Zacheus stoode foorth Christes woorke may be iudged of by this comming foorth but men make such preposterous haste that they leaue no place to God Also Zacheus conuersion is described by the frutes and the outward signes because it was probable that he encreased his wealth by the hinderāce of many men he is ready if he hath defrauded any man to restore foure fold furthermore he bequeatheth halfe of his goods to the poore Some man might in deede haue bestowed all his goodes vpon the poore whose liberalitye yet might be nothinge accounted of before God but though heere be no mention made of the inward repentance yet Luke meaneth that this godly purpose which he commēdeth in Zacheus sprang from that liuely roote So Paule speaking of repentaunce exhorteth vs so to behaue our selues that men may thereby vnderstande that we are become better Let him that stoale steale no more but lette him rather labour and worke with his hands that he may haue to helpe the poore and needy Ephes. 4. 28. Therefore we must beginne at our heart but our repentance must be shewed by our workes But let vs note that Zacheus woulde not offer to God a portion of those things whiche he had gotten by spoyle as many rich men do giue a part of their theftes to God that they might haue the more libertye to spoile afterwarde and that they may goe free for the wrongs they haue done before But Zacheus doeth so sacrifice the one halfe of his goodes to God that hee also recompenceth what iniuries soeuer he hath done VVhereby we gather that he had not gotten his goodes by vnlawful gaine So Zacheus is not only ready to satisfie any thing he had gotten by fraud but he imparteth his lawfull patrimonie with the poore whereby he declareth that hee is turned from a wolfe not only into a shepe but also into a shepheard And now amending the faultes before committed he renounceth those euill practises hereafter as God requireth of his this first that they should abstaine from all offence But Zacheus doeth not of necessity binde others to follow his example and to spoyle themselues of the one halfe of their goodes but that rule only must be kept which the Lord prescribeth that we should yeelde our selues and all we haue to holy and lawfull vses 9. This day is saluation come to this house This testimonie whiche Christe giueth to Zacheus declareth that he did not dissemble neither yet doeth he ascribe the cause of saluation to his good woorkes but because that conuersion was a sure pledge of the adoption of God hee doeth thereby gather very well that that house shoulde enherite saluation and this doe the woordes also signifie For because Zacheus was one of the children of Abraham hee argueth that his house should be saued Further it is necessary that he which woulde be accounted amongest the children of Abraham shoulde followe his faith yea the scripture giueth this commendation properly to faith for that it putteth the difference betweene the natural children of Abraham and straungers Therefore we must know that that is principally cōmended which is the cause wherefore his good woorkes do also become acceptable to God Neither is it to be doubted but that Christes doctrine went before the conuersion of Zacheus Therfore that was the beginning of saluation the hearing of Christe teaching of the free
nothing more then to discharge that office layde vpon him by his father and he knew that this was the end of his calling to gather together the lost sheepe of the house of Israel he desired that his comming might be to the sauing health of al men This was the cause why he being moued with mercy wept for the destruction of the citie of Ierusalem which was at hand For when hee considered that it was chosen of God to be the sacred seate wherin the couenaunt of eternal saluation should rest and the sanctuary froÌ„ whence saluation should proceede into the whole world it could not be but that â—e should greatly bewayle the destruction of it Also when he should see the people which he had adopted into the hope of eternall life miserably to perish through their own vnthankfulnes and malice it is no meruaile if he could not refraine from teares Some thinke it an absurditie that Christ should bewaile that mischiefe which he could haue remedied but this knot is easily dissolued For as hee descended from heauen that by taking vpon him the flesh of man he might be a witnesse and minister of the saluation of God so tooke hee vpon him indeede humane affections so farre forth as was meete for the calling he had taken vpon him And that must alwayes be wisely noted what person hee taketh vpon him when he speaketh or laboureth for the saluation of men as in this place that he might faithfully fulfill the commaundement of the father it was necessary for him to seeke that the fruite of the redemption might extend to the whole body of the elect people Therefore for so much as he was appoynted a minister of saluation to this people hee bewailed their destruction in respect of his office He was God I graunt but as oft as he supplied the office of a teacher his Godhead rested and after a sorte hid it selfe least it should be any hinderaunce to him in dooing the office of a Mediatour But by this weeping he declared that he did not onely loue them brotherly for whose sake was made manne but that God had also powred into his humane nature the spirit of a fatherly affection 42. O if thou hadst knowne This speach is patheticall or affectionate and therefore abrupt For wee know that they which are moued with vehement affections can vtter but halfe their meaninges Note also that two affections are mixed here together For Christ doth not onely take pitie of the destructioÌ„ of the citie but he also reproueth this vnthankful people of a haynous offence in that they refusing saluation offred theÌ„ puld willingly vpon them the horrible iudgmeÌ„t of god And the copulatiue which is put betweene is very forceable For Christ doth secretely compare Ierusalem with the other cities of Iudea and of the whole woorlde in this sense If thou also which hast a speciall priueledge aboue the reste of the world if thou I say at least which art a celestiall sanctuarie vppon earth hadst known Presentlye there followeth after an other amplification gathered of the time Though hetherto thou hast wickedly vngodly and stubbornely behaued thy selfe against God nowe at the length it were time for thee to repent For he sheweth that the day is now come which was ordained before in the secrete counsell of God and spoken of beefore by the Prophetes for the saluation of Ierusalem This is the acceptable tyme saith Isaias 49. 8. and 2. Cor. 6. 2. This is the day of saluation Seeke the Lord while he may be found call vppon him while hee is neere Esay 55. 6. By this word peace he noteth after the Hebrew phrase all poyntes of happinesse Hee dooth not simplye saye that Ierusalem knewe not her peace but those thinges which belonged to peace for it falleth often out that men are not ignoraunt of theyr happynesse but the waye and meanes as they saye they knowe not they are so blinded with malice But sith this reproofe is mixed with mercy lette vs note that the excellenter giftes menne are endued with the greater punishment are they worthy of beecause that to their other sinnes is added a sacrilegious prophanation of the heauenly grace Secondly let vs note that the neerer God approacheth vnto vs and proffereth the light of sound doctrine if we neglect this occasion we are so much the lesse to be excused The gate of saluation is alwayes open but because he somtime is silent it is no smal nor common benefit when as he calleth vs vnto him with a loud voice and familiarlye and therefore there remaineth the sharper reuenge for that contempt But now are they hidde This is not spoken for the lessening of the fault of Ierusalem for her wonderfull blockishnesse is noted as a shamefull cause why shee could not see God being present I graunt that it beelongeth only vnto GOD to open the eyes of the minde of them that are blinde and no man can be able to see the misteries of the heauenly kingdome but hee whome GOD lyghteneth inwardlye with his spirite but they are not therefore worthye of forgiuenesse which perishe through their owne beastlye blindnesse Christe also purposed to take awaye the offence which otherwise might be a hinderaunce to the rude and weake For when as the eyes of al men were cast vpon that citie the example of that Citie was of great importaunce of both sides eyther to worke myschiefe or to doe good Therefore least theyr incredulitie and proude contempt of the Gospell should hinder any man it is condemned of filthy blindnes 43. The daies shall come vpon thee Nowe taking vppon him as it were the person of a iudge he rebuketh Ierusalem more sharply So also the Prophets thoughe they lamented with teares their destruction for whome they ought to be carefull yet they gather their courage and hearts and fal to seuere threatnings because they knowe that not onely the care of the saluation of men was laied vppon them but also that they were appoynted preachers of Gods iudgements Further he sayeth that Ierusalem for this cause should suffer horrible punishments because shee knewe not the time of her visitation that is they contemned the redeemer whiche was sent them and did not embrace nor accept his fauour Nowe let the cruelty of the punishments which they suffered terrifie vs least we with our slouthfulnesse doe put out the light of saluation but lette vs be carefull to receiue the grace of God yea let vs speedily runne foorth to meete it Math. 21. Mark 11 Luk. 19. 10. And when he was come into Ierusalem all the Citie was moued sayinge who is this 11. And the people saide this is Iesus the prophet of Nazaret in Galile 12. And Iesus wente into the temple of God and taste out all them that solde and bought in the Temple and ouerthrewe the tables of the money chaungers the seats of them that sold doues 13. And said vnto them it is written mine house shal be called the house of
they rather acknowledged God to be the iudge of the world that al things appertaining to man are gouerned by his prouidence but sith they tyed aswell the reward of the godlye as the paynes due to the wicked to this present life though they had sayd truely that euery manne is now handled equally according to his desart yet this was too preposterous to shutte vp the promises of God into so narow corners Now experyence doth euidently declare that their folly was too grosse sith it is euident that the rewarde which is layde vp for the good is deferd to an other lyfe and the punishmentes are not powred vppon the wicked in this world To be short there cannot be imagined any thing more absurde then this fantasie that menne created after the image of God should perish like beastes But howe vile and monstrous a matter was this when as some opinion at the least of the life to come remained euery where amongst the prophane and blynde Idolaters of the Gentiles that this seede of godlynes shoulde be abolished amongst the Iewes the peculyar people of God VVhat should I say that when they saw the holy Fathers that they made haste to the heauenlye life and the couenaunte which God made with them is spirituall and eternall muste they not be more blinde then blockes which coulde not see in so cleare a light But first this was a iust rewarde for them which had rente the Church of God into sectes then God in this maner reuenged the wicked contempt of his doctrine 24. Mayster Moses sayde Sith it might haue sufficed to haue proposed the matter simply to what end made they such a preface namelye they doe craftily pretend Moses name to proue those mariages lawefull whiche were made not after the pleasure of menne but by the commaundement and ordinaunce of God himselfe also it is necessarye that God himselfe should agree with himselfe This therefore was their snare if God will in time to come gather the faithfull into his kingdome then will he restore vnto them that which he had giuen them in the worlde therefore what shall become of that womanne whom God had giuen to seauen men So all the godlesse and Heretikes doe frame their cauils wherwith they could deforme the true doctrine of godlynesse and make the seruauntes of Christ ashamed yea the Papistes endeuoring to entrappe vs as past all shame doe openly scorne at God and his word Therefore it is not without cause that Paule Tit. 1. 9. would haue the doctor furnished with weapons wherewith he may driue backe the enemies to the truth As concerning this law wherein GOD commaundeth the next kinsmen in bloud to succeede the dead in marriage if the first should die without children this was the reason that the woman which was married into any family should receiue seede therof This must not be vnderstoode of naturall brethren but of cosines and such like for it were incest to marry within the degrees forbidden by the law 29. Yee are deceiued not knowing the Scriptures Though Christ speaketh to the Saduces yet this reproofe doth generally belong to all deuisers of false doctrines For sith God doth plainely shew himselfe vnto vs in the Scriptures the ignaraunce of them is the fountaine and cause of all errours But this is no small comfort to the godly that they shal be safe and out of the daunger of errour so long as with an humble and modest desire to learne they shall seeke in the scriptures what is right and true Christes ioyning the power of God with his word is to be referred to the circumstaunce of this present matter because the resurrection far exceedeth the capacitie of mannes vnderstanding it wil be incredible vnto vs vntyll our mindes behold the great power of God which is able to subdue all thinges to himselfe as Paule teacheth Phylippians 3. 11. Further it was necessary that the Sadduces should be deceiued because they did falslye measure the glorye of the heauenly lyfe with the presente estate Yet in the meane season doe wee teache that they doe iudge and speake ryghtlye and wyselye of the misteries of the kyngdome of heauen whiche doe ioyne the power of GOD togeather with the scriptures 30. They are as the Aungelles of God Hee meaneth not that the chyldren of God shal be when they are rysen in all thinges lyke vnto the angelles but so farre as they shall be free from all infirmitie of this presente lyfe as if he shoulde saye that they were no more subiecte to the thinges which this transitory and corrupt life hath neede of Luke dooth more plainely set forth the reason of the similitude because they could not die againe therefore they should not bring forth their fruite as vpon earth And he speaketh of the faythful onely because there was no question of the reprobate But it is demaunded why hee saith that they shall then bee the sons of God because they shal be the children of the resurrection sith the Lord doth vouchsafe this honour to his faithfull ones though they be shutte vp in the pryson of the frayle body And how should we bee the heires of eternall lyfe if God shoulde not acknowledge vs nowe for children I aunswere after we are grafted into the bodye of Christe by fayth God adopteth vs for children and the spirit is a witnesse seale marke pledge of this adoption so that in hope hereof wee may freely cry Abba Father Rom. 8. 15. Gal. 4. 6. But though wee knowe that wee are the sonnes of God yet because it doth not yet appeare what we shall be vntill we be trasfigured and see him in his glory as he is wee are not in effect accounted as sonnes And though we be regenerate by the spirite of God yet because our lyfe is hidde as yet the manifestation of the same shall make a true and perfect difference betweene vs and straungers In this sense is our adoption deferd by Paule to the Rom. 8. 13. to the last daye LV. 37. And that the dead shall rise againe After Christe had confuted that absurdity obiected against him now he confirmeth the doctrine of the last resurrection by the testimonie of the Scripture And wee muste keepe this order that the enemies of the trueth hauing their quarels answered may vnderstand that they striue against the word of GOD. For vntill they be ouercome by the testimony of the scripture they may alwaies murmurre and grudge Christ citeth a place out of Moses beecause he had to doe with the Sadduces who gaue but small credit to the Prophetes at the most they accounted no better of them then we do of the booke of Ecclesiasticus or the hystory of the Machabes Also seeing they alleadged Moses he had rather turne him backe againe vpon the then to obiect any one of the Prophetes Further hee had not this purpose to gather al the places of scripture that serued for this purpose as we see the Apostles in lyke manner did
durst scarsely suspect that it could at any time be ouerthrowne 2. Verelye I saye vnto you one stone shall not bee left vppon an other Because the greatnesse and wealth of the Temple being sette as a vaile beefore their eyes hyndred them from beleeuing that the kingdome of Christe was at hand therefore he affirmeth by an othe that what soeuer thinges doe hinder them should shortly pearish So the foretelling of the destruction of the temple made a way ready for the rude and weake people And thoughe it was profitable that the temple shoulde be ouerthrowen least it shoulde keepe the Iewes in this ceremonial kinde of worship who of themselues were giuen too muche to earthly elements yet this was a speciall reason that God by that horrible example woulde bee reuenged vpon that nation for the refusing of his sonne and contempt of the grace he offered them VVherefore it was meete that the disciples shoulde by this forewarninge bee drawen away from the societie of that rebellious people So at this day what soeuer the scripture foretelleth of the punishments of the wicked shoulde driue vs from those sinnes whiche prouoke the wrath of God Also what soeuer it teacheth of the transitory vaine fashion of the world it shoulde correcte the vanitie of oure minde which followeth too greedily after pompe pleasure and delites And especially that which he foretelleth of the fearful destruction of Antichrist and his secte should remooue away all those lets which doe hinder vs in the right course of faith 3. And as he sate vpon the mount Marke nameth foure Peter Iames Iohn and Andrew He and Luke doe not set downe so much as Mathew For they say that they enquired only of the time of the destructiō of the temple and because it was a thing harde to be beleeued what signe GOD would giue from heauen that the same shoulde come to passe But Mathewe reporteth that they aske the question of the time of the comming of Christ and of the ende of the worlde But it may be noted howe they had thought euen from their childehoode that the temple should stand for euer and their mindes were so wholely bent vpon the same that they thought the temple could not fall while the world stoode Therefore assoone as Christ sayd that the temple should be destroyed they presently thought with themselues of the ende of the world And as errour begetteth errour because they were perswaded that presently at the beginning of the kingdome of Christe they shoulde bee happy euery way they presently speede to the triumph before the battell Therefore they ioyne the comming of Christ and the ende of the worlde togither with the destruction of the temple as things which coulde not be seperate and by the ende of the worlde they vnderstande the restoring of all thinges when nothing should be wanting of the perfecte felicitye of the godlye Therefore we see now howe they leape to diuers questions at once because they were entangled in these fantasies that the temple coulde not fall but that it should shake the whole worlde that the shadowes of the law and the world should ende togither that the glory of the kingdome of Christe shoulde presently appeare which should make the children of God perfectly happie that the apparant renewing of the worlde was at hand which shuld presently bring all things confused into order And especially the hope which they had fondly conceiued before of the present kingdome of Christ doth driue them preposterously to hast to the happy rest As in the Act. 1. 6. when they see Christ risen from the dead they runne headlong to that felicitie which is laide vppe for vs in heauen to the which we must aspire by hope and patience And thoughe our estate is not like theirs because we are not trained vppe in the shadowes of the lawe so that the superstitious opinion that the kingdom of Christ shuld be earthly hath not besotted vs yet ther shall scarce be found one amōgst a hundred which is not troubled with the like disease For when al men do by nature loath troubles contentions and all maner of afflictions the wearinesse of these things vrgeth them without moderation wythout hope to haste before the time to the frute of faith So it commeth to passe that no man is willing to sowe and all menne would mow before the time But to returne to the disciples they had the good seede of faith in their harts but they would not tary for the time appoynted and they hauing corrupt fantasies seeke to thrust the perfection of the kingdome of Christ togither with the beginning and that which they should seeke for in heauen they sought to enioy vppon the earth 4. Iesus answeared They had such an answeare as liked them not For when they gaped for the triumph as if the warre were ended Christ exhorted them to long sufferance as if he should haue sayd you would receiue y e price at the first beginning of the race but of necessity you must first runne foorth the race You would haue the kingdom of God vppon the earth but no man can attaine vnto it except that he ascend into heauen But sith this Chapiter containeth most notable admonitions and instructions for the gouernment of the course of our life we see howe by the wonderful counsell of God it was brought to passe that the Apostles errour tourned to our profite This is the summe the preaching of the Gospell is like to a sowinge time and therefore we must with patience wait for the haruest time and they are too to dainty and effeminate whiche are discouraged in theyr mindes for the frost snowes cloudes or the sharpe tempests of the winter Christe doeth especially giue his disciples commaundement of two things that they shoulde beware of false doctrines and that they shoulde not be troubled by offences In whiche woordes hee declareth that hys Churche shall be subiecte to suche troubles while it wandereth in the worlde But this might seeme very vnlikely because that the Prophets hadde foretolde that the kingdome of Christ should be in another sorte Isaias 54. 13. promiseth that they shall all be then taught of God And by Ioel it is reported 2. 28. I will poure my spirite vppon all fleshe and your sonnes and daughters shall prophesie your yong menne shall see visions and your olde menne shall dreame dreames Ieremiah also promiseth a brighter light of vnderstanding 31. 34. They shall teach no more euery man his neighbour and euery man his brother saying knowe the Lord for they shall knowe me from the least of them to the greatest of them Therefore at the rising of the Sunne of righteousnesse as it was spokē of before by the prophet Malachie 4 2. it is no maruel if the Iewes hoped that they were sette free and cleare from all cloudes of errours And heereof the woman of Samaria sayd Iohn 4. 25. when the Messias shall come he will teache vs all things So nowe
owne fantasies but rather loke what he doeth especially require of vs. For who soeuer shal depart from his commaundements althoughe they sweate and tire out themselues in their fained workes they shal yet at the length heare this at the last day who required these things at your hand Isa. 1. 12. 17. Then shal they answer Christ bringeth in the righteous doubting who yet are not ignorant but that he accouÌ„teth what soeuer is giuen to men as bestowed vpon himselfe But because that this is not so throughly setled in their minds as was mete therfore he setteth forth the same by raiâ—ing the person as it were to speake it for wherof commeth it that we are so slow and slacke to do wel but because that promisse is not rightly setled in our harts that God wil in time to come recoÌ„pence with gaine that which we bestow vpon the poore So then this admiration which Christ setteth downe tendeth to this purpose to teache vs to arise aboue the capacity of our flesh so oft as our pore brethren do craue our aid helpe that the beholding of the miserable man shuld not make vs slacke or slow to do wel 39. Verely I say vnto you As Christ taught euen now by a figure that we doe not yet vnderstand how much he estemeth the dueties of charity so now he openly declareth that he accepteth as done to him what things so euer we bestow vpon his children and wil recoÌ„peÌ„ce them to vs. And we were too too carelesse if this senteÌ„ce could not frame our bowels to compassion that Christ is either neglected or worshipped in their person which nead our helpe Therfore so oft as we do waxe slow to help the pore let vs loke vpon the sonne of God to whom if any thing shoulde be denied it were most cruell sacriledge In these wordes he also declareth that he acknowledgeth those benefites as done to him which were done freely without regarde of any rewarde And truely when he commandeth to do good to the hungry and the naked strangers and prisoners of whom there can be no hope of recoÌ„pence it is necessary to loke to him who of his owne accord bindeth himselfe vnto vs and that which otherwise might seeme to be lost he suffereth to be reckened amongst his accounts But he doth here by name commend the faithful onely not that he would that others shuld be altogither despised but because that the nearer any manne approcheth vnto God so much the dearer he must be to vs. For though there is a common band of society yet the children of God haue a more strong and sacred knot of frendship amongst theÌ„selues Therefore sith it is mete to prefer them that are of the houshold of faith before strangers Christ doth especially name them And though the purpose was to perswade the rich them which haue abundaÌ„ce to supply ease the want of the brethren yet the pore miserable haue no smal coÌ„fort hereby for that though they be reiected despised of the world yet they are as pretious to the son of god as his own meÌ„bers And surely by calling them brethreÌ„ he vouchsafeth them a wonderful honor 41. Depart from â—e ye curssed Now he descendeth to the reprobate who were so dronken with their transitory prosperity that they dreamed that they should be alwaies blessed Therfore he sayth that he wil come to be their iudge to shake away their plesures wherin they are now drowned Not that he woulde terrifie them wyth the tidings of his comminge which seeme to haue made a couenante with death and doe harden themselues in securitye but that the faithfull being forewarned of their horrible destructioÌ„ might not enuie their present estate For as promisses are necessary for vs to prouoke and stir vs vp to desire to liue wel so likewise are the threatnings to keepe vs in carefulnesse feare Therfore we are taught how much it is to be desired to be ioyned with the sonne of God because that eternal destruction and the torment of fire remaineth for them whom he reiecteth froÌ„ him at the last day And then he wil coÌ„mand the wicked to depart froÌ„ him because that many hypocrites are now so mixed amoÌ„g the iust as if ther were great affinity betwene Christ and them Further we haue sayd other where that the word fire doth metaphorically set foorth the sharpnesse of the punishment which our sences cannot coÌ„prehend VVherfore it is a vain thing subtilly to inquire either of the matter or of the fourm of this fire as the sophisters do For so likewise should there be question had of the worm which Isai. 66. 24. ioyneth with the fire Furthermore the same prophet in the 30. 33. doth plainly declare that it is a metaphorical kind of speach for he compareth the spirit of God to a pair of bellowes wherwith the fire is kindled he addeth also brimstone VVherfore by these wordes we may rather imagine then know the vengeance of God which shal light vpon the wicked which exceeding al other torments may terrifie vs. But heere is to bee noted the perpetuitye of the fire as of the glorye which was promised euen now to the faithful VVhich is prepared for the deuil Christ opposeth the deuil against himselfe as the head and chiefe of all the reprobate For though all the angels which fel are deuils yet many places of the scripture do referre a chiefty to one who gathereth all the wicked vnder him as into one body to destruction eueÌ„ as the faithful in life become one togither vnder Christ and doe grow vnder him vntil they become perfecte and are throughly knitte to God by him But Christ sayeth nowe that hell is prepared for the deuil that the wicked might be out of hope of escaping the same when they hear that they are appoynted to the same punishment with the deuill who as it is well knowen is already enthralled and chained in hell without hope of deliuerance And though some do by the angels of the deuill vnderstaÌ„d wicked men yet it is more probable that Christ speaketh only of the deuils And so in these words he doeth secreatly reproue men who being called by the Gospell to the hope of saluation had rather pearish wyth sathan and reiecting the authour of saluation doe willingly cast themselues into this miserable lotte Not that they were not ordained to destruction as well as the deuill but because that in their wickednesse the cause of their destruction doeth euidently appeare while they refuse the grace calling them Therefore though the reprobate were in the secreat iudgement of God ordained to death before they were borne yet so long as life is offered them they are not accounted heires of death or companions of Sathan but their destruction which was hid before appeareth and is discouered by their incredulitie 44. Then shall they answear The same figure of setting them to speake in their owne persons which was vsed before Christ doth now
he left them and went away again praied the third time saying the same woordes 32. After they came into a place named Gethsemane then he sayd to his disciples sitte yee heere till I haue prayed 33. And he tooke with hym Peter and Iames and Iohn and hee began to be afrayed and in great heauinesse 34. And sayde vnto them my soule is verye heauie euen vnto the deathe tarye heere and watche 35. So he went forwarde a little and fel down on the ground and prayed that if it were posâ—sible that houre mighte passe from him 36. And he sayd Abba Father all things are possible vnto thee take away this cuppe from me neuerthelesse not that I wil but that thou wilt be done 37. Then hee came and founde them sleeping and said to Peter Symon sleepest thou couldest not thou watch one houre 38. VVatch ye and pray that ye enter not into temptation the spirite in deede is ready but the flesh is weake 39. And againe he went away and prayed and spake the same woordes 40. And he returned found them a sleepe againe for theyr eyes were heauy neither knewe they what they shoulde aunsweare 39 And he came out and went as hee was went to the mount of Oliues and his disciples also folowed him 40. And when hee came to the place hee sayde to them Praye least ye fal into temptation 41. And he gate himselfe from them about a stones cast kneled downe and prayed 42. Saying Father if thou wilt take awaye this cup from me neuertheles not my wil but thine be done 43. And there appeared an angell froÌ„ heauen comforting him 44. But beinge in an agonie he praied more earnestly his sweat was like droppes of bloud trickeling down to the grounde 45. And he rose vp from prayer and came to his disciples and founde them sleepinge for heauinesse 46. And he said vnto them VVhy sleepe yet rise and praye leaste yee enter into temptation 36. Then went Iesus Luke nameth only the mount of Oliues Marke Math. do giue a more special note of the place But Luke setteth downe that which doth more appertain to the matter that Christ went thither as he was wont VVhereby we doe gather that he sought not by his departure secreate places wherein he might hide himselfe but as it were of purpose he offred himselfe to death Therfore Iohn sayeth that the place was wel knowen to him that should betray him because that Iesus was woont ofte to resort thether And so his obedience is againe in this place described because the father had not been appeased but by his voluntary death Sit ye here Leauing the disciples a far off he spareth their infirmitye as if that any man seeing extreeme perill to be ready to fall vppon hym in battel shuld leaue his wife children in a safe place But thogh he wold haue them all placed out of daunger yet he brought 3. of them nearer him and that was a choyse flower stronger then the rest Yet hee tooke them not for that he thought them able to beare the brunt but that they might be a testimony of the common falling away of them all 37. He began to waxe sorrowfull VVe haue seene the Lord wrestle with the feare of death before but because that now he buckleth hands wyth the temptation that ioyning is called the beginning of sorrow and of heauinesse VVherby we gather that there is no true trial of strength but in the present action for then the weakenesse of the flesh which before lay hid bewrayeth it selfe and the innermoste affections doe lay themselues open Therfore though God had already exercised his sonne with some tastes of things to come yet now by the approching of death he woundeth deper and striketh him with an vnwonted feare Further because it seemed a thing vnmeete for the diuine glory of Christ that he should be so oppressed with feare and sorrowe many interpreaters haue carefully applied themselues to seeke for shifts But their labour was without aduice and to no purpose for if we should be ashamed of his feare and sorrow our redemption should vanish away and pearish For Ambrose sayd truely I doe not onely thinke it a matter not to be excused but I neuer haue his godlinesse and maiestie in more admiration for he hadde done the lesse for me if he had not borne my affection Therfore he sorrowed for me who had no cause to sorrow for himself the delite of the eternal Godhead being set aside he is stricken with the loathsomnes of my infirmitie Therefore I do boldly name sorrowe because I doe set forth the crosse for hee was not incarnate in shewe but in truthe And therefore hee should take vppon him the griefe that he might ouercome and not exclude the sorrowe For they haue not the commendation of fortitude whiche do rather beare the woundes which are benummed then the griefe of them Thus farre Ambrose They which doe imagine the Sonne of God to be free from humane passions doe not truely and in earnest acknowledge him to be manne Therefore when it is sayde that the Godheade of Christe rested as if it were hidde for a time that by suffering hee might fulfill the partes of a Redeemer is so farre from containinge any absurditie in it that the mysterie of our saluation coulde not otherwise be fulfilled For Cyril sayd rightly That the passion of the Crosse was not willingly suffered of Christe in some sorte and that hee suffered the same willingly to satisfie the will of the Father and for our saluation thou mayest easily learne by his prayer Father if it be possible lette this cuppe passe from me For in that respecte that the woorde of God is God and naturally the life it selfe no manne will doubte that he feared death anye thinge at all but being made fleshe hee permitted the fleshe that it shoulde suffer those thinges which pertained to the same and therefore as verye manne hee feareth death nowe present at the doore and sayeth Father if it be possible lette this cup passe from me but because it cannot otherwise be let it be not as I will but as thou wilt Thou seest howe that the nature of manne euen in Christe himselfe suffereth the things belonging to it and feareth but by the woorde ioyned to the same he recouereth that courage meete for God At the leÌ„gth he concludeth Thou seest that in respecte of the fleshe the deathe of Christe was not voluntarie Yet it was voluntary because that for it according to the will of the father saluation and life is giuen vnto menne And thus farre Cyrill Yet it must bee distinguished betweene the infirmity of the fleshe which Christ suffered and ours as it doeth much differ For in vs no affection is without sinne because that all men doe exceede measure and a right moderation but Christ was so troubled with sorrow and feare that yet he murmured not against God but remained fast to the true rule of
cockes do not only crow once but they doe often iterate their crowinges yet that is called but one cockes crowing which is done at one watch Therefore Mat. Luke Iohn do say that Peter denied the lord thrise before the end of the cocks crowing Mark doth more distinctly set down one circuÌ„stance namely that in so short space of the Peter was drawn to deny him thrise being warned by the first crowing he repented not Further wee will not saye that there is contrariety betweene prophane writers if some one should rehearse those matters which are left vntouched by others Therâ—ore though that which is reported by Mark doth differ yet it is not repugnaÌ„t to the others And this is worthy to be noted that Peter after he could not escape with a simple denial he doubleth y e offeÌ„ce by putting an oth to it also a litle uâ—ter wheÌ„ he is more vehemently vrged he falleth to â—ursing wherby we do gather that after a sinner doth once fall he is then carried to worse and worse So they which doo beginne at small sinnes doe after runne headlong into moste filthy heynous offences which they doe at the first abhorre And this is the iust vengeaunce of GOD after we are depriued of the helpe of the holy Ghoste to grannt Sathan lyberty to use 〈…〉 so that we being wholly tied bouÌ„d vnto him he may cast vs 〈◊〉 and â—â—ther And that dooth especiallye fâ—ll out in the deniall of the fayth for where any man for feare of the Crosse doth turne away from the pure profession of the Gospell if hee seemeth not yet to haue satisfied the enemies he runneth on further and that which he durst not confesse sincerely he dooth without any coueringes altogether abiure Then is this also to be obserued that Peter fell thrise almost in a moment for hereby it appeareth how slyppery redy we are to fall as oft as Satan vrgeth vs and truely there wyll bee no measure of falling except the Lord by his outstretched hand shall holde vs back After that the force of the grace of the spirite was quenched in Peter as any man that came by him had asked him of Christ he was ready to make a hunded yea a thousand denials Therefore though it was most filthy for him to fall thrise yet the Lord spared him by restraining the tongues of his enemies least they shoulde moue moe troubles So also it is necessary at this day that hee should bridle Sathan leaste hee should ouerwhelme vs with innumerable tentations For though he ceaseth not to beate vs with many engines yet if the Lord prouidinge for our infirmitie should not beate backe the force of his fury we shoulde haue to striue with an vnmeasurable heape of tentations Therefore we haue great cause to praise in this behalf the mercy of the Lord in that he suffreth not our enemie to haue scarse the hundred part of his pleasure of vs. 74. Then he beganne to curse By this third denial the infidelity of Peter towards his master breaketh vp into a great heap For not satisfied with swearing he leapeth ouer to cursing wherein he yeeldeth both his body and soule to destruction For he praieth that the cursse of God maye lighte vppon him if hee knewe Christe And this is asmuch as if hee should haue saide let me come to an euill end if I haue any thinge to do with the saluation of God VVherein the goodnes of Christ is so much the more to be had in admiration for curing his disciple raised from so deadly a ruine But this place doth teach that it is not blasphemy against the spirit if any man through the infirmity of the flesh should fall thogh he should deny the known trueth Peter truely had hearde by the mouth of the Lord how detestable a trechery it is to deny him before men and how horrible a vengeaunce doth remaine for them before God and his Aungelles who for a slouthful feare of the crosse do forsake the confession of the faith for he had a litle before preferred not in vaine death or any torment before the denial of Christ. Therefore now wittinglye and being before admonished he casteth himselfe headlong yet after hee obtaineth forgiuenes VVhereof it followeth that he sinned of infirmity and not of an incurable malice For hee would willinglye haue yeelded vnto Christ that duety of piety due vnto him if the sparkes of right affection had not beene quenched by feare 75. And Peter remembred At the crowing of the cock Christ also looked vpon him as Luke witnesseth For he had first despised the crowinge of the cocke as we haue heard out of Marke Therefore it was meete that Christ shuld looke back vpon him that he might come againe vnto him selfe And euery one of vs do proue the same to be true in our selues For which of vs doth not carelesly passe by with deafe eares I do not say diuerse and manifold songes of birdes which yet do stirre vs to the glorifying of God but the very woorde of God which doth euidentlye and plainly resound vnto vs in the doctrine of the lawe and the Gospel And our mindes are possessed with such a brutish blockishnes not onelye one day but perpetually vntil he shal vouchsafe to look vpon vs who aloane conuerteth the harts of men Yet it is worth the labour to note that it was no common maner of looking for he had looked before vpon Iudas who yet became nothing the better therby but in looking vpon Peter he ioyned the secrete efficacy of the spirite with his eyes and so with the beames of his grace he pearced into his heart VVherfore let vs know as oft as any man shal fal he cannot beegin to repent except the Lorde looke vpon him He wept bitterly It is likely to be true that Peter went out for feare for he durst not weepe before witnesses wherin he yet againe shewed his infirmity VVherby we do gather that hee deserued not forgiuenes by satisfaction but obtained the same of the fatherly fauour of God And by this example we are taught though our repentance should halt yet to hope well because that God despiseth not a weak repentance so that it be sincere In the meane while Peters secrete teares doe witnesse his true repentaunce beefore God and the Aungelles for beeinge withdrawne from the eyes of menne he doth set before him GOD and the Aungelles and so these teares doe flow out of the innermost affection of the heart The which is therefore to be noted because that we doe see many which doe shed tears very plentifully so long as men do look vppon them whose eies in secret do presently waxe dry Further it is not to be doubted but that ambition and hypocrisie doe cause many to shed teares which powre forth none for feare of Gods iudgement Yet it is demaunded whether true repentaunce requireth teares I doe aunswere the faithful do oft with drye eies mourne vnto the Lorde and
whom before a vile filthynes in a torne habite kept from entraunce into heauen Christe himselfe suffered his garmentes to bee taken from him as a pray that he might enrich vs with the riches of his victory Further wher Mathew saieth that so the prophesie of Dauid was fulfilled Psa. 22. 19. They deuided my garments amongst them c. must so be vnderstood as that was perfourmed literally as they say and indeede in Christe which Dauid metaphorically and vnder a figure complayneth of as done to him For Dauid by the word garments meaneth his goods his honors as if he shuld haue said that while he liued and had his sight he was made a pray to his enemies who ran into his house and were so far frō sparing those goodes which were left that they also spoyled his wife This cruelty he amplifieth by a metaphor writing that his garmentes were deuided by lot And where he was a shadow and an Image of Christe that whiche christ shuld suffer he foretold by the spirit of prophesie Wherfore in his persō this also is notable that the soldiors spoiled his apparel for by this spoyling we do know those signes notes wherwith he was sometime adorned And also the offence is taken away which otherwise might in the wisdom of the flesh haue beene conceiued of his nakednesse for hee suffered nothing which did not truely and properly beelong to the person of the Redeemer as the holy Ghost before declared MAR. 25. And it was the third houre This seemeth not to agree with the testimony of Iohn for he saieth that Christ was condemned aboute the sixt houre But if we consider that which is manifest by other places the day was deuided into foure partes and that euery of the parts were called by the name of the first houre of the beginning of the same it wyll not be hard to be answered The whole meane time from the risinge of the sunne euen to the second parte they did call the first houre The second parte vnto the midst of the daye was with them the thirde houre The sixt houre beginning at the mid day continued to three or foure of the clocke in the after noone Therefore when the Iewes saw that Pilat deferred the time and that now the mid day was at hand Iohn saieth that they cried out the more earnestly least the whole day should escape away But that letteth not but that the Lord was crucified about the end of the third houre For it is euident enough after his tumultuous condemnation that he was sodenly carried away the Iewes had so earnest desire to put him to death Therefore Mark meaneth not the beginning of the third houre but the ende And this is the more likelye to bee true that Christe honge not aboue three houres vppon the Crosse. LV. 34. Then Iesus said By this speach Christ proued himselfe to be that meeke and gentle Lambe which should be led to be slaine as Isaiah the Prophet had witnessed 53. 7. For he doth not only leaue off reueng but he commendeth to God the father the saluation of them of whome he is most cruelly vexed This had beene a great thing to thinke nothing of reuengement as Peter when by his example exhorteth vs to patience saieth that he gaue not rebuke for rebuke neither reuenged his own iniuries but was content with this alone that hee had God for a reuenger 1. Pet. 2. 23. But this was a farre greater and more excellent vertue to pray to God that he would forgiue his enemies If any man doth think that this doth not sufficiētly agree with that saying of Peter which I cited euē now there is an aunswere ready for it For where Christ was led by a merciful affection to entreat god to pardon his persecutors it is no let but that he might commit himself to the iust iudgement of God which he knew to be appointed for the reprobat the obstinate VVhē Christ therefore saw that partely the Iewish people partly the soldiours were madde against him in a blinde heate though their ignoraunce was not to bee excused yet hee taketh pitty vppon them so that hee himselfe praieth for them Yet sith hee knew that God would be a reuenger hee leaueth the iudgement to him against the reprobate And in this manner should the faithfull temper their affections in bearing of afflictions that they shoulde desire that their persecutors might bee saued and yet that they shuld not doubt but that their life is vnder the defence of God and resting vpon this comfort that at the length the wicked shal not go forward in their lust vnpunished they shall not faint vnder the burdē of the crosse Luke dooth now sette before vs an example of this moderation in our guide and maister for when as hee could haue curssed his persecutors to destruction hee dooth not onely abstaine from cursing but also he prayeth for their good And it is to be noted if at any time the whole world should rise vp against vs and endeuour by violence to ouerwhelme vs al this is the best remedy to ouercome this temptation if at any time wee doe thinke of their blindnesse which do oppose themselues against God in vs. For so it shall come to passe that the conspiracy of many againste vs left alone and forsaken shall not trouble vs aboue measure As againe dayly vse doth shew how strong an engine it is to shake the weake with when they see themselues assaulted of a great multitude Therefore if we wil learne to arise vp to God it shal be an easie matter for vs as it were from an high to despise the ignoraunce of the vnfaithfull for howsoeuer they doe excell in forces and great bandes yet they know not what they do But it is likely that Christ prayed not generally for all menne but onlye for the simple people who were carried by an vnaduised zeale and not by delyberate wickednes For as there was no hope left of the Sribes and Priestes so he should haue praied for them in vaine And without doubte beecause the heauenlye Father hearde this prayer heereof it came to passe that many of the people which had shed bloud did afterwardes beleeue 37. They set vp ouer his head That which Matthewe and Marke doe touch briefly Luke doth set forth more expresly that the title was written in three languages Also Iohn doth declare it more at large VVherfore let the readers see there that which here I doe omitte for breuitye sake I will onely say that this was not done without the prouidence of God that the death of Christ shuld be celebrated in three languages for though Pylate had no other purpose then reproachfullye to touche the Iewish nation yet God had a further regarde For in this as it were by prophesie he declared that the death of his sonne shoulde be renoumed euery where that all people in al places might know the king promised to the Iewes But this was no lawful
chap. 51. For hee woulde haue this faining accounted amongest the Tropes and Figures then amongest the Parables and Morall hystories But this one thynge doeth fatisfie me as Christe for a time couered the eyes of them wyth whome he spake that he shewing himselfe as in the person of a straunger they might accounte him as a common guest so the purpose of going further which for that time he pretended was not a faininge of an other matter then that which in deede he was about to doe but because that he woulde not discouer the maner of his departure for no manne will deny but that he was then to goe further for he was then separated from the company of men So he deceiued not his disciples by this faining but held them somewhile in suspence vntill the ful time of his manifestation were come VVherefore they doe deale too preposterouslye who do make him to be their patrone for lying and by his example we haue no more colour to dissemble in anythinge then to imitate his diuine power in closing the eyes of them which see VVherefore there is no safer a way then to holde the prescript rule of speakinge truely and simplie Not that the Lorde at any time disobeyed his fathers lawe but he without bindinge himselfe to the literall priest performed the simple meaning of the lawe and the weakenesse of our senses doe neede an other bridle 30. Hee tooke breade Augustine and diuers others with him thoughte that Christ tooke not the bread which he reached as to be an ordinarie bread to be eaten but for an holy signe of his body And this is plausible to be spoken that the Lord shoulde be then knowen in the spirituall glasse of the supper for the disciples looking vppon him with corporall eyes knewe him not But because this coniecture hath no probable token for the proofe of it I doe rather take Lukes woordes more simply that Christ taking bread in his hands after his maner he gaue thankes And it appeareth that he vsed a special order of prayer to the which he knew that his disciples had beene familiarly accustomed that they by this note being admonished might stirre vp their senses In the meane season lette vs learne by the masters example so ofte as wee doe eate breade to giue thankes to him who is the authour of life for that putteth a difference betweene vs and prophane men Mathewe Marke 16 Luke 24.  13. And they went tolde it to the remnant but they beleeued them not 14. Finally he appeared vnto the eleuen aâ— they sate togither and reprooued theÌ„ of their vnbeliefe hardnesse of heart because they beleeued not them whiche had seene him 31. Then their eyes were opened and they knewe him but he was taken out of their sight 32. And they sayd betweene themselues Did not our hearts burne within vs while he talked with vs by the waye and when hee opened to vs the Scriptures 33. And they rose vp the same houre and returned to Hierusalem and founde the eleuen gathered togither and them that were with them 34. VVhich sayde The Lord is risen in deede and hath appeared to Symon 35. Then they tolde what things were done in the way and how he was knowen of them in breaking of breade 36. And as they spake these things Iesus himselfe stoode in the middes of them and sayde vnto them Peace be to you 37. But they were abashed and afraide supposinge that they had seene a spirite 38. Then he sayd vnto them why are ye troubledâ— and wherefore do doubts arise in your hearts 39. Beholde my handes and my feete for it is I my selfe handle mee and see for a spirite hath not fleshe and bones at yee see me haue 40. And when he had thus spoken he shewed them his handes and feete 31. And their eyes were opened By these woordes we are taught that there was no Metamorphosis in Christ that he shoulde daâ—ell mens eyes with varietie of shapes according as the Poets do imagine their Proteus but the fault was rather in the eyes of them which loked because they were holdeÌ„ As shortly after he vanished not away from before the same eyes because that his body was of it self inuisible but because that God withdrawing his force their sight was dulled And it is no maruel that christ should assoone as he was knowen sodainly vanish away for it was nothing needefull that he should be seene any longer least that they as of themselues they were too much bent to the earth shuld desire to draw him againe to an earthly life Therfore so farre as was necessary to testifie the resurrection he reuealed himselfe to be seene and by his sodaine departure he taught that he shoulde be soughte otherwhere then in the world for the ascending into heauen was the fulfilling of the new life 32. Did not our heart The knowledge of Christ so wrought that the disciples had a liuely feeling of that secreat and hidden grace of the spirite wherwith they wer before endued For god ofttimes so worketh in his that for a time they know not the force of the spirite whereof they are not yet void or at the least so as they cannot distinctly know the same but they haue only a feeling of it by a secreat instincte So the disciples had before conceiued a zeale but without feeling which they doe nowe remember now since that Christ is made known vnto them they do at the length begin to consider that grace which they had before wythout tast of the same they do perceiue that they had beene very blockish For they do reproue theÌ„selues of slouth as if they should say How came it to passe that we knew him not while he talked with vs for when he pierced into our hearts we should haue marked who it had beene But they do not simply by this naked signe gather that he was christ because that his speach was effectual to enflame their minds but because they do giue vnto him the honor that while he spake with his mouth their harts also burnt within them through the heat of the spirit Paul verely reioyceth 2. Cor. 3. 6. that the ministery of the spirite was giuen vnto him the scripture doth oft times adorn the ministers of the word with these titles that they do conuert the harts lighten the mindes renue men that they may become pure and holy sacrifices but then it doeth not declare what they shall doe by their owne power but rather what the Lorde shall woorke by them But both these are to be founde togither in one Christ to vtter the outward voyce and effectually to frame the heartes to obedience of faith And it is not to be doubted but y t he then wrought a singuler woorke in the heartes of them two that they at the lengthe might feele a diuine heat inspired into them by him while he spake For though the woorde of God is alwayes fire yet the firye force did
obserue this order diligently as to the Ephes. 2. 17. he sayeth that Christ comming he preached peace to them whiche were neare and then to straungers and them a farre of 48. Nowe ye are witnesses As yet he doeth not send them foorth to publish the Gospel but only declareth for what purpose he appoynted that they might prepare themselues for that time and partly by this consolation he mitigateth their sorrowe partly with this spurre hee correcteth their slouth VVhen as they being guiltie to themselues of their late falling away it was meete for them to haue sorrowfull hearts Christ here beyonde all hope bestoweth vppon them this incredible honour enioyning them to publishe the embassage of eternall saluation to the whole worlde By this meanes he doeth not onely restore them perfectly but with the greatnesse of this new grace he doeth throughly abolish the remembrance of the offence Yet withall as I sayde he pricketh them forwarde least they shoulde be as slacke and slouthfull to publish the faith whereof they were ordained preachers 49. Beholde I will send the promisse Least the Apostles should be afraied of their owne weakenesse hee comforteth them with the hope of newe grace which should come vppon them as if that he should saye Though you thinke youre selues vnmeete for so great a burden yet there is no cause why you shoulde be discouraged for I will supply from heauen that power which I knowe to be wanting in you Nowe that he might the better confirme them in this hope he maketh mention of the holye Ghost which was promised of the father For to the ende they myghte readily prepare themselues to the woorke God meeting with theyr distrust had encouraged them with his promisse Now Christ substituting himselfe in his fathers place taketh vppon him to perfourme that gifte wherein he doeth againe chalenge to himselfe a diuine power For this is a part of that glory whiche God by othe denied to giue to an other Isai 41. 8. to endew weake men with heauenly power Therefore if it belongeth to Christ it followeth that he is God who spake in the times past by the mouth of the Prophet But though God promised a speciall grace to the Apostles and Christ bestowed it yet this must be generally noted that no mortall man is of himselfe meete for the preaching of the Gospell but so farre foorth as God cloathing them with his spirite supplieth their nakednesse and want And certainly as Paule doeth not exclame of the Apostles alone 2. Cor. 2. 16. who shall be founde meete for these things but he declareth that there is no mortall man meete for so great a woorke so it is necessary that what soeuer ministers of the Gospell God stirreth vppe should be endued with the heauenly spirite and therefore it is promised to all the teachers of the Churche wythout exception in euery palce But tarry ye Least they shulde rashly run forth to teach before the time Christ coÌ„mandeth them to be quiet silent vntill y t he by his appoyntment sending them foorth shall vse their helpe in time conuenient And this was a profitable triall of their obedience that they hauing the vnderstanding of the Scripture and endewed with the grace of the spirite yet because the Lord forbadde them to speake they helde their peace as dumbe men for we do know how desirously they woulde shewe themselues abrode which thinke that they could doe this with praise and admiration And it may be that by this delay Christ would punishe their slouthfulnesse because they had not presently gone the same daye into Galile at his commaundement VVhat soeuer the matter were we are taught that nothing must be attempted but by the calling of the Lord. VVherefore thoughe they wanted not habilitie to teache publikely yet let them containe themselues as priuate men in silence vntil that he shal leade them foorth in his hande into the Theater Further in that they are commaunded to stay at Hierusalem it must be vnderstode after they should returne from out of Galile For as we shal a little after heare out of Mathew though he reuealed himselfe to be seene at Hierusalem yet he chaunged not that which he had first determined of Galile Therefore the meaning of the woordes is after he had giuen them their commaundements in the place appoynted yet his will was that they should as yet remaine silent for a time vntill that he should furnish them wyth a newe power Mathewe 28. Marke 16. Luke 16. Then the eleuen disciples went into Galile into a mountain wher Iesus had appoynted them 17. And when they sawe him they woorshipped him but some doubted 18. And Iesus came and spake vnto them saying All power is giuen vntâ— me in heauen and in earth 19. Goe therefore and teache all nations baptising them in the name of the Father the Sonne and the holy Ghost 20. Teachinge them to obserue all thinges what so euer I haue commaunded you and 〈◊〉 I am wyth you alwaye vntill the ende of the worlde Amen 15. And he sayd vnto them Gâ— yee into all the world preache the gospell to euery creature 16. He that shall beleeue and be baptised shal be saued but he that will not beleeue shal be damned 17. And these tâ—kens shall followe them that beleeue In my name they shall cast out deuils and shal speake wyth new tonges 18. And shall take away serpents and if they shall drinke any deadly thinge it shal not hurte them they shall lay their handes on the sicke and they shall recouer  16. Then the eleuen diciples Mathewe passing ouer those things which we haue reported out of the other three doeth onely teache where the eleuen disciples were sent on the Apostolicall office For their purpose was not as we haue often seene before to prosecute all the perticular partes of a hystorie because it seemed sufficient to the holy Ghost who directed their stile by gathering their testimonies togither to sette downe the summe suche as we doe see Therefore Mathewe doeth chuse that which especially appertained to vs namely that Christ when he appeared to the disciples also created them Apostles which shoulde carye the embassage of eternall life into all the coastes of the worlde But though there is no mention made of the Mount in any other place yet wee doe gather that this place of Galile was noted to Mary yet it is maruel that some hauing seene Christe twise already shoulde as yet doubt of hym If any manne like to referre this to the first manifestation there shall be no absurditie therein for the Euangelistes doe sometime vse to mixe diuers things togither But it must not seeme absurde if the remnants of feare shoulde driue some againe to a newe wauering for we knowe as oft as Christ appeared they were afrayd and amased vntil their mindes were setled by ofte seeing him VVherefore the sense in my iudgement is that some doubted at the first vntill Christe approched nearer and
goe vnto them they were greatly afraide as if they should defile themselues the doctrine Act. 10. 28. Baptising them Christe commaundeth that they shoulde be baptized which shoulde giue their name to the Gospell and should professe them selues to be disciples partlye that it mighte be a witnesse vnto them of eternal life before God partly that it might be an outward signe of faith before men For we knowe that by this signe God doeth witnesse vnto vs the grace of his adoption for he grafteth vs into the body of his sonne that he might account vs to be of his flocke and therefore our spirituall washing wherewith he reconcileth vs vnto himselfe and the new righteousnesse are there represented But as God confirmeth his grace vnto vs by this zeale so who soeuer doe offer themselues to baptisme they do in like maner binde their faith as it were by giuing of an obligation Also sith the Apostles haue these dueties expreslye committed to their charge togither with the preachinge of the Gospell it followeth that there are no other lawfull ministers of Baptisme but they which doe also minister doctrine Therefore where libertie hath beene graunted to priuate men and also to women to baptise because it is not agreeable to the institution of Christ it was nothing else but a meere prophanation Also where the first place is appoynted for doctrine there is a true differēce set down betwene this mysterie and the adoulterous rites of the Gentiles wherwith they do enter thēselues into their religions for vntill God by his word shal giue life to the earthly elemēt it is made no sacramēt for vs. As superstition hath a preposterous emulation at all the works of God so folish men do frame diuers sacraments according to their owne pleasure but because they want the woorde as the soule they are vaine and toyishe shadowes VVherefore let vs note that by the power of the doctrine it commeth to passe that the fignes doe put on a newe nature so as the outwarde washing of the flesh beginneth to be a spirituall pledge of regeneration by the doctrine of the Gospell goinge before and this is the right consecration in steade wherof popery hath brought in vppon vs magicall exorcismes And therefore it is sayde in Marke He that shall beleeue and be baptised by which woordes Christ doeth not onely exclude hypocrites from the hope of saluation who beinge without faith are onely puffed vp with the outward signe but hee ioyneth baptisme to the holy bande of doctrine that this should be nothing else then an addition to that But because Christe commaundeth them to reache before he commaundeth to baptise and willeth that onely beleeuers be receiued to baptisme baptisme seemeth not to be rightly ministred except that faith should goe before And vnder this pretence the Anabaptists haue stirred much against the baptisme of infants Yet it is not harde to be answeared if any manne shall consider the reason of the commaundement Christ commaundeth that the embassage of eternall saluation should be caryed to all the Gentiles hee confirmeth the same by adding the seale of baptisme And there is good cause why the beleuing of the woorde is sette before baptisme sith the Gentiles were altogither straungers from God and had no fellowship with the elect people For otherwise it should haue beene a lying signe which should offer forgiuenesse of sinnes and the gift of the spirite to vnbeleeuers who as yet were not the members of Christ. And we knowe that they are gathered by faith who were before dispearsed Nowe it is demanded vppon what condition God adopted them to be his sonnes which before were straungers It cannot certainly be denied when hee once accepted them into his fauour but that hee extendeth the same to their children and nephewes At the comming of Christ he shewed himselfe generally to be a father both to the Gentiles and to the Iewes Therefore it is necessary that the promisse which was in times past made to the Iewes shoulde also at this daye be of force amongest the Gentiles I will be thy God and the God of thy seede after thee Gen. 17. 7. So wee see them which by faith are entred into the Church of God to be accounted for the members of Christe and also to be called to the enheritance of saluation And yet baptisme is not by this meanes separated from faith or doctrine for though yong infants doe not as yet by reason of their age take holde of the grace of God by faith yet God accepting of theyr parents doeth also embrace them I doe therfore deny it to be rashly done to baptise infants whereto the Lord doth call them while he promiseth them to be their God In the name of the father This place doeth teache the full and euident knowledge of God the which beinge but darkely shadowed foorth vnder the lawe and the Prophets at the lengthe sprange foorth vnder the kingdome of Christe The olde fathers neuer durst call God their Father if they hadde not taken this hope from Christe theyr head neither were they altogither ignorant of the eternall wisdome of God which was the fountaine of light and life It was also one of their confessed principles that God shewed forth his power in the holy ghost But at the arising of the gospell God was much more manifestly shewed vnder the three persons for the father then reuealed himselfe plainly in the sonne his liuely and expresse image and Christ himselfe lightening the world by the cleare brightnesse of his spirite made both him himselfe to be knowen But it is not without cause that heere is expresse mention made of the Father of the Sonne and of the spirite for the force of baptisme cannot be apprehended otherwise then by beginning at the free mercy of the Father who reconcileth vs vnto himselfe by hys only begotten Sonne then shall Christ himselfe appeare before vs wyth the sacrifice of his death and at the length the holy ghost shal also come by whome he washeth and regenerateth vs and at the length he maketh vs partakers of all their good giftes So we do see that we do not rightly know God except that our faith do distinctly conceiue three persons in one essence and that the efficacie and frute of baptisme doth come from thence that God the Father adopteth vs in his Sonne and by the Spirit we being purged from the silthinesse of our fleshe he refourmeth vs to righteousnesse MAR. 16. He that shall beleeue This promisse was added that it might allure all mankind to faith as againe for the terrifying of the vnbeleeuers there followeth a denounced sentence of grieuous destruction But it is no maruel that saluation is promised to the faithful for by beleuing in the only begotten sonne of God they are not only accoūted amongst the sonnes of God but being endued with the righteousnes of his grace and with the spirit of regeneration they do possesse the summe of eternal life Baptisme is ioyned
the Euangelist addeth immediatly after that they are made the sonnes of God not by the proper will of the flesh but when as they are borne of God And if faith doe regenerate vs that we may bee the sonnes of God and God doe inspire the same faith from heauen it is most manifest that Christe doth not only offer vs the grace of adoption potentially but euen actually as they say And truly the Grecians doe sometimes take exousia for axioma because the sense doth best agree with this place And the circumlocution which the Euangelist vseth is of greater force to set foorth the excellencie of grace then if hee had saide in one worde that all those that beleeue in Christe are made by him the sonnes of God For hee speaketh in this place of the vnclean and prophane who being condēned of perpetuall ignominy did lye in the shadowe of death Therefore Christ shewed a wonderfull token of his grace that he vouchsafed to extoll suche vnto this honour that they shoulde begin sodainely to be the sonnes of God And the Euangeliste extolleth the greatnesse of this benefite woorthily as doth Paule also Ephesians 2. 4. But and if the common signification of the word do please any man better yet notwithstanding the Euangelist doth not make power a certaine middle facultie which may take away the full and perfect effecte but hee meaneth rather that Christe gaue vnto the vncleane and vncircumcised that which seemed to bee vnpossible For there was an vncredible alteration of thinges wrought at that time when Christe raysed vp to God children of stones Therefore power is that sufficiencie whereof Paule maketh mention Col. 1. 12. where hee giueth thankes to God who hath made vs fit to be partakers of the lot of the saintes VVho beleeue in his name Hee noteth briefly the maner howe to receiue Christe namely when wee beleeue in him Therefore beeing ingrafted into Christe by faith wee obteine the right of adoption that wee may bee the sonnes of God And truely seeing hee is the onlie sonne of God this honour doth in no case appertaine vnto vs saue only so farre foorth as wee are his members Againe that vaine surmise concerning power is refuted out of this place The Euangelist sayth that this power is giuen to those who doe nowe alreadie beleeue and it is certaine that they are now the children of God in deede Therefore they doe derogate too much from faith who say that a man doth obtain this thing only by beleeuing to be made the childe of God if hee will because they put a suspenced power insteede of the present effect There appeareth a grosser contrarietie in that which followeth immediatelie The Euangelist saith nowe that they are borne of GOD who beleeue Therefore there is not onely an habilitie to choose offered seeing that they doe nowe obtaine that selfe same thing about which they are occupyed And although the Hebretians doe oftentimes take name for power yet there is heere a relation vnto the doctrine of the Gospel For we doe then rightly beleeue in Christe when he is preached vnto vs I speake of the ordinarie meanes whereby the Lorde bringeth vs vnto faith And this must be diligently noted because many men do foolishly forge to themselues a confused faith without any vnderstanding of doctrine Like as amongest the Papistes there is nothing more common then this woorde beleeue whereas notwithstanding there is no knowledge of Christe by the hearing of the Gospel Therfore Christ offereth himselfe vnto vs by the Gospell but we receiue him by faith 13 VVho are not borne of blood Willingly doe I embrace the opinion of those who thinke that the Euangelist toucheth heere by the way the wicked boldnesse and confidence of the Iewes They had alwayes in their mouth the worthinesse of their stocke as if they who discende of an holy progenie were naturally holy And they might worthily haue bragged of the stock of Abrahā if so be it they had bin the lawfull sons of Abraham and not degenerate children but the boasting of faith arrogateth nothing at all to the carnall begetting but it acknowledgeth that it hath receiued all that goodnesse whiche it hath of the grace of God alone Therefore Iohn saith that the Gentiles who beleeue in Christ who were before vncleane are borne the sonnes of God not of the wombe but they are fashioned againe by God that they may begin to bee He seemeth to haue put blooddes in the plurall number to the ende hee might the better expresse the long succession of the stocke For this was a part of the Iewish boasting that they were able directly to proue that they came from the patriarkes by a continuall course The will of the fleshe and of man Doe signifie all one thing in my iudgement For I see no cause why fleshe shoulde be taken for the woman as manie doe thinke with Augustine But rather in this that the Euangeliste repeateth one thing in diuers wordes hee beateth in the same the better and imprinteth it more deepely in mens myndes And although he doe properly respect the Iewes who dyd bragge of the fleshe yet may there a generall doctrine be gathered out of this place that this is not proper to our nature neither doth it proceede from vs that wee are accounted the children of God but because the Lorde of his owne wyll that is of his free loue begate vs. Heereupon it followeth first that faith proceedeth not from vs but that it is a fruite of spirituall regeneration For the Euangelist saith that no man can beleeue vnlesse hee be begotten of God therefore faith is an heauenly gift Secondly that faith is not a colde and bare knowledge sithence none can beleeue but hee that is fashioned againe by the spirite of God Notwithstanding it seemeth that the Euangelist dealeth disorderly in putting regeneration before faith seeing that it is rather an effect of faith and therefore to bee set after hym I answeare that both of them doe very well agree because we doe both conceiue the incorruptible seed by faith wherby we are borne againe into a newe and diuine life and yet notwithstanding faith is a worke of the holy ghost who dwelleth in the sonnes of God alone Therefore in diuers respectes faith is a part of our regeneration and an entrance into the kingdome of God that it may number vs amongest his children For whereas the spirite doth illuminate our mindes that doth now appertaine vnto the renuing of vs. By this meanes faith doth flowe from regeneration as from a fountaine But because we receiue Christ by the same faith who doth sanctifie vs by his holy spirite therefore it is saide to be the beginning of our adoption Although there may another more plaine redie distinction be brought For when the Lorde inspireth faith hee begetteth vs againe secretely by a secrete meanes which we knowe not And beeing indued with faith we lay holde vpon with a liuely feeling of the
conscience not only the grace of adoption but also the newnesse of life and other giftes of the holy Ghoste For seeing that faith doeth receiue Christe as it is saide it bringeth vs after a sort into the possession of all his good giftes So that according to our sense we begin not to be the children of God vntyl such time as we haue faith And if sobeit the inheritaunce of eternall life be the fruite of adoption wee see howe the Euangelist ascribeth all our saluation to the grace of Christe alone And surely howe narrowly soeuer men doe sift themselues they shall finde nothing meete for the children of God but that which Christe hath bestowed vpon them 14 And the woorde was made fleshe and dwelt amongest vs and wee sawe the glory of it as the glory of the only begotten of the father ful of grace and of truth 14 And the worde was made flesh Nowe he teacheth after what sort Christe came whereof he made mention namely that hauing put on our flesh he shewed himselfe openly to the worlde And although the Euangelist doth briefly touch this vnspeakeable secrete and mysterie that the sonne of God did put on mans nature yet is this breuitie merueilous plaine Certaine foolishe fellowes doe heere delude and toye with friuolous shiftes that it is saide that the woorde was made fleshe because God did sende his sonne into the worlde being made man as hee had conceiued in his minde As if that worde were a shadowish vaine conception of the minde But wee haue shewed that the true person in the Essence of God is expressed in this worde Moreouer the worde fleshe is of greater force to expresse his minde then if hee had saide that he was made man His meaning was to shew vnto howe vile and base an estate the sonne of God came downe from the highnesse of his heauenly glory and all for our sake VVhen as the Scripture speaketh of man contemptuously hee calleth him fleshe Therefore albeit there is so great difference betweene the spirituall glory of the woorde of God and the rotten dregges of our fleshe yet notwithstanding the sonne of God did abase hymselfe so muche that hee tooke vpon him this flesh which is subiect to so great miserie But flesh is not takeÌ„ in this place for the corrupt nature as Paule doth oftentimes take it but for the mortal man although it doth by contempt signifie his frayle brittle nature Psalme 78. 39. Hee remembred them because they are fleshe Isay. 40. 6. All fleshe is grasse and in suche like places Yet must we note herewithall that this is a kinde of speeche wherein is Synechdoche because the inferiour parte comprehendeth the whole man Therefore did Apolinaris dote who feigned that Christe did take vpon him the body of man only without the soule for wee may gather out of infinite testimonies that hee was no lesse indued with the soule then with the body And when the scripture calleth men fleshe it doth not therefore depriue them of soules Therefore the sentence is plaine that the word which was begotten of God before the beginning of the worlde and whiche did alwayes abide with the father was made man In this poynt of faith wee must chiefly holde two thinges that the two natures in Christ dyd so growe togeather into one person that one and the same Christe is very God and man And the other that the vnitie of the person doth no whit let but that the natures may remaine distinct so that the diuinitie doth retaine whatsoeuer is proper to it and that the humanitie hath also seuerally whatsoeuer belongeth to it Therefore whensoeuer Satan did goe about by heretikes to ouerthrowe sounde doctrine with diuers dotings hee alwayes brought in the one of these errors eyther that Christ was the sonne of God and of man so confusedly that neyther his diuinitie remained in hym neyther was he coÌ„passed about with the true nature of maÌ„ or els that he was so clothed with the fleshe that hee was as it were double and had two natures Thus dyd Nestorius in times past plainely confesse both natures but hee made one Christe God and another man On the contrarie when Eutiches did acknowledge one Christ to be the sonne of God and of man he left hym neither of the two natures but feigned that they were both mixed together And Seruetus at this day feigneth with the Anabaptists such a Christe as is confusedly coÌ„pounded of a double nature as a diuine man In woorde hee affirmeth that hee is God but if you receiue his vaine glosses the diuinitie was turned for a time into the humaine nature and nowe againe is the humane nature swallowed vp of the diuinitie The wordes of the Euangeliste serue fitly for the refuting of both these sacriligies VVhen hee saith that the worde was made fleshe the vnitie of the person is plainely gathered hence for it is not meete that there shoulde bee another man now beside him who was alwayes very God seeing that it is said that that God was made man Againe seeing that this woorde woorde is attributed distinctly vnto Christe as hee is man it followeth that Christe ceased not to bee that which he was before wheÌ„ he was made man and that there was nothing altered in that eternall essence of God which put vpon it fleshe Finally the sonne of God began to bee man in suche sorte that notwithstandynge hee is as yet that eternall woorde whiche hath no beginnyng of time And dwelt They that expounde that the fleshe was vnto Christe as an house they doe not vnderstande the meaning of the Euangelist For doubtlesse he doth not here assigne vnto Christe a perpetuall abiding amongst vs but he saith that he was conuersant amongest vs for a season For the word escenâ—sen which hee vseth is fet from tabernacles Therfore it doth signifie nothing els saue this y t Christ did execute that functioÌ„ vpon earth which was inioyned him or that he did not appeare one moment onely but that he did abide amongst men vntil such time as he did finish the course of his office But heere may a question be moued whether he doth speake of men in generall or of himselfe alone and the other Disciples who sawe that with theyr eies whiche hee saith I doe rather allowe this latter for hee addeth by and hy And wee sawe his glory For although the glory of Christe might haue beene seene of all men yet was it vnknowen to the greatest parte because of their blindnesse only a fewe saw this manifestation of his glory whose eyes the holy spirite did open The summe is that Christ was so knowen as he was man that he shewed in himselfe some farre greater and more excellent thing VVhereupon it followeth that the maiestie of God was not extenuated although it were compassed about with the flesh it laide hid indeede vnder the humilitie of the fleshe yet so that it sent foorth the brightnesse thereof As is not in this
baptisme of Iohn but that latter member of the baptisme of the spirite may easily be vnderstoode and the Euangelist putteth them both downe a little after And there be two pointes of this answere that Iohn did nothing but that which he might lawfully doe because hee hath Christ to bee the authour of his baptisme in whom consisteth the truth of the signe Secondly that he hath nothing but the administration of the externall signe and that al the force and efficacie is in the power of Christe alone So that he defendeth his baptisme forasmuch as the trueth thereof dependeth vppon another and in the meane season hee extolleth the dignitie of Christe by taking from himselfe the power of the spirite that all men may looke vnto Christe alone This is the best temperature where the minister doth so borowe all that authority which he hath of Christe that hee doth also referre it vnto him attributing all thinges vnto him alone But it came to passe through too light an error that they thought y t the baptisme of Iohn was coÌ„trary to ours For Iohn doth not here dispute of the profite and vse of his baptisme but he doth only coÌ„pare his person with the person of Christ. Like as at this day if the question be asked what is our office what is the office of Christ in baptisme we must confesse that Christ alone doth perfourme that which baptisme doth represent and that we haue nothing but the bare administration of the signe There is a double kinde of speeche vsed in the scripture concerning the Sacraments For in some place it teacheth that it is the 〈◊〉 of regeneration that their sinnes are washed away that we are ingrafted into the body of Christe that our olde man is crucified and that wee rise againe vnto newnes of life And then truely doth hee couple the power of Christe with the ministerie of man as truly the minister is nothing els but the hande of Christ. Therfore suche phrases doe not shewe what man giueth of himself but what Christe bringeth to passe by the man and the signâ— as his instrumenteâ— But because wee fall easily into superstition and secondly because men do pull to themselues the honour which they take from God according to their naturall pride therefore to the ende the scripture may subdue tame this sacriligious pride it doth sometimes distinguishe the ministers from Christ as in this place that we may know that the ministers are or can doe nothing Amongst you He toucheth their sluggishnesse by the way because they knewe not Christ whom they ought chiefly to respect And he doth alwayes beate in this diligently that no part of his ministerie can be knowen vntill they come vnto the authour himselfe Hee saith that Christe standeth in the midst of them that he may stirre them vp to know him The summe is this he endeuoureth by all meanes possible to bring to passe that that honour whiche is vntruely giuen to him may not darken the excellencie of Christe And it is likely that hee had these sayings often in his mouth when he saw that he was out of measure extolled in the peruerse iudgements of men 27 VVho comming after mee Heere he saith two thinges that Christe came after him in respect of time but yet was hee far before him in the degree of dignitie because the father preferred him before all men Hee will adde the third shortly after that Christ was therefore preferred before all men because he excelleth all other by good right 28 These thinges were done in Bethabara The naming of the place serueth not only to the credite of the historie but also that wee may knowe that this answere was giuen in a famous assemblie of men For there were many that came together vnto Iohn his baptisme and this was his ordinarie place wherein he baptised And they thinke that it was a place to passe ouer IordaÌ„ froÌ„ wheÌ„ce they do also â—et the name for they do interpret it an house of passage vnlesse peraduenture the opinion of those men doe better please you who referre this vnto the memorable passage of the people when as God set open a way through the middest of the waters vnder Iosua Othersom do thinke that it ought rather to be read Betharaba The worde Bethania was heere put in by some ignorantly For wee shall see afterwarde howe nigh Bethaâ—ia was vnto Hierusalem But the situation of Bethabara which those who write of the situation of places do describe doth very well agree with the woordes of the Euangelist although I doe not muche stande aboute the pronounciation of the worde 29 The next day Iohn sawe Iesus comming vnto him and he saith behold the lambe of God that taketh away the sinne of the world 30 This is hee of whom I said after me there commeth a man who was put before me because he was more excellent then I. 31 And I knewe him not but that he might be manifested vnto Israel therefore â—ame I baptising with water 32 And Iohn testified saying I saw the spirit God descending like to a Doue froÌ„ heauen and he remained vpon him 33 And I knew him not but hee that sent mee to baptise with water hee saide vnto me vpon whom thou shalt see the spirit descending and remaining vpon him this is he that baptiseth in the holy spirite 34 Therefore I sawe and testified that this is the sonne of God 29 The next day It is without all doubt that Iohn had spoken before of the reuelation of the Messias but when Christ was come hee woulde that his proclamation shoulde bee knowen in a shorte time and the time was now at hand wherein Christe shoulde make an ende of his ministerie like as the morning doth quickly depart when as the Sun is once risen Therfore forasmuche as he had testified before to the Priestes that were sent that he was nowe present and was conuersaunt in the middest of the people from whom the truth and force of his baptisme was to be â—et the next day after he shewed him openly For these two thinges beyng ioyned together by the continuall course of tyme are of greater force to moue their mindes This is the same reason why Christe doth shew himselfe vnto him Beholdâ— the lambe of God He declareth the principall office of Christe briefly but plainely namely that hee doth reconcile men vnto GOD by taking away the sinnes of the worlde Christe bestoweth other benefites vpon vs but this is the chiefest and that whereuppon the rest doe depend that by pacifyinge the wrath of God he maketh vs to be accounted iust and pure For al the streames of good thinges doe flowe from this fountaine that God doth receiue vs into fauour by not imputing our sinnes Therefore to the ende that Iohn may bring vs vnto Christ he beginneth at the free pardon of sinnes which we haue through him Furthermore in this worde lambe he alludeth vnto the oldeâ— sacrifices of the lawe Hee had to doe
with the Iewes who being accustomed vnto sacrifices coulde no otherwise bee taught concerning the purgyng of sinnes then by settyng a sacrifice before them And whereas there were diuers kindes there is but one onely mentioned in this place by Synecdoche and it is likely that Iohn had respect vnto the Paschal lambe To be briefe we must note that Iohn vsed this phrase whiche was more fit and forcible to teache the Iewes Like as we at this daye doe better vnderstand through the vse of Baptisme of what force the remission of sinnes is purchased by the death of Christe when wee heare that wee are washed and purged thereby from our filthinesse In the meane whyle seeyng that the Iewes did commonly thinke superstitiously of the sacrifices he correcteth that fault by the way tellyng them to what end all these did serue This was the worst abuse that was in their sacrifices that they did repose all their confidence in the signes Therfore when Iohn setteth Christe before them hee doeth testifie that hee is the lambe of God VVhereby he giueth them to vnderstand that all the sacrifices which the Iewes did offer were not able to make satisfaction for sinnes but that they were only figures the truth whereof was shewed in Christe himselfe He putteth sâ—nne in the singuler number for all maner of iniquitie as if he should say that all maner of vnrighteousnes which doth alienate God from men is taken away through Christ. And when he saith the sinne of the worlde he extendeth this grace generally vnto all mankinde least the Iewes shoulde thinke that he was only sent to bee their redeemer But we doe gather hereby that all the worlde is bounde with the same giltinesse and because all mortall men without exception are giltie of vnrighteousnesse before God they haue neede of reconciliation Therefore when Iohn speaketh generally of the sinne of the worlde his meaning is to bring vs to some feeling of our owne miserie and to exhort vs to seeke some remedie Now in that the benefite is offered vnto all men it is our duetie to imbrace the same so that all men may be fully assured that there is nothing that hindereth them from finding reconciliation in Christ if sobeit they haue faith to be their guide to bring theÌ„ vnto him Furthermore he setteth downe the only way and meanes to take away sinnes VVee knowe that from the beginning of the worlde when as their own consciences did accuse them they went about busily to deserue pardoÌ„ TheÌ„ce came so many kinds of sacrifices whereby they thought God was pacified yet were they deceiued I confesse truly that all corrupt rites of pacifying came from an holy beginning namely because God had ordeined sacrifices to direct men vnto Christe But notwithstanding euerie man had inuented to himselfe a way of his owne whereby to please God but Iohn calleth vs backe vnto Christe alone and teacheth vs that God is only mercifull vnto vs through his Benefite because he alone taketh away sinnes VVherefore hee leaueth nothing for sinners to doe but only to flie vnto Christe whereby he ouerthroweth all humane satisfactions all sacrifices and redemptions so that they are nothing els but wicked inuentions of the Diuell founde out by crafte The woorde taketh may bee expounded two maner of wayes either that Christe tooke that burden vpon him wherewith we were oppressed as it is said that he bare our sinnes vpon the tree and I say as saith that the correction of our peace was laid vpon him or that he doth abolish sinnes But because this latter dependeth vpon the former therefore I receiue them both willingly namely that Christe doth take away sinnes by bearing them Therefore although sinne doe still remaine in vs yet as touching the iudgement of God it is none because it is abolished by the grace of Christ and is not imputed vnto vs. Neither doeth that displease mee which Chrysostome noteth that by the verbe of the presentense is signified the continuance for the satisfactioÌ„ which hee once made is alwayes of force And he doth not only teach simplie y t Christ taketh away sin but he setteth downe also the maner howe namely because he hath reconciled the father vnto vs by the benefite of his death For this doth he meane by the woorde lambe Let vs therfore knowe that we are then reconciled to God by the grace of Christe if we runne vnto his death and doe perswade our selues that he being fastened vnto the crosse is the only propitiatorie sacrifice wherby all our giltines was taken away 30 This is he of whom I saide Hee briefly comprehendeth all thynges when he affirmeth that Christ is he who as he said was to be preferred before him For it followeth hereupon that Iohn was nothing els but a tryer sent for his sake whereby it is euident againe that Christ is the Messias Furthermore he reckoneth vp three things in this place For when he saith that the man commeth after him he giueth vs to vnderstand that he was before him in respect of time that he might prepare a way for Christ according to the testimonie of Malachie Behold I send mine angel before my face VVhen he saith that he was preferred before him this is referred vnto the glory wherewith God did adorne his sonne wheÌ„ he came abrode into the world to fulfil the functioÌ„ of a redeemer The reasoÌ„ is at leÌ„gth added because Christ doth far exceed Iohn Therfore y â— honor came not by chaunce which the father gaue him but was due to his eternall Maiestie But I haue touched this phrase a little before namely that hee was preferred before him because he was the first 31 And I knewe him not Least any man shoulde suspect that this testimonie was giuen either for friendship or fauours sake he preuenteth the doubt denying that hee had any other knowledge of Christe saue that which he had from God Therefore the summe is that Iohn doth neither speake of himselfe neither to winne mans fauour but as he was inspired by the spirite and commaunded of God I came saith hee baptising with water that is I was called and ordeined vnto this function that I might reueale him vnto Israel VVhich thing the Euangeliste expoundeth and confirmeth afterwarde more plainely whilest that hee bringeth in him testifying that he knoweth Christ by the oracle of God Hee doth there plainely expresse that he was sent for that cause whiche is contained in these wordes I came to baptise for it is only the callyng of God which maketh the lawfull ministers of the Church for whatsoeuer hee be that thrusteth in himselfe of what learning or eloquence soeuer he be he deserueth no authoritie because he hath not God for his authour And seeing that it was requisite that Iohn shoulde bee sent of God that he might baptise lawfully gather hence that it is not left vnto the will and pleasure of man to institute Sacraments but that this right appertaineth to God alone Like
as Christe in another place to the end he may proue the Baptisme of Iohn he demaundeth whether it be from heauen or of men 32 I sawe the spirite descending like a Doue It is an vnproper or figuratiue kinde of speech for with what eyes coulde he see the spirite But because the Doue was a certaine and vnfallible token of the presence of the spirite shee is called the spirite by Metonymia not that she is in deed the spirite but that shee doth represent him so muche as mans capacitie dothe beare And this translation is common in the Sacraments for why doth Christe call bread his body but only because the name of the thing is aptly translated vnto the signe especially whereas the signe is a true and also effectuall pledge whereby we may be certified that the thing it selfe which is signified is perfourmed vnto vs. Yet mayest thou not thinke that the spirite was included vnder the Doue who fulfilleth heauen and earth but that he was present by his power that Iohn might knowe that hee did not see that sight in vaine Like as wee knowe that the body of Christe is not tyed to the bread but yet we do inioy the participation thereof Nowe heere may a question bee moued why the spirite did then appeare vnder the shape of a doue VVe must alwayes hold the proportion of the signes with the truth VVhen as the spirite was giuen to the Apostles there appeared firie and clouen tongues because the preaching of the Gospell should be spread abroade throughout all tongues and shoulde haue firie force But God meant in this place openly to represent that mildnesse of Christe which Isaias commendeth Smoking Flaxe shall hee not quenche and a â—haken reede shall hee not breake For the spirite was then first seen to discend vpon him not that he was voyd therof before but because hee was then called vnto dignitie as it were with that solemne rite For we knowe that he laid hid for the space of thirtie yeres like to a priuate person because the time of his manifestation was not yet come And when hee woulde manifest himself he began with baptisme For he receiued the spirite then not so much for himselfe as for his And for this cause that comming downe was visible that wee may knowe that there remaineth in him store of all those giftes which wee want And this may we easily gather out of the wordes of Iohn Baptist. For in that he saith vpon whom you see the spirite descending and remaining vpon him hee it is that baptiseth with the spirite it is as much as if he should say that the spirite appeared to this ende in a visible shape rested vpon Christ that hee myght water all his with his fulnesse I touched before briefly what it is to baptise with the spirite namely to giue Baptisme his effect leaste it bee vaine and voyde which thing the spirite doth by his power 33 Vpon whom thou shalt see Here ariseth an harde question For if Iohn knewe not Christe why doth he refuse to suffer him to come to his baptisme he woulde not surely say thus to one whome hee knewe not I ought rather to bee baptisedâ—f thee Certaine doe answere that he knew him so farre that he reuerenced him as an excellent Prophete he knewe not that hee was the sonne of God But this is a colde answere For euerie man must obey the calling of God without respect of persons Therfore ther is no dignitie of man or excellencie which ought to hinder vs in our office Therefore Iohn had done iniurie to God and his baptisme if hee had saide thus to any other saue onely to the sonne of God Therefore it must needs be that hee knew Christ first First wee must note that we intreate in this place of that knowledge which commeth by familiaritie and continuall vse Although therefore hee knewe Christe so soone as hee sawe him yet doth not this cease to bee true that one of them did not knowe another after the common custome of men because the beginning of the knowledge came from God yet neuerthelesse this question seemeth not to bee throughly answered for he saith that the sight of the spirite was the marke of the showing But hee had not as yet seene the spirite when hee speaketh vnto him as vnto the sonne of God I doe willingly subscribe vnto their iudgement who thinke that this signe was added for confirmations sake and that not so much for Iohns sake as for all our sakes Onely Iohn saw the spirite but for other rather then for himselfe Bucer citeth that place of Moses â—itly This shall bee to you a signe that hauing gone three dayes iourney yee shall sacrifice vnto mee in the 〈◊〉 Truly when they went foorth they did now know that God was the guide and gouernor of their iourney but this was as they say a confirmation fet from the latter So that this was added as an ouerplus vnto the former reuelation which was shewed vnto Iohn 34 I sawe and testified He meaneth that he vttereth nothing that was doubtfull because God would haue those thinges to bee well and throughly knowen vnto him whereof he shoulde afterwarde bee a witnesse vnto the worlde And this is worthie the noting that he did testifie that Christe was the sonne of God because Christ should be the giuer of the holy ghost because the honor and office to reconcile men vnto God belongeth to none other but to him alone 35 The next day after Iohn stoode againe and two of his disciples 36 And when he saw Iesus walking he saide beholde the lambe of God 37 These two disciples hearde him speake and they followed Iesus 38 VVhen Iesus turned backe and sawe them following him he saith vnto them what seeke yee They saide vnto him Rhabbi which if thou interprete is expounded master where abidest thou 39 Hee saith vnto them Come and see they came and saw where he abode and they tarried with him that day and it was almost the tenth houre 36 Beholde the lambe of God Heere appeareth that more plainely which I saide before that Iohn so soone as he perceiued that hee drewe neere vnto the ende of his course he was wont to be earnest in this point that he might deliuer vp the light vnto Christe His constancie likewise maketh his testimonie to be of greater credit But in this that one day after another he standeth so diligently vppon the repetition of Christ his commendation he declareth thereby that his course was now finished Furthermore we see heere how slender and base the beginning of the Church was Iohn truly prepared disciples for Christ but Christe doth now at length begin to gather together the Church Furthermore hee hath onely two obscure men that were of low estate but this also serueth to the setting foorth of his glory that hee doth spreade abroade his kingdome myraculously in a short time not being holpen with mans riches or a mightie
more dangerous then hypocrisie as for other causes so because it is a vice too too common There is almost no man that doth not like of himselfe and whiles that wee deceiue our selues with vaine flatterings we thinke that Gods eyes doe dasle aswell as ours But heere we are taâ—ght what great difference there is betwene his iudgement and ours For he seeth cleerely those things which escape vs he considereth those thinges from the hidden fountaine that is the innermost affection of the hearte whiche blinde our eyes with a false glistering and brightnesse This is that which Salomen saith that GOD doth weigh in his ballance the heartes of men when as they doe flatter themselues in their wayes Therefore let vs remember that those onely are the true disciples of Christe whom he alloweth of because he alone is the â—ittest Iudge and arbitrator in this case Nowe here a question is asked whether when the Euangelist saith that Christ knewe all men hee meaneth those only of whom he spake of late or this appertaineth vnto all mankinde Some doe extend this vnto all mankinde and thinke that in this place the whole worlde is condemned of wicked and vnfaithfull dissimulation And truely it is a true saying that there can nothing bee founde in men why Christe should vouchsafe to number them amongst his But I see that it doth not agree with the text Therefore I doe restraine it vnto those that were before mentioned But because there might some doubt arise how Christ came by this knowledge the Euangelist preuenting this question answereth that Christe did well knowe those thinges which we knew not to be in meÌ„ so that he might by good â—ight decerne betweene men Christe therefore who knoweth the heart had no neede of one to tell and teache him what manner persons these were For he knew that they were of that nature and affection of mind that he might worthily account them as aliants to him VVhereas some doe aske this question whether wee may not suspect those who haue not shewed vs some token of their honestie as did Christe it is nothing appertinent vnto this present place For our estate is farre vnlike to his because Christe knewe the very rootes of the trees but wee doe onely knowe by the frutes which appeare of what nature euerye tree is Furthermore seeing that loue as Paule doth testifie is not suspitious it is not lawefull for vs to haue a sinister suspition of men whome wee know not without a cause But least that we be alwayes deceiued by hypocrites and least that the Church bee too muche laide open to their wicked deceites and subtiltie it is proper to Christe to furnishe vs with the spirite of discretion Chap. 3. 1 AND there was a man of the Pharisees named Nicodemus a ruler amongst the Iewes 2 This man came vnto Iesus by night and said vnto him Rabbi wee knowe that thou art come as a teacher from God for no man can doe these myracles which thou doest vnlesse God be with him 3 Iesus answered and saide vnto him verilie verily I say vnto thee vnlesse a man bee borne againe he cannot see the kingdome of God 4 Nicodemus saith vnto him Howe can a man when he is olde bee borne Can heâ— enter againe into his mothers wombe and be borne 5 Iesus answered verilie verily I say vnto thee vnlesse a man be borne of water and the spirite he cannot enter into the kingdome of God 6 That which is borne of flesh is flesh and that which is borne of the spirite is spirite 1 And there was a man The Euangelist setteth foorth vnto vs in the person of Nicodemus how fraile and brittle the faith of those men was who beeing mooued with myracles did of a sodaine beleeue Christe For this man seeing that he was by order a Pharisee and was a ruler in his nation shoulde haue farre exceeded others for in the common sort there reigneth lightnesse for the most part And who woulde not haue thought that this man who excelled in learnyng and practise had beene a graue and heartie man But it appeareth by the answeare of Christe that he came altogether vnprepared to learne the first principles of godlinesse If a gouernour be more ignoraunt then a childe what must we thinke of the riffe raffe and common sorte And although this be the intent and purpose of the Euangelist to set before vs as it were in a glasse howe fewe in Ierusalem were rightly disposed to receyue the Gospel yet is this historie verye profitable for vs for other causes especially because we are taught in it concerning the corrupt nature of man whiche is the right entrance into the schoole of Christe with what beginnings wee must bee framed to profite and goe forwarde in the celestiall doctrine For this is the summe of the sermon which Christ made namly that we must become newe men if sobeit wee will bee Christes true Disciples But before we goe any further wee must note out of the circumstances which the EuaÌ„gelist reckoneth vp in this place what lets did hynder Nicodemus from submitting himselfe wholy vnto Christe Of the Pharisees This was a title of honour for Nicodemus amongest his owne companie but the Euangelist doeth not giue hym this title for honours sake for he rather noteth that it was a let and hinderance which kept him from comming to Christe freely and willingly VVhereby we are taught that those who are excellent in the worlde are for the most part intangled in most wicked snares yea we see many so fast tyed that during their whole life they doe not once a little desire to come vnto heauen VVe haue els where taught for what cause they are called Pharisees for they did boast and bragge that they were the sole interpreters of the lawe as if they did vnderstaÌ„d the marrow as it were and hidden meaning of the scriptures and for this cause they called them selues Pherussim Although a more austere kind of life did purchase vnto the Essenes a fame and report of holines yet because they did dissent from the common life and custome of men as did the Eremites therefore the sect of the Pharisees was had in greater estimation Furthermore the Euangelist doth not only say that Nicodemus was by order a Pharisee but one of the chiefe of his nation 2 Hee came vnto Iesus by night In this that he came by night wee doe thereby gather that he was too fearefull For his eyes were as yet blynded with his owne gorgeousnesse Peraduenture shame did also hinder him For ambitious men doe thinke that their fame is quite gone if they do once descend from their seate of mastership to the order of learners Neither is it to be doubted but that hee was puffed vp with a foolish opinion of knowledge Finally seeing that he made great accounte of himselfe he woulde not loose one inche of his height And yet hee bringeth foorth some seede of godlinesse in this that hearing
of God is shut against vs all vnlesse there be an enterance set open vnto vs by regeneration For he taketh this for a thing whiche all men confesse to be true that we cannot enter into the kingdome of GOD vnlesse we be spirituall But out of the wombe wee bring nothing but the carnall nature Therfore it followeth that we are all banished from the kingdome of God and that being depriued of the heauenly life wee remaine vnder the bondage of death Furthermore seeing that Christ reasoneth in this place that men must be borne againe because they are fleshe only without doubt he comprehendeth vnder flesh the whole man Therefore flesh doth signifie in this place not the body only but the soule also and so consequently all the partes thereof For the pelting popish diuines doe most foolishly restraine it vnto the parte whiche they call sensuall because by this meanes Christe his argument shoulde bee vnsit that we haue neede to be borne againe because some parte of vs is corrupt But and if the flesh be set against the spirite as that which is corrupt agaynst that which is sound that which is false against that which is true that which is polluted against that which is holy that which is defiled against that which is sincere we may thence easily gather that in this one word the whole nature of man is condemned Therefore Christe doth pronounce that our minde and reason are corrupt because they are carnall that all the affections of our heart also are wicked and reprobate because they also are carnal But here may a question be obiected Seeing that the soule is not begotten of the issue of man wee are not borne of fleshe in our principall parte Heereby it came to passe that many did thinke that wee doe not onely take our beginning according to our body of our parents but that the soules also are spread ex traduce that is that the father begetteth the soule of the sonne aswel as the body For it seemed an absurd thing that original sin which hath his proper place in the soule shoulde be spreade abrode from one man into all his posteritie vnlesse all soules had flowed from his soule as from a fountaine And truly the wordes of Christe seeme to import thus much at the first sight that we are therefore flesh because we are borne of fleshe I answere that as touching the wordes of Christe this is the only meaning thereof that we are all carnall as we are borne and that forasmuch as we come abrode into this worlde mortall men our nature sauoureth of nothing els but flesh For he doth heere make a plaine distinction betweene nature and the supernaturall gift For whereas all mankinde was corrupt in the person of Adam alone it commeth not so much by begetting as by the ordinance of God who like as hee had decked vs all in one man so he spoyled vs of his giftes Therefore euerye one of vs doeth not so much drawe vice and corruption from our parents as we are all corrupted together in Adam alone because so soone as hee was fallen away God did by and by take away that which he had giuen mans nature And also there ariseth another question For it is certaine that there remaine some giftes of God in this degenerate and corrupt nature whereupon it followeth that wee are not altogether wicked VVee may easily answere that the giftes which the Lorde hath left vs after the fall if they be considered by themselues they are worthie of prayse but seeing that the infection of euill doth infect all parts there shall no sincere thing be founde in vs which is voyd of al corruption VVhereas we haue some knowledge of God frō our birth whereas there is some differēce of good and euill engrauen in our conscience whereas we excell in wit for prouiding for this life and finally whereas we doe so many wayes excell bruit beastes that is of it selfe an excellent thing as it cōmeth frō God but all these thinges are polluted in vs euen as wine which being infected and marred with the mustinesse of the caske doth loose the grace of his good taste yea it is in taste both bitter and hurtfull For the knowledge of God which doth now remaine in man is nothing els but an horrible fountaine of idolatrie and all superstition his iudgement in y e choyce and difference of thinges is partly blinde partly preposterous partly lame and confused what industrie so euer wee haue it vanisheth away into vanitie and toyes and the will it selfe being altogether wanton is carryed headlong wholy vnto euill Therefore there remaineth no droppe of goodnesse in all the nature of man VVhereby it is manifest that wee must be framed and made fit for the kingdome of God by the second begetting and thus muche doe the wordes of Christe importe because man is borne of his mothers womb onlie carnall hee must be fashioned againe by the spirite that hee may begin to be sprituall And this worde spirite is taken in this place two manner of wayes namely for grace and the effect of grace For in the former place Christe teacheth that the spirite is the only authour of the pure and good nature afterward he giueth vs to vnderstand that we are spirituall after that we are renued by his power 7 Maruell not that I saide vnto thee you must be borne againe 8 The winde bloweth whyther it lusteth and thou hearest the sounde thereof but thou knowest not whence it commeth nor whyther it goeth so is euery one that is begotten of the spirite 9 Nicodemus answered and said vnto him how can these thinges bee 10 Iesus answered and saide vnto him Art thou a master in Israel and knowest thou not these things 11 Verily verily I say vnto thee wee speake that we knowe and wee testifie that which we haue seene and yee receiue not our testimonie 12 If I haue tolde you earthly things and yee beleeue not how will yee beleeue if I shall tell you heauenly things 7 Maruell not Interpreters doe wrest this place diuers wayes Some doe thinke that the grossenesse of Nicodemus and such like is touched as if Christe shoulde say that it is no maruell if they do not vnderstand that heauenly mysterie of regeneration when as they doe not vnderstande the reason of those things which are subiect to the senses Othersome doe coyne out a more subtile but too farre fet a sense As the blowing of the winde is free so are we restored vnto libertie by the begetting of the spirite that being loosed from the yoake of sinne we may runne vnto God freely of our owne accorde Moreouer that is altogether contrary to Christe his meaning which Augustine bringeth that the spirite of God is effectuall of his owne will Chrysostome and Cyrillus deale better who say that the similitude is taken from the winde and so they doe applie it vnto this present place For as much as the force therof is felt
yet is the cause and originall vnknowen For my part as I doe not much disagree with them so will I indeuour to expound the meaning of Christe more cleerely and surely I retaine that grounde that Christe doth borrowe a similitude of the order of nature Nicodemus thought it to bee an vncredible thynge which hee had hearde of regeneration and the newe life because the meane and manner of this regeneration did surpasse his capacitie To the ende that Christe may take from him this doubt hee teacheth him that euen in the corporall life there appeareth the singuler power of God the reason whereof is hidden For all men haue the vitall spirite from the ayre the mouing of the ayre is felt Yet doe wee not knowe whence it commeth or whither it goeth If God do worke so mightily in this fraile and mortall life that we are compelled to marueile at his power how absurd a thing is it to goe about with our minde to measure and apprehende the hydden worke of GOD in the celestiall and supernaturall life so that we will beleeue no more but that which appeareth So Paule when hee inueigheth against those which doe therefore refuse the doctrine of the resurrection because it seemeth an vnpossible thing that the body which is nowe subiect to corruption when as it shall be turned to dust and brought to nothing shoulde bee cloathed with blessed immortalitie he casteth in their teeth theyr dulnesse that they doe not consider and marke the like power in a corne of wheate For the seede sprouteth not vntill it be rotten This is that wonderfull wisedome whereof Dauid crieth out Therefore they are too dull who being admonished by the common order of nature doe not ryse higher that they may knowe that the hande of GOD is farre more mightie in the spirituall kingdome of Christe And whereas Christe doth forbid him to maruell wee must not so take it as if he would haue vs to set light by so excellent a worke of God and that whiche is worthie of chiefe admiration but he will not haue vs so to maruell that our faith be hindered thereby For many do refuse that as a thing vntrue which they thinke to be too hard and difficile To conclude let vs not doubt but that wee are fashioned againe by the spirite of GOD and are made newe men although wee knowe not howe this is done 8 The winde bloweth whyther it lusteth Not that there is any will properly in the blast but because it moueth to and fro freely and diuersly For the ayre is carryed sometimes hyther and sometimes thyther And this maketh more to the matter because if it did run continually with a straight course as doth the water it were lesse to be maruelled at So is euerie one Christe his meaning is that the motion and action of the spirite of God doth no lesse appeare in the renuing of man then the motion of the ayer in this earthly and externall life but the manner is hidden Therefore we are vnthankefull and wicked if we doe not adore the incomprehensible power of God in the heauenly life whereof he sheweth vnto vs such an euident token in this worlde if we doe attribute lesse vnto him in the restoring of the saluation of the soule then hee sheweth vnto vs in the defending of the estate of the bodie The application shall bee somewhat more plaine if you resolue the sentence thus suche is the force and effect of the holy spirite in the regenerate man 9 Howe can these thinges bee VVee see what thing doth most of all hinder Nicodemus whatsoeuer he heareth hee wondereth at it as at a monster because he vnderstandeth not the maner howe it is done So there is nothing which doth more hinder vs then our owne arrogancie namely because we will alwayes bee wiser then we shoulde and therfore we doe with diuelishe pride reiect whatsoeuer is repugnant to our reason As though it were meete that the infinite power of GOD should be restrained vnto so small a measure VVee may in deede in some measure enquyre after the reason and manner of the woorkes of GOD so that it bee done soberly and reuerently but Nicodemus doth by this obiection refuse this as a fable because hee thinketh that it cannot bee VVhich thing we will handle more largely in the sixt chapter 10 Art thou a master in Israell Because Christe sawe that hee spente his time and labour in vaine in teaching a proude man hee falleth to chiding And truely doctrine shall take no roote neither bring foorth fruite in such vntill such time as that winde of vaine confidence shal bee gone out of them wherewith they swell Furthermore this is most fitly obiected vnto him to tame his pride withall For Christe espieth his ignorance in that wherein he seemeth to himselfe most subtile and wise He thought that this was a point of grauitie and wisedome not to admit a thing vnpossible because he is foolishly credulous that doth beleeue another mans wordes before he doe well knowe the reason of them But in the meane while Nicodemus is to be laught at with his masterly countenance for that hee doubteth more then childishly in the first elements Such doubting truly is filthie and shamefull For what manner religion what manner knowledge of God what manner rule of good life what manner hope of eternall life shall there be vnlesse we holde that a man is renued by the spirite of God Therefore there is an Emphasis in these words these thinges For seeing that the scripture doth euer now and then inculcate this point of doctrine the first beginners must not be ignorant thereof Therefore it is intollerable that hee shoulde be ignorant and vnskilfull in the same who doth professe himselfe to be a teacher in the church 11 That which wee knowe wee speake Certaine doe referre this vnto Christe and Iohn Baptist othersome say that the plurall number is put insteede of the singuler number But I doe verily thinke that Christe doth ioyne himselfe with all the Prophetes speaketh in all their persons generally For the Philosophers and other teachers whose woorkes are more full of wordes then wisedome doe oftentimes thrust in those toyes which they haue inuented but Christe doth challendge this as a thing proper to him and al the seruants of God that they doe onely deliuer that doctrine which is sure and certaine For God doth not sende them to bable of thinges which they knowe not or doubtfull matters but he frameth them in his schoole that they may teache others those thinges which they themselues haue learned Furthermore as Christe setteth forth vnto vs by this title the certaintie of his doctrine so he prescribeth vnto all his ministers a rule of modestie that they doe not thrust in their owne dreames or coniectures that they doe not set abroche mens inuentions wherein there is no soundnesse but let them beare faithfull and true witnesse with God Let euery man therefore take heede
had rather haue him to be the authour of death then of life Hee that beleeueth in him is not condemned VVhereas he doth so often so diligently inculcate this point that all the faithfull are out of danger of death wee may gather hence howe necessarie the certaintie and stabilitie of hope is that the conscience may not continually feare and be tormented Therefore he affirmeth againe that there doth no damnation remaine when as we shall beleeue which thing he will expound more at large in the first chapter The presentence is taken in this place for the future according to the custome of the Hebrewe tongue for he will haue the faithfull to be free from the feare of damnation The next sentence but hee that beleeueth not c. Signifieth vnto vs that there is no other remedie whereby any man can escape death As if hee shoulde say that there remaineth nothing but death for those who reiect the life that is giuen theÌ„ in Christ seeing that life coÌ„sisteth only in faith alone He putteth in the preterperfectence of the verbe emphatically that he might the better expresse that all vnbeleeuers are quite vndone And we must note that Christ speaketh peculiarly of those whose impietie shall bewray it selfe in the manifest contempt of the gospel For although it be true that there was neuer any other way to escape death then to flie vnto Christe yet because Christ intreateth in this place of the preaching of the gospel which was to be spread abrode throughout the whole worlde he vttereth these wordes agaynste those who doe wickedly and malitiously extinguish the light which GOD hath kindled 19 And this is the iudgement that light came into the worlde and men loued darkenes more then light for their workes were euill 20 For euery one that doth euill hateth the light and commeth not vnto the light least his workes should bee reproued 21 But he that doth truth commeth to the light that his workes may be made manifest because they are done in God 19 And this is the iudgement He preuenteth the murmurings complainings which profane men are wont to vtter against the too too great rigour as they thinke of GOD when as he dealeth more sharpely with them then they woulde wishe It seemeth to them an harde matter that all those should perish which do not beleeue in Christ. Therfore least any man should ascribe his damnation vnto Christ he teacheth that it is to bee imputed to euery mans owne fault The reason is because infidelitie is a witnesse of an euill conscience VVhereby it appeareth that the wickednesse of the vnbeleeuers doeth keepe them backe from comming to Christ. Some there be who thinke that the signe and tokeÌ„ of daÌ„nation is only set downe in this place But Christ his intent and purpose is to tame the wickednesse of men least after their accustomed maner they turne theyr backes or chide with God as if hee did handle them vniustly whilest that he doth punish their incredulitie with eternall death Therefore he sheweth that such iudgement is iust not subiect to any such false slaunders not only because they deale frowardly who preferre darknesse before light and doe of their owne accord flie from the light which is offered them but because that hatred of the light doth spring only from a giltie and wicked minde There shineth in many a goodly shew of holinesse who notwithstanding are enemies to the gospel but how so euer they appeare to be more holy then angels it is questionlesse that they are hypocrites because they refuse the doctrine of Christ for no other cause saue only because they loue their lurking dennes whereby their filthinesse may be couered Therefore seeing that hypocrisie alone doth make God to bee displeased with men they are all giltie because vnlesse being blinded with pride they did flatter theÌ„ selues in their vices they would be ready and willing to receiue the doctrine of the Gospel 20 For whosoeuer doth euill His meaning is that they do hate the light for this cause because they are euill so muche as in them lyeth they desire to couer their sinnes whereupon it followeth that they do as it were of set purpose nourish the matter of daÌ„nation by driuing away the remedy Therfore we are much deceiued if we think that they are carried with a godly zeale who rage against the gospel seeing that they do rather abhor the light that they may more freely flatter themselues in darknesse 21 But he that doth This seemeth to be spoken vnproperly absurdly vnlesse you will confesse that there are some that be righteous which speake the truth before they be regenerate by the spirite of God VVhich thing agreeth not with the perpetuall doctrine of the scripture For wee know that faith is the roote from which the fruits of good woorkes doe spring To the end that Augustine may resolue this doubt hee expoundeth these wordes doth the truth thus hee which acknowledgeth howe miserable we are and destitute of all power to doe well And indeede this is the true preparation vnto faith when as being inforced with the feeling of our pouertie we flie vnto the grace of God But all this is contrarie to Christe his minde for his meaning was simplie to affirme that those who deale sincerely doe desire nothing more then the light that their workes may be proued and tryed because after that such tryall is made it doth better appeare that they spake the truth before God and were cleane from all deceite But some man will inferre falsly and ignorantly that mens consciences doe not accuse them before faith commeth For Christe doth not say that the elect doe beleeue that they may winne prayse for their good workes but he declareth onely what the infidels woulde doe vnlesse theyr owne consciences did accuse them Furthermore Christe vseth this worde truth because beeing deceiued with the externall shew of workes we doe not consider what lurketh with in Therefore he saith that perfect men and those who are no dissemblers do willingly come foorth into the sight of God who is onely fit to giue iudgement of our workes For those workes are saide in this place to be done in God which he alloweth and are good according to his rule Hereby wee may learne that wee must not iudge of woorkes vnlesse we beholde them with the light of the Gospel because our reason is altogether blinde 22 After these thinges came Iesus and his disciples into the land of Iudea and he was conuersant there with them and did baptise 23 And Iohn was also baptizing in Aenon nigh vnto Salim because there was muche water there Therefore they came and were baptised 24 Because Iohn was not yet cast into prison 25 Therefore there arose a question betweene the disciples of Iohn and the Iewes concerning purging 26 And they came vnto Iohn and said vnto him Rabbi he that was with thee beyond Iâ—rdan to whome thou bearest witnesse beholde he baptiseth and
hate them because they had corrupted the worship of God and did retaine many peruerse and corrupt rites Yet notwithstanding it is questionles that the Iewes did for the most part cloake their carnall hatred with the zeale of the lawe For ambition and enuie was of great force with many that did more greeue them that the countrie which was appointed for them was possessed by the Samaritanes then that the worship of God was violated Notwithstanding there was iust cause of disagreement if sobeit their affections had beene rightly framed Therefore when Christ sendeth his disciples to preach the Gospell first he forhiddeth them to turne aside vnto the Samaritanes Mat. 10. 5. But this woman doth that whiche is ingrafted almost in all men For because we are desirous to haue some account made of vs we can hardly suffer our selues to be despised So that this is the common disease of our nature that euerie man woulde haue his vices to please other men But and if any man doe reproue vs and finde fault with our vices we are by and by angrie with one as wel as with another Let euery man examine himselfe and he shall finde this seede of pride in his minde vntill such time as it shall bee rooted out by the spirite of God Therefore this woman because she knewe that the superstitions of her nation were condemned amongest the Iewes doth deride them in the person of Christ. VVhereas it followeth by and by that the Iewes had no dealings with the Samaritanes I thinke it was the woman that said so Some do think that the Euangelist doth put it in by way of exposition And truly it skilleth not much whether sense you chuse but me thinkes it agreeth very well that the woman doth floute Christ after this sort VVhat Is it lawfull for thee to aske drink of me seeing that you account vs so profane If any man had rather expound it otherwise I contend not but it may be that the Iewes did abhorre the Samaritanes more then they should For as we haue said that they abused the false colour of zeale so it was an easie matter for theÌ„ to passe measure As it befalleth all those most commonly who suffer themselues to be led with wicked affections 10 Iesus answered and said vnto her if thou diddest know the gift of God and who it is that saith vnto thee giue me drinke thou wouldest haue asked of him and he shoulde haue giuen thee the liuely water 11 The woman saith vnto him Syr thou hast neither any thing to draw withall and the VVell as deepe From whence then hast thou that liuely water 12 Art thou greater then our father Iacob who gaue vs the VVell and hee himselfe draâ—nke thereof and his sonnes and his flockes 13 Iesus answered and said vnto her Euery one which drinketh of this water shal shirst againe 14 But he that shall drinke of the water which I shall giue him hee shall not bee a thirst againe for euer but the water which I shall giue him shal be made in him a well of water leaping out into eternall life 15 The woman saith vnto him Syr giue me this water that I may not thirst and that I may not come hither to draw 10 Iesus answered Christe hauing now taken an occasion beginneth to preach of the grace and power of his spirite and that before a simple woman which was altogether vnworthie to haue him to talke to her Certainely it was a wonderfull example of his goodnesse for what was there in this wretched woman that of an harlot she should sodainly be made a disciple of Christ the sonne of God Although hee shewed the like token of mercie in vs all All woman truly are not whores all men are not distained with some haynous offence but what excellencie can any of vs bring foorth for which he should haue vouchsafed to bestowe vpon vs his heauenly doctrine and the honour of adoption Neither came it to passe by chaunce that he talked with suche a person for the Lorde doth shewe vnto vs as vnder a tipe that he doth not chose them for their worthinesse to whom he doth impart the doctrine of saluation and truely this seemeth to bee a wonderfull purpose at the first fight that he did passe ouer so many great men in Iurie and did in the meane season talke familiarly with this woman But it was requisite that in her person should be expressed how true that saying of the Prophet is Isay 65. 1. I am found of those that sought me not I haue openly appeared vnto these that asked not after mee I said vnto those that enquired not behold I am here If thou diddest knowe the gift of God I doe reede these two members If thou diddest know the gift of God and who it is that talketh with thee so distinctly that the latter is as it were an interpretation of the former For this was a singuler benefite of God to haue Christ present who brought with him euerlasting life The sense shal be more plaine if in steede of the copulatiue coniunction you put the expositiue particle If thou diddest knowe the gift of God namely who it is that talketh with thee And in these wordes wee are taught that we doe then knowe who Christe is when wee vnderstand what the father hath giuen vs in him and what good thinges hee himselfe offered vnto vs. And this knowledge beginneth at the feeling of our owne pouertie For a man must first be touched with his maladies before hee will seeke remedie And therefore the Lord inuiteth not the drunken but the dry not the full but the hungrie that they may eate and drinke And to what ende shoulde Christe be sent vnto vs with the fulnesse of the spirite vnlesse we were emptie But as he hath profited much who feeling his want doth nowe acknowledge what great need he hath of another mans helpe so it were not enough to grone vnder miseries vnlesse the hope of readie helpe were added thereunto Because by this meanes we shoulde doe nothing els but pine away with sorrowe or rather whiche thing befalleth the papistes kill our selues with an vnprofitable superfluous wearisomnesse with running hyther and thyther But so sone as wee once see Christe we doe not wander any more in vaine to seek remedie there where there is none to be founde but we go straightway vnto him Therefore this is the true and profitable knowledge of the grace of God when as we knowe that the same is offered vnto vs in Christe and that it is reached vnto vs by his hande Christe doeth also tel vs how effectuall the knowledge of his good thinges is which doeth pricke vs forwarde to desire them and doth inflame our mindes If thou diddest knowe saith hee thou wouldest haue asked Furthermore the drift of the wordes is nothing obscure for his intent was to sharpen the womans desire least that she should lightly reiect the life which was offered her Hee should
so that he may now be worshipped euery where without any difference of places or countries 22 You worship you know not what we worship that which we know because saluation is of the Iewes 23 But the houre commeth and now is when the true worshippers shall worshippe the father in spirite and truth for the father requireth to haue such to worship him 24 God is a spirite and they that worship him must worship him in spirite truth 25 The woman saith vnto him I knowe that the Messias shall come who is called Christe therfore when he shall come hee shall tell vs al thinges 26 Iesus saith vnto her I am he that talke with thee Now he doth more at large expound that which he touched briefly concerning the abrogating of the law Yet doth he deuide the sum of his speech into two members in the former hee condemneth the manner of worshipping god vsed among the Samaritanes of superstition error and doeth testifie that the Iewes did worship God wel and lawfully He addeth the cause of the difference because the certaintie of the worship which the Iewes vsed did appeare vnto them out of the worde of God but the Samaritanes had no certaintie from the mouth of God Secondly hee declareth that the rites which the Iewes kept hytherto should shortly haue an end 22 You worship that which you know not A sentence worthie to be remembred wherein we are taught that we must assay nothing rashly and by chaunce in religion because vnlesse knowledge be present we doe not any longer worship God but a false imagination or ghost Therfore by this thunderbolt are throwen downe all good intents as they cal them For we know that men can doe nothing els but erre when their own opinion doth rule them without the word of God or his commandemēt For Christ taking vpon him his countries cause and person doth teache that the Iewes doe much differ from the Samaritanes VVhy so Because of them commeth saluation saith he By which wordes he giueth her to vnderstand that they doe exceede them in this one point because God had concluded the couenant of eternall saluation with them Some do restraine it vnto Christ who came of the Iewes And truly sithence that all the promises of God are sure and certaine in him there is no saluation saue only in him But because it is out of doubt that Christ doth preferre the Iewes for this cause because they doe not worship any vnknowen power but one God who reuealed himselfe vnto them and who hath adopted them to be his people by this word saluation must bee vnderstood that wholesome manifestation which they had by the heauenly doctrine But why doth he say that it is of them when as it is rather committed to them that they alone might enioy it He alludeth in my iudgement vnto that which was foretold by the Prophets that there should a lawe come out of Syon For they were separated for a time frō other people vpon this conditiō that the pure knowledge of god might at length flowe from them vnto the whole worlde Notwithstanding this is the summe that God is not worshipped aright vnlesse he be worshipped according to the certaintie of faith which must needs proceede frō the worde of God wherupon it foloweth y t they fal away vnto idolatry whosoeuer they be that depart frō the worde of god For Christe doth in plaine wordes testifie that an idol or vaine fictiō is set vp insteed of God where mē are ignorāt of the true god hee doth cōdemne all those of ignorāce vnto whō god hath not reuealed himself For so soone as we are once destitute of the light of his word darknes blindnes do reigne And we must note y t when the Iewes had brokē the couenaunt of eternal life with their vnfaithfulnes which was established with their fathers they were depriued of that treasure which they kept then as yet for they were not as yet driuen out of the church of God Nowe seeing that they denie the sonne they haue nothing to doe with the father The same must we thinke of all those who haue fled frō the pure faith of the gospel vnto their own inuentions Howsoeuer they flatter themselues in their stoutnes who worship god according to their own mind or mens traditiōs yet this one voyce thūdering out of heauē doth ouerthrow whatsoeuer diuine holy thing they think they haue You worship that which you knowe not Therefore to the end our religion may be approued of God it must needes leane vnto the knoweledge conceiued out of his worde 23 But the houre commeth and now is The latter member concerning the abrogation of the legall worship followeth VVhen he saith that the houre commeth or shall come he teacheth that the order deliuered by Moses shall not be perpetuall Heb. 9. 10. VVhen he saith that the houre is nowe he maketh an end of the ceremonies and so he telleth her that the time of reformation is fulfilled In the meane while he alloweth the Temple the Priesthood and all rites annexed thereunto as touching the vse of the time past Furthermore to the ende he may declare that God will neither bee worshipped at Ierusalem nor in mount Garizin he taketh vnto himself a deeper principle namely that the true worship of him cosisteth in the spirite For thereupon it followeth that he is rightly called vppon euery where Yet first of all here may a question be asked why and in what sense the worship of God is called spirituall To the end wee may vnderstand this we must note the opposition betweene the spirite and the external figures as betwene the shadowes and the truth Therefore the worship of God is said to consist in the spirite because it is nothing els but the inward faith of the hearte which bringeth forth inuocation secondly the puritie of conscience the deniall of our selues that beeing giuen to obey God we may be vnto him as holy sacrifices Heerupon ariseth another question whether the fathers did worship him spiritually vnder the lawe or no I answere seeing that God is alwayes lyke to himselfe hee allowed no other worship from the beginning of the worlde saue the spirituall worship which was agreeable vnto his nature VVhich thyng Moses doth sufficiently testifie who doth in many places declare that the ende of the lawe did tend to no other end but that the people shold cleaue vnto God with faith and a pure conscience And the prophetes doe more clearely expresse the same when as they sharply inueigh against the hypocrisie of y e people because they thought they had satisfied God after they had offered their sacrifices and executed that externall pompe It is no need to inferre many testimonies here which are common euery where yet are there most notable places before all other in the fiftie Psalme the second of Isayas verse the fiftie eight and threescore and sixt Micheas the fift Amos the seuenth But
earthly life aforehand we think ful negligently vpon diuine matters So Christ saith in another place Oye hypocrites you iudge according to the face of heauen what maner day tomorrow shal be but you know not the time of my visitation 36 And he which reapeth receiueth a reward He proueth by another argugument how diligent we ought to be in the work of the Lord namely because there is a large and a glorious reward laide vp for our labour For he promiseth fruit and that no corruptible or fraile fruit Although that which he addeth concerning fruit may bee expounded two maner of wayes either that it may be a declaration of the hyere and so should be vtter one the self same thing in diuers wordes or els that he may commend their diligence who do increase the kingdome of God as hee will repeate chap. 15. 16. I haue chosen you that you may go bring fruit that your fruit may remaine And truly both these things ought greatly to encourage the ministers of the word that they do neuer faint vnder their labor whilest that they heare that there is prepared for them in heauen a crowne of glory do know also that the fruite of their haruest shal not only be precious before god but also eternall To this end is there mentiō made of reward euery wher in the scripture not to the end that the merites of workes may be esteemed thereby For who is he who being throughly tryed shall not rather be found worthie to be punished for sluggishnes then rewarded for diligence Therefore there shall nothing remaine for the best labourers saue only to flie humbly to craue pardon But the Lord who dealeth fatherly with vs to the end he may amende our sluggishnes better incourage vs being otherwise but faint harted vouchsafeth to repay vnto vs a free reward Furthermore this is so far frō ouerthrowing the righteousnes of faith that it doth rather establishe the same For from whence commeth it that God findeth in vs any thing that is worthie of rewarde saue only because hee hath endowed vs with his spirite And we know that the spirit is the earnest and pledge of our adoption Secondly how commeth it to passe that God doth giue so great honor vnto vnperfect corrupt workes saue only because after that he hath reconciled vs vnto himself freely by not imputing the vices which cleaue vnto our workes he accepteth them contrarie to our desert The summe of this place is that the labour and paines which the Apostles do take ought not to seeme greeuous vnto thē seeing that they know that it is so profitable for themselues fruitfull for the church of Christ. That both he that soweth In these wordes Christe teacheth vs that no man shall need to cōplaine for that the Apostles shall gather the fruit of other mens tillage And we must note this amplification For if the sobs sighes of those men who complaine that the fruites of theyr labour are giuen vnto others do no whit hinder but that a newe possessour may reape the corne sowen by another how much more ioyfull ought the reapers to be whereas there is a mutuall consent mutuall ioy reioycing And to the end we may the better vnderstande this place wee must note the opposition that is betweene the sowing reaping The sowing was the doctrin of the law the prophets for then the seed being cast into the ground did remaine as in greene corne but the doctrine of the gospell because it bringeth men vnto perfect ripenesse is fitly compared vnto the haruest For the law was far frō that perfection which was at length exhibited in Christ. VVe do also wel know the cōparison that Paul maketh betwene childhood manhood which tēdeth to the same end Finally forasmuch as y e cōming of Christ brought w t it present saluation it is no maruell if the gospel wherein the gate of the kingdome of heauen was set open be called the haruest of the propheticall doctrine And yet neuerthelesse this hyndereth no whit but that the fathers vnder the lawe were gathered into God his barne But this similitude is to be referred vnto the manner of teaching For as the childhoode of the Church did continue vntill the end of the law and when as the Gospell was once preached the youth thereof did immediately succeede so saluation began to waxe rype then whiche the Prophetes had onely sowen But seeing that Christe spake these wordes in Samaria he seemeth to extēd the sowing further then vnto the law the Prophetes And there be some who expound this aswel of the Gentiles as of the Iewes I graunt indeede that there were alwayes certaine granes of godlines scattered throughout the whole world no doubt God did after a sort sow those excellent sentences which are extant in the Philosophers and profane writers by their hand But forasmuche as that seede was corrupt from the very roote and the corne which might thence haue sproung although it was neither good nor naturall was choked with the huge heape of errours it were an absurd thing to compare that so hurtful corruptiō vnto sowing Secondly that which is here spoken of the agreement of ioy cānot be applyed vnto the Philosophers and such like Yet the doubt is not dissolued for Christ seemeth after a sort to speake of the Samaritanes I answere although al things were corrupted amongest the Samaritanes yet was there hid amongest them some seede of godlinesse For whence commeth it that they were so redie to seeke Christe when as they hearde but one word of him saue only because they had learned out of the lawe and the Prophetes that the Redeemer should come Iudea trulie was the peculiar possession of the Lorde which he had tilled by the Prophetes but because there was som portion of seede brought into Samaria also it is not without cause that Christ saith that the seede was waxen rype euen there also If any man doe obiect that the Apostles were chosen and sent to preach the Gospel vnto all the whole worlde we may easily answere that Christ did speak as time dyd require vnlesse it were so that hee commendeth in the Samaritanes the seede of the Propheticall doctrine although it were filled with manye weedes for the hope of the fruite whiche was almost rype 37 For in this is the saying true This was a common prouerb whereby they did declare that many did oftentimes reape the fruits of other mens labours Although this was otherwise because he that hath taken paines doth hardly suffer an other man to take away the fruite seeing that the Apostles haue the prophetes to be partners of their ioy And yet notwithstanding we cannot hereby gather that the Prophetes themselues doe knowe of those thinges which are done at this day in the Church because this is Christ his drift that the Prophetes taught so long as they lyued with this affection that they did alreadie reioyce
their studie shall not be voyd who shall offer their soules to Christe to be fead Let vs know therefore that we haue life offered vs in Christ so that euerie one of vs may looke to attaine vnto y â— same not al adueÌ„tures but being sure to haue successe NotwithstaÌ„ding we are also taught that they are giltie of falshood theft before God whosoeuer do attribute this praise vnto any other saue only vnto Christ. VVhereby it appeareth that the papists are false forgers in all pointes of their doctrine For whosoeuer do put in Christ his place the meanes of saluation so often do they mar this seale of God which is only authentical as it were blotting the same that with their wicked boldnes vnspeakeable falshood And least y t we do fal into y e same horrible giltinesse let vs learn to reserue all that perfect vntouched to Christ which is giueÌ„ him of his father 28 VVhat shall we do then that c. The multitude vnderstood well enough that Christ exhorted them to striue to go higher then vnto the coÌ„modities of this life that they must not be occupied in the earth whoÌ„ god â—alleth vnto another place They who aske this questioÌ„ are in som point deceiued because they know not the way how to labor For they do not think that God doth giue vs by the hand of his sonn whatsoeuer is necessary vnto the spirituall life First they demaund what they must do et afterward when they name the works of God they wander without a mark so that they bewray that they know not the grace of God Althogh they seem here proudly to murmur against Christ as if he did reprehend them vndeseruedly as if they should say doest thou think that we haue no care of eternall life what then doest thou commaund vs to do more then we do Vnderstand by the works of God those workes which hee requireth and which he alloweth â—9 This is the worke of God They spake of workes Christe reclaimeth theÌ„ vnto one work alone namely vnto faith VVhereby he giueth vs to â—nderstand that al that is vaine whatsoeuer men do goe about without faith and that faith alone is sufficient because GOD requyreth this one thing of vs that we beleeue For here is a certaine secrete opposition betweene faith and mens studies and indeuours As if hee should haue saide mens indeuours are in vaine when as they go about to please god without faith as if running out of the way they did not goe towarde the marke Therefore it is an excellent place that how much soeuer meÌ„ doe miserablie wearie themselues during their whole life yet all theyr labour is in vaine vnlesse faith be vnto them a rule of liuing They which gather out of this place that faith is the gift of God they are deceiued for Christ doth not teach what God worketh in vs but what he requireth and will haue Notwithstanding that seemeth to bee an absurd thing that God should allow nothing saue faith alone for loue must not be contemned neither doe other offices of godlines loose their place and honor Therfore howsoeuer faith be the chief yet other works are not superfluous VVe may easily answere for faith doth not exclude either loue or any other good worke seeing that it comprehendeth theÌ„ all in it For faith is called the only worke of God because wee possesse Christ by it and are made the children of God that he may gouerne vs by his spirite Therefore because Christ doth not separate from faith the fruites thereof it is no maruell if as they say he place the head helme therein VVe haue said in the third chapter what the worde beleeue doth signifie VVe must alwayes remember this that we may know the force of faith that we must define what Christ is in whom wee beleeue and why he is giuen vs of the father These mens cauill is rotten nought worth who vnder colour of this place doe hold that we are iustified by workes if faith doe iustifie seeing that it is called the first and principal worke It is manifest enough that Christe speaketh vnproperly when he calleth faith a worke as when Paule compareth the law of faith the law of workes together Secondly whenas we say that men are not iustified by workes we vnderstand those workes by the merite whereof men do purchase fauour with God But faith bringeth nothing vnto God but doth rather present man emptie and poore before God that he may be filled with Christ and his grace VVherefore it is a passiue worke that I may so call it whereunto no rewarde can be repaied neither doth it giue vnto man any other righteousnesse saue that which it receiueth of Christe 30 Therfore they said vnto him what signe doest thou that we may see and beleeuâ— thee what workest thou 31 Out fathers eate Manna in the wildernesse as it is written he gaue theÌ„ the bread of heauen ta eate 32 Therefore Iesus said vnto them verily verilie I say vnto you Moses gaue you not the bread from heauen but my father giueth you the true bread from heauen 33 For this is the bread of God which came downe from heauen and giueth life to the worlde 30 VVhat signe doest thou This wickednesse doth sufficiently testifie how true that saying of Matthew is This wicked generation seeketh a signe They were draweÌ„ before w t the admiratioÌ„ of the myracles vnto Christ being made astonied with a new myracle againe they confessed Christ to be the Messias because of this hope they would haue made him a king Now they require a signe of him as if they had neuer knoweÌ„ him VVhence was this of sodaine forgetfulnesse saue only because being vnthankefull to God they are maliciously blinde when as they behold his power And without doubt they doe loath all the myracles which they saw hytherto because Christ did not graunt their requests and because they do not finde him such a one as they feigned to themselues If they had seen any hope of earthly felicite they would coÌ„tinually haue praised him without doubt they would haue called him a Prophet the Messias and the sonne of God Now because he doth chide them because they were too much giuen to the flesh they think that they ought not to hear him any more And at this day there be many like vnto them For at the beginning because they perswade themselues that Christe will beare with their vices they do greedily snatch at this Gospell they desire no proofe therof but when as they are called vnto the denial of the fleshe and the bearing of the crosse then they begin to distrust Christe they demaunded whence the Gospel came Finally Christe shall bee theyr master no longer when as hee once is not answerable to their desire 31 Our fathers Therfore Christ rubbed them on the gall when as he said that they came like bruite beastes to fill their bellies for they doe bewray this
soeuer he had in himselfe And we must note that there are three degrees of life reckoned vp in this place the liuing father hath the first place who is the foūtain but yet placed farre off and hidden the sonne followeth whō we haue laid out vnto vs as a fountaine through whom life is powred out vnto vs the third is life which we doe draw from him Now wee know the summe because God the father in whose power is life is farre distant from vs Christ is placed in the middle who is the second cause of life that that may come vnto vs thence which should otherwise lie hid in God 58 This is the bread He returneth vnto the comparison of Manna his flesh where he began For he should haue ended his speech thus there is no cause why yee should preferre Moses before me because hee fedde your fathers in the desert seing that I giue you a farre better meat For I bring the heauenly life with me For as it was said before the bread is said to come downe from heauen which tasteth of no earthly or corruptible thing but breatheth out the immortalitie of the kingdome of God They tryed not this power in Manna who were only bent to feed their bellie For whereas there was a double vse of Manna the Iewes with whom Christ disputeth in this place did loke vnto nothing but the corporall meat But the life of the soule is not fraile but groweth to be better vntil the whole man shal be renued 59 These thinges said he in the synagogue teaching in Capernaum 60 Therefore many of his disciples when they had heard saide This is a hard saying who can heare it 61 And when Iesus know in himselfe that his disciples murmured concerning this hee said vnto them doth this offend you 62 If therefore you shall see the sonne of man ascending where he was before 63 It is the spirite that giueth life the flesh profiteth nothing The wordes whiche I speake vnto you are spirite and life 64 But there are some of you that doe not beleeue For Iesus knewe from the beginning who they were that did not beleeue and who it was that shoulde betray him 59 These thinges spake hee in the synagogue Iohn assigneth the place y t we may know that there were many present and secondly that the sermon was made about a graue and waightie matter Yet notwithstanding it followeth by and by that there were scant a few of so great a company who did profite yea this doctrine was vnto a great many who did professe themselues to be Christe his disciples a cause of falling away If the Euangelist had said that only some wer offended that might haue byn counted now a wonder but in that they do ryse against him in troupes do conspire together what maner example shal we say this is VVherfore let vs deeply imprint in our minds this historie lest at any time we doe murmur against Christe when hee speaketh Secondly if wee see anye suche like thing in others let not theyr pryde trouble our faith 60 This is an hard saying Nay there was rather hardnes in their hearts and not in the saying But the reprobates are wont after this sort to gather together stones out of the worde of God whereat they may stumble And when as they runne headlong against Christe through their harde stubbornnesse they complaine that his word is harde which ought rather to make them soft For whosoeuer shall humblie submit himselfe vnto Christ his doctrine hee shall finde no harde or sharpe matter therin and it shal be vnto the vnbeleeuers who shall stubbornely set themselues against it an hammer which breaketh the rockes as the prophete calleth it Ier. 23. 29. Furthermore seeing that the same hardnes is bred in vs al if we iudge according to our owne meaning of the doctrine of Christ there shal be as many paradoxes as wordes VVherefore there remaineth nothing but that euery one doe commende himselfe vnto the direction of the spirite that he may write that in our heartes which otherwise would not enter into our eares VVho can heare it Heere we see how malitious vnbeliefe is For they which vngodlily wickedly reiect the doctrine of saluation being not content with an excuse they dare make the sonne of God giltie in their steed and pronounce him to be vnworthie to be heard So at this day the Papists doe not only boldly refuse the Gospel but doe also thunder out horrible blasphemies least they should seeme to resist God without a cause And truely seeing that they desire darknesse it is no maruell if Satan doe delude them with feigned monsters But that which they by reason of their distemperature cannot endure shall not only be suffered of the modest and those who are easie to be taught but it shall also lift them vp and vphold them In the meane while the reprobate shall doe nothing els with their murmuring raylings but bring vppon themselues a more greeuous destruction 61 And when Iesus knew Christe knew that the offence which the reprobate had taken could not be remoued for the doctrine doth not so much wound them as it doth discouer the rotten gall which they nourished within in their harts yet would he by all means trye whether any of those who were offended were as yet curable intending to stop the mouth of the rest By asking the question he giueth them to vnderstand that they had no cause or at least that in the doctrine it selfe there was no matter of offence In like sort the wickednesse of those men is t◠bee brideled who being only smitten with a dogged madnesse do spea◠euill of the worde of God and their foolishnesse is also to be corrected who rush rashly against the truth He saith that Iesus knew in him selfe because they had not yet freely vttered what did byte them but did feet amongest themselues with a secrete whispering Therefore he preuenteth their open complaints If any doe obiect that their nature was not obscure seeing that they did in plaine wordes refuse Christe his doctrine I confesse in deede that the woordes are playne whiche Iohn recited before but I say also that they did tosse amongest themselues these murmurings and as it were secrete speeches and words after the manner of reuoltes For if they had conferred with Christe there had bin better hope because they had opened him a way vnto doctrine now when as they murmur amongst themselues they exclude themselues frō learning Therefore there is nothing better then when as we doe not at the first vnderstand the Lords meaning to come straightway vnto him that he may open vnto vs all doubtes Doth this offend you Christ seemeth in this place not so much to remoue the offence as to encrease it yet if any man doe more narrowly weigh the cause of the offence there was in this sentence that which ought to haue appeased their mindes The low and base estate of Christ which
they saw with their eyes seeing that being clothed with flesh he differed nothing from the common sort of men was vnto them a let that they could not giue place to his diuine power now hauing as it were pulled away the vaile he reclaimeth them vnto the beholding of his heauenly glory as if he should say because I am conuersant amongst men without honour you despice me neither doe yee acknowledge in me any diuine thing but before it be long it shall come to passe that God shall lift me vp aboue the heauens being adorned with great power from this contemptible state of the mortall life For in Christes resurrection there appeared such power of the holy spirite as might make it knowen that Christ was the sonne of God as Paule also teacheth in the first chapter of the Epistle to the Romanes the fourth verse when it is said in the 2. Psalme the seuenth verse Thou art my sonne this day haue I begotten thee the resurrection is made as a token whereby this glory of Christe ought to be knowen and his ascending into heauen was the fulfilling of that glory In that he saith that hee was in heauen before It doth not properly agree with his humanitie yet notwithstanding he speketh of the son of man But this kinde of speeche is not strange seeing that two natures doe make one person in Christ to applie that which is proper to the one vnto the other 63 It is the spirite that giueth life In these wordes Christ teacheth that his doctrine had no successe amongest the Iewes because whereas it is spirituall and liuely it findeth eares scarse wel prepared But because this place hath been diuersly expounded it is first of all requisite to knowe the true and naturall meaning of the wordes hereby shall we easily see what was Christ his drift In that he denieth that the flesh doth profite Chrysostome in my iudgement doth not well referre it vnto the Iewes who were carnall I confesse indeede that all the force of mans wit doeth vanishe awaye and quaile in heauenly mysteries but that is not the meaning of Christes wordes vnlesse they be violently wrested In lyke sort the sense shoulde bee farre fet in the contrarie namely that the illumination of the spirite doth quicken Neither doe they say well who say that the flesh of Christ doth profite insomuch as it was crucified but that it bringeth no good vnto vs being eaten but we must rather eate it that it may profite vs being crucified Augustine thinketh that this word alone or of it selfe ought to be vnderstood because it ought to be ioyned with the spirite which agreeth with the thing it selfe For Christ doth simplie respect the maner of eating Therfore he doth not exclude all manner commoditie as if there could none bee reapt by his flesh but he doth affirme that it shall be vnprofitable if it bee separated from the spirit For whence hath the flesh this that it doth quicken saue only because it is spirituall Therefore whosoeuer he be that shall remaine in the earthly nature of the flesh he shall finde nothing in it but that which is dead but those who shall lift vp their eyes vnto the power of the spirit wherwith the flesh is besprinkled they shall perceiue that it is called liuely not in vaine by the verye effect and experience of faith Now we know how the flesh is meate indeed and yet it profiteth nothing namely it is meate because through it we haue life because in it God is reconciled vnto vs because in it we haue all the partes of our saluation fulfilled it profiteth nothing if it be esteemed according to y ◠beginning nature for y e seed of Abrahā which of it selfe is subiect to death shal not giue life but it receiueth that of the spirite wherewith it feedeth vs. VVherefore to the ende that we may be nourished indeede by it we must bring the spirituall mouth of faith And in that the breuitie of the sentence is so short it is to be thought that Christe did thus because he thought that he ought thus to deale with the vnbeleeuers Therefore he brake of his speech with this sentence because they were vnworthie to haue any more speeches In the meane while he did not neglect the godly and those that were readie to be taught because they haue heere in a fewe woordes that which may satisfie them aboundantly The wordes which I speake He alludeth vnto the sentence next going before for he taketh the worde spirit in another sense But because he spake of the secrete power of the spirite he doth very finely applie this vnto his doctrine because it is spirituall For the worde spirite must be resolued into an adiectiue Furthermore the worde is called spirituall because it willeth vs to ascend vpwarde that wee may seeke Christ in his heauenly glory the spirite being our guide by faith and not by the reason of the flesh For we know that there is nothing of those thinges which are spoken which can be vnderstood without faith This is also worthie the noting that he ioyneth life with the spirite He calleth his worde life of the effect as being liuely yet he teacheth that it is liuely vnto none saue only vnto those who receiue it spiritually For som shall rather draw death thence This title of the Gospell is most sweete vnto the godly because they are certaine that it is appointed vnto them vnto eternall saluation Notwithstanding they are also admonished to endeuour to shew themselues apt schollers 64 But there are certaine of you He layeth the blame vpon them selues againe because being voide of the spirite they do wickedly corrupt and depraue his doctrine and by this meanes turne it to their destruction For they might otherwise obiect Thou dost boast that that whcih thou speakest is liuely but we finde no such thing therein Therefore he saith that they hinder themselues For vnbeliefe as it is alwayes proud will neuer attaine vnto any thing in the wordes of Christ which it despiseth despitefully Therefore if we couet to profite any thing vnder this master let vs bring our mindes well prepared to heare him For vnlesse humilitie and reuerence doe prepare a way for his doctrine our mindes are more then deafe neither wil they admit any part of sound doctrine Therefore let vs remember that it commeth to passe through the wickednesse of men that there appeareth so small fruite of the Gospel at this day For who is he that renouncing himselfe doth addict himselfe wholy and truly to Christ VVhereas he saith that there bee onely certaine that did not beleeue when as this fault was common to them all almost it seemeth that he did it for this cause least if there were any who were as yet curable they shoulde bee discouraged through despaire For he knewe from the beginning The Euangelist added this for this cause least any man shold thinke that Christ iudged rashly of his hearers Many
they had before neither are they carryed vnto god but they had rather haue him chaunged when as they cannot abolishe him Hence may we learne that we must receiue Christ in time whilest that he standeth as it were before vs least that the opportunitie to enioy him do escape vs because if the gate shall once be shut we shall in vaine assay to enter in Seeke the Lorde saith Esay while he may bee found call vpon him whilest he is nigh Therefore we must diligently meete God whilest the time of his good pleasure is present as the same Prophet saith in another place because we know not how long the Lord will beare with our sluggishnesse In these wordes where I am you cannot come the presentence is put insteed of the future tence 35 VVhether will he goe The Euangelist addeth this of set purpose that he might declare the great dulnes of the people So the wicked are not onely deafe when they should heare the doctrine of God but they do also passe ouer horrible threatnings in mockage as if they heard sons friuolous thing Christe spake plainely and by name of the father but they doe stay vppon the earth neither doe they thinke vpon any other thing saue only the flitting into farre countries It is well knowen that the Iewes did call the nations which were beyond the Seas Greekes yet doe they not meane that Christ would come vnto the vncircumcised but vnto the Iewes which were dispersed through diuers parts of the world For the worde dispersion would not agree with those who abyde in the place where they are borne and which inhabite their natiue soyle But it agreeth very well with the Iewes that were runnagates banished men So Peter did write his former Epistle vnto those who dwelt here and there throughout Pontus Galatia c. And Iames Saluteth the twelue tribes that were scatered abrode VVhich kinde of speech is taken from Moses and the Prophetes Therefore the meaning of the wordes is this will he goe ouer the sea that he may goe vnto the Iewes who dwell in a worlde which we know not And it may bee that their meaning was to molest Christe with this mocke If this be the Messias will he establish his kingdome in Grecia seeing that God hath assigned the land of Chanaan to be his owne dwelling place But howsoeuer it be we see that they were no whit moued with the sharpe denunciation of Christ. 37 Furthermore in the last day which was the greatest day of the feast Iesus stoode and cryed saying If any man be a thirst let him come vnto me and drinke 38 He that beleeueth in mee as saith the scripture there shall flow out of his bellie 〈◊〉 of liuing water 39 And this spake he of the spirit which they should receiue that beleeued in him For the holy spirite wa◠not yet because Iesus was not yet glorified 37 The last day Here we must first of all note that Christe was not so afrayed either with any layings in wayte or pollicies of his enemies that he did foreflowe his office but that his stoutnesse of courage dyd encrease with his daungers so that he went more valiantly forward This thing doth both the circumstance of time the great assemblie of people and the libertie to crie testifie when as he sawe them readie on euerie side to lay hand vpon him For it is likely that the ministers were then readie to doe that which was commaunded them Againe wee must note that he stoode armed with no other thing saue onely with Gods ayde against so violent endeuours which could do all things For what other reason can be giuen why Christ did preach after they had set their bande in order vpon a most famous day in the middest of the Temple whereas they had a quiet kingdome saue only because God did bridle their madnesse Notwithstanding this is very profitable for vs that the Euangelist bringeth in Christ crying with open mouth that they com vnto him whosoeuer are a thirst For we gather hence that it is not one or two that is iuuited with a slender and obscure whispering but that this doctrine is so published vnto all men that it is hidden from no man saue only from him who stopping his eares of his owne accord doth not admit the loud crying If any man be a thirst In this member he exhorteth all men to be partakers of his goodnes so that acknowledging their owne pouertie they desire to be helped For we are all poore indeed and void of all goodnesse but the feeling of pouertie doth not pricke forwarde all men to seeke remedie Hereby it commeth to passe that many not once moouing their foote doe pine away in their miserable want yea many are not touched with their want vntill such time as the spirite of god doth with his fire kindle in their hearts both an hunger and a thirst Therefore the office of the spirite is to make vs desire his grace And as touching this presēt place we must chiefly hold this y t ther are none called to obteine the riches of the spirit saue those who do earnestly desire the same For we know that the tormēt of thirst is most bitter so that those who are most strong and can endure all labours doe notwithstanding faint in thirst Notwithstanding hee doth rather inuite the thirstie then the hungrie that he may holde on in the metaphore which he will afterwardes vse in the woorde water and drinke that all the partes of the sentence may agree together Neither doe I doubt but that hee alludeth vnto the place of Iesaias All that are a thirst come vnto mee For it was requisite that that should be fulfilled at length in Christ which the Prophet doth in that place attribute vnto God like as that again whiche the blessed Virgin song that he sendeth away the rich and full emptie Luke 1. 53. Therefore he commaundeth them to come vnto him straightway As if he should say that he alone is sufficient to quenche all their thrist and that they are deceiued and labour in vaine whosoeuer doe seeke euen the least quenching of their thyrst at the handes of any other And let him drinke There is a promise added vnto the exhortation For although this be a worde of exhorting yet doth it conteine in it a promise because Christe doth testifie that he is no drie and emptie cesterne but a well that cannot be drawen drie which giueth drink largely and plentifully to all men VVhereupon it followeth that his desire shall not be in vaine if we beg of him that which we want 3◠Hee that beleeueth in mee The maner of comming is here shewed namely that we must come by faith and not on our feete Yea to come is nothing els but to beleeue if sobeit you doe rightly define the woorde beleeue like as we haue said before that we doe beleeue in Christ whilest that we imbrace him as hee setteth himselfe before vs
in the Gospel replenished with power wisdome righteousnesse puritie life and with al the giftes of the spirite And he doth here confirme the promise more plainely which we touched of late for he teacheth that he hath store wherewith he is able to refresh vs sufficiently It is indeede a metaphore hard enough at the first sight whē as he saith that there shal floods of liuing water flow out of the belly of the faithfull yet is the sense no whit doubtfull that the beleeuers shall neuer want any spiritual good thing He calleth that liuing water the spring whereof doth neuer waxe drie neither doth the continuall flowing cease I expounde that the manifold graces of the spirite are called floods in the plurall number whiche are necessarie vnto the spirituall life of the soule To bee briefe aswell the perpetuitie of the giftes of the spirite as the aboundance thereof is promised vs in this place Some doe thinke that waters doe flow out of the bellie of the beleeuers when as he that is endowed with the spirit doth impart some part vnto his brethren as there ought to be a mutuall participation amongest vs. Notwithstanding the sense seemeth to me to bee more simple that whosoeuer shall beleeue in Christ he shall haue a well of life as it were springing in him Like as Christe said before in the fourth Chapter Hee that shall drinke of this water shall neuer bee a thirst For whereas the ordinarie drinke doth only quenche the thirst for a short time Christ saith that we doe draw vp by faith the spirite whiche is a fountaine of water leaping out vnto eternall life And yet notwithstanding he doth not teach that the faithfull are so full of Christe the first day that they are afterward neither an hungred nor a thirst but rather that the enioying of Christ doth kindle a new desiring of him and the sense is that the spirit is like to a liuely fountain which runneth alwaies in the faithfull Like as Paule also doth testifie that he is life in vs although we doe yet carry about the matter of death in the relikes of sin And truly seeing that euerie one is made partaker of the giftes of the spirite according to the measure of his faith there can no perfect fulnes thereof be had in this life But in the mean season the faithful do so aspire oftentimes vnto new encreasings of the spirit by going forward in faith that the first fruites which they haue are vnto them sufficient vnto the continuaunce of life But heereby wee are also admonished howe small the measure of our faithe is seeinge that the graces of the spirit do scarse drop by little little in vs which should run like floods if we did yeeld vnto Christ due place as we ought that is if faith did make vs able to receiue him As saith the scripture Some doe restraine this vnto the former member other some vnto the latter but I doe extend it vnto all the whole sentence Againe in my iudgement Christ doth not here assigne any certaine place of the scripture but he taketh a testimonie from the commō doctrine of the Prophets For so often as the Lord promising the aboundance of his spirite doth compare it vnto liuely waters he doth chiefly respect the kingdome of Christ and directeth the minds of the faithfull thyther Therfore all the prophesies concerning the liuely waters haue their fulfilling in Christ because he alone hath opened and reuealed vnto vs the hidden treasures of God Therefore the graces of the spirite are powred out vpon him that wee may all draw of his fulnesse Therefore they are worthie miserablie to perishe who being called so gently and mercifully of Christ doe wander hyther and thither He spake of the spirite The spirite is sometimes called by the name of water because of the cleannesse because it is proper to it to purge our filthinesse but in this place and such like the maner of this phrase is vnlike namely that we are destitute of all ioyce and humor of life saue only whenas the spirit of God doth quicken vs doth water vs as it were with a secret force And here is the figure Synecdoche vsed because all y e parts of life are comprehended vnder one worde water VVhence we do also gather that whosoeuer are not regenerate with the spirite of Christ they are to bee accounted as dead howsoeuer they boast themselues as if they did liue For the spirite was not yet VVe know that the spirit is eternall but the Euangelist saith that that grace of the spirite which was powred out vpon men after Christ his resurrectiō did not appeare openly so long as Christ was conuersant in the world vnder the humble shape of a feruaunt And he speaketh comparatiuely like as when the new Testament is set against the olde God promiseth his spirit vnto the faithful as if he had neuer giuen it vnto the fathers The Disciples had then receiued the first fruites of the spirite for whence commeth faith but from the spirite Therefore the Euangelist doth not simply denie that the grace of the spirit was giuen vnto the godly before Christ his death but that it was not then so apparant as it should be afterward For this is the principall worship of the kingdome of Christe that hee doth gouerne his Church with his spirite But he did then take iust and as it were solemne possession of his kingdome whenas he was lifted vp vnto his fathers right hande It is no marueile then if he did deferre the perfect giuing of his spirite vntill that time Yet there remayneth one question whether he vnderstandeth in this place the visible graces of the spirite or regeneration which is a fruite of adoption I answere that the spirite appeared in these visible giftes as in glasses which was promised by the comming of Christ yet doth hee properly intreat in this place of the power of the spirit whereby we are borne againe and are made new creatures In that therefore that Christe being glorious and indued with great maiestie of gouernment doth sit at the right hand of God but we doe lie vpon the earth poore hungrie and almost voide of spirituall giftes it is to bee imputed to our flownes and weaknesse of faith 40 Therfore many of the companie when they heard these words said This is indeed a Prophet 41 Other some said This is Christ. And others saide shall Christe come out of Galilee 42 Saith not the Scripture that Christ shall come of the seed of Dauid and out of the towne of Bethlehem 43 Therfore there was a strife in the companie because of him Furthermore certaine of them would catch him but no man laid handes on him 40 Therfore many of the companie Nowe the Euangelist reciteth what fruit did spring of the last sermon namely that whilest one thought one thing another another there arose dissention amongest y e people VVee must note that Iohn speaketh not of the
and said vnto them Although I testifie of my selfe my testimonie is true because I know whence I came and whither I shall go but yee know not whence I came and whither I shall go 12 I am the light of the world They that omit the historie next going before do ioine this communication of Christ with the sermon whiche he made y e last day of the feast And this is a most notable title of Christ when as he is called the light of the world For seeing that wee are all blinde by nature there is a remedie set before vs wherby being deliuered from darknesse we may be partakers of the true light Neither is this benefite offered vnto one or two only because Christ affirmeth that he is the light of all the whole world For his meaning was not only to take away the difference that was betwene the Iewes the Gentiles by this generall sentence but also betwene the learned the idiots betweene the gouernors the common sort But first of all we must note the necessitie of the seeking of this light For doubtlesse none will offer themselues to bee illuminated by Christe saue those who shall first acknowlege that this world is darknes that they are altogether blind Therfore let vs know that when as the meanes to obtaine light is shewed vnto vs in Christ we are all condemned of blindnes and what light soeuer we think to be any where els it is compared to darknes thicke night For Christ sheweth not what thing is common to him with others but he challengeth this as proper perticular to himself VVherupon it followeth that there is not on sparkle of true light without him There commeth out in deede some kinde of brightnes but being onely like vnto a lightning it doth nothing els but make the eyes dasel Furthermore wee must note that the force parts of lightning are not restrained vnto the person of Christ. For although he be farre from vs in respect of body yet doth he shew vnto vs this light dayly in the doctrin of the Gospel by the secret power of his spirite Yet doe wee not know the perfect definition of this light vnlesse we learne that we are illuminated by the gospel spirit of Christ that we may know that in him is hidden the fountaine of all knowledge wisdome Hee that followeth me There is an exhortation put after doctrine which the promise which is added immediately doth confirme For whenas we heare that they are out of danger of erring whosoeuer doe suffer Christe to rule them we must be stirred vp to follow him hee himselfe draweth vs hither as it were with his out stretched hande And also such a large great promise ought to bee of great force that they are certaine that they haue a sure way through the middest of darknesse who shall caste their eyes vpon Christ and that not for a short time only but vntill they come vnto the marke it self For the words of the future tense import so much that they shall not walk in darknes but shall haue the light of life To the same purpose serueth this last thing wherein the continuaunce of the light is plainely expressed VVherfore we need not feare least he faile vs in the middest of the iourney seeing that he bringeth vs through vnto life The Genetiue case is taken for the adiunct noting the effect after the maner of the Hebricians as if he had said the liuely light Furthermore it is no maruel that there raigneth such grosse and thick mists of errors and superstitions in the world seeing that there be so fewe that beholde Christ. 13 Therfore the Pharisees said They obiect that which is wont coÌ„monly to be saide that no man is to be trusted in his owne cause For a true testimonie is put in steed of a lawfull testimonie such a one as is worthy to be beleeued To be short their mening is that he looseth his wordâ— in vaine vnlesse he haue some proofe from some other 14 And If I testifie Christ maketh answere that his testimonie is of credite and authoritie enough because he is no priuate man of the coÌ„mon sort of men but he beareth a farre other person For when as he saith that he knoweth whence he commeth and whither he will goe heâ— doth by this exempt himselfe out of the coÌ„mon sort of men Therefore his meaning is that wheras euery maÌ„ is suspected in his own cause it is prouided by the lawes that no man be beleeued whenas he speaketh in his owne cause that taketh no place in the sonne of God who is far aboue all the world For hee is not reckoned in the common sorte of men but hee is adorned with this priuiledge of the father that hee can bring all men into order by his word alone I know from whence I came In these woordes hee affirmeth that hee hath not his beginning of the world but that hee came from God and that therefore it is an vniust and absurd thing that his doctrine which is diuine shoulde be subiect to the lawes of men But because beeing then cloathed with the forme of a seruaunt he was despised of them because of the humilitie of the fleshe hee doeth also call them backe vnto the glory of his resurrection which was to come which was an excellent token of the godhead whiche was hidden vnknowen before VVherefore that meane estate should not haue hindered the Iewes froÌ„ submitting themselues vnto the only embassadour of God promised vnto them long before in the law VVheÌ„ as he saith that he knoweth that they know not his meaning is that their vnbelief doth no whit impayre his glory Furthermore seeing that he hath declared the same vnto vs our faith must despice all the backbitings whisperings of the wicked For it cannot be grounded in God vnlesse it be far aboue the greatest height of the world But to the end the gospel may haue his maiestie amongst vs we must alwayes take heed vnto the heauenly glory of Christ so heare him speaking in the world that we remember whence he came what maner empyre hee hath now hauing ended his embassage For as he humbled himselfe for a season so he sitteth now vpon the right hand of the father that euery knee may be bowed vnto him 15 You iudge according to the flesh I iudge no man 16 And if I iudge my iudgement is true because I am not alone but I and the father that sent mee 17 Furthermore it is written in your law that the testimonie of two men is true 18 I am he that testifie of my selfe and the father that sent me dâ—th testifie of me 19 Therefore they said vnto him where is thy father Iesus answered them you neither know me nor my father if you did knowe me you shoulde also verilie knowe my father 20 These wordes spake Iesus in the treasurie teaching in the temple And no
calling of Christ as if he should say that it is vnseemely that such a token of Gods power should be counted as nothing that the calling of Christ being so proued and testified should yet notwithstanding purchase no credite amongst them And to the end hee may the more vrge theyr sluggishnesse or wickednesse hee amplifieth the excellencie thereof by that that since man can remember it was neuer hearde that man did any such thing VVhereupon it followeth that they are malitious vnthankfull which winke willingly at a manifest worke of God Therefore he gathereth that he was sent of God whiche was furnished with so great power of the spirite to purchase credite to himselfe and to his doctrine 31 And we know that God heareth not sinners They are deceiued whiche think that the blind man spake thus according to the opiniō of the cōmon people For this word sinners is taken in this place also for a wicked and vngodly person as a little before And this is the continuall doctrine of the scripture that God heareth none saue those that call vpon him truly and with a sincere heart For seeing that faith alone openeth vnto vs the gate vnto God it is certaine that all the wicked are driuen away from comming vnto him yea he doth testifie that he doth abhorre their prayers as he doth loath their sacrifices For hee biddeth his children come vnto him by a singuler priuilege and it is the spirit of adoption alone which cryeth in our heartes Abba father Rom. 8. 15. To be briefe no man is rightly prepared to pray vnto God saue he which hath an heart purged by faith As for y e wicked as they doe profane the name of god in their prayers so they doe rather deserue to be punished for this their sacrilege then to obtaine any thing that may be for their welfare Therefore this is a good reason which the blinde man bringeth in that Christ came from God seeing he was so readie to graunt his petitions 34 They answered and said vnto him thou art altogether borne in sinne and teachest thou vs And they did cast him out 35 Iesus hearde that they had cast him out and when he had found him he saide vnto him beleeuest thou in the sonne of God 36 He answered and said who is he Lord that I may beleeue in him 37 And Iesus said vnto him thou hast both seene him and hee that speaketh with thee is hee 38 And he said I beleeue Lord. And he worshipped him 39 Then said Iesus I am come to iudgement into this world that they which see not may see and that those which see may be made blinde 40 This heard some of the Pharises which were with him and said vnto him Are we also blinde 41 Iesus said vnto them if you were blind you should haue no sinne but now yee say we see Therefore your sinne remaineth 34 Thou art borne in sinne I doe not thinke but that they alluded vnto his blindnesse◠as it is a common custome amongest proude men to vexe those that are in aduersitie and miserie Therefore they mock him as if hee had come out of his mothers wombe with the marke of his wickednesse For this was a common opinion amongest the Scribes that the soules after that one life was past did flit into newe bodies and did there suffer punishment for their former sinnes VVhereupon these men set downe this as a manifest truth that he that was born blind was then polluted and corrupt with sinnes so soone as he was borne VVee ought to learne by this corrupt iudgement that we must not alwayes measure euery mans sinnes by the whips of God For the Lorde as wee saw before hath diuers ends for which he layeth miseries vppon men And besides this that these hypocrites doe mocke this miserable man they do also refuse reprochfully all his holy and good admonitions as this is a thing too common that no man can abide to be taught of him whō he despiseth Furthermore seeing that we must alwaies heare god by whomsoeuer he speake vnto vs let vs learne to despice no man that God may alwayes find vs meek redie to be taught although he vse a most simple man one whereof there is no account made to teache vs by For there is no worse plague then when pride stoppeth our cares so that we cannot vouchsafe to heare those which giue vs profitable good counsell And God doth oftentimes choose vile base persons of set purpose to teach vs and admonish vs that hee may bring downe our loftines They did cast him cut Although it may be that they did cast him out of the temple by violence yet I doe thinke that the Euangelist meaneth otherwise that they did excommunicate him so his casting out was couered with some colour of the law And this agreeth better with the text because if he had been cast out only reprochfully y ◠matter had not bin of such weight that the fame shold haue come vnto Christ. Now in that Christ hearde of it I doe thereby coniecture that they did it with some solemne ryte as if it had been some earnest matter By this example are we taught how little the cursings of the enemies of Christ are to be cared for If we be cast out of that congregation wherin Christ reigneth that horrible iudgement is giuen vpon vs that we are deliuered vnto Satan because we are banished from the kingdome of the sonne of god But we must of our own accord slie frō that place wher Christ ruleth not by his worde and spirite if no man do expell vs so far off is it that we must feare that tyrannous iudgement wherewith the wicked do mocke the seruants of Christ 35 And when he had found him If he had been kept still in the Synagogue it had been to be feared least being estranged from Christe hee should haue been drowned in destruction dayly with the wicked now as he wandered without the temple Christe met him Christe receiueth him being cast out by the Priestes and embraceth him he raiseth him vp lying prostrate he offereth life vnto one that was condemned to death And this same haue we also tryed in our time For when as in the beginning Luther and such like did reprehende the grosser abuses of the Pope they had scarse a slender tast of Christianitie after that the Pope did cast out his lightnings against them and they were cast out of the Romish Synagogue Christ reached out his hande vnto them and was throughly knowen vnto them So there is nothing better for vs then to bee farthest from the enemies of the Gospell that Christ may come nearer vnto vs. Doest thou beleeue in the sonne of God Hee speaketh vnto a Iewe who hauing been instructed of a childe in the doctrine of the law had learned that God had promised the Messias Therefore this interrogation importeth as much as if Christe did exhort him to follow the Messias
the right way Therefore vnlesse wee wyll wilfully lay open our selues vnto VVolues and Theeues wee must take good heede that wee bee not deceiued with visured Pastours or sheepe The name of the Churche is honourable and that for good causes but the more reuerence it deserueth the more diligentlye muste wee marke the difference betwene the true Church and the false Christ doth in this place flatly denie that those are to be accounted pastours whiche boast themselues to be such or that those are to be accounted sheep whiche make boast of the outward markes Hee speaketh of the Iewishe Churche and ours is not much vnlike vnto it in this respect VVe must also marke the ende of his purpose whereof I haue spoken namely that weake consciences be not afraide or faint when as they see those enuiously bent against the Gospell who reigne in the Churche in steede of Pastours that they doe not therfore start backe from the faith because they haue but a few of the coÌ„mon sort of christians to be theyr schoole-fellowes in hearing the doctrine of Christ. Hee that entreth not in They deale foolishly in my iudgement which doe subtillie discusse euery part of this parable Let it therefore be sufficient for vs to holde this summe that seeing that Christe maketh the Church like to a sheepfolde wherin God gathereth together all his children he compareth himselfe to the dore because there is no entrance into the Church saue only through him Heereupon it followeth that those are good sheepheardes which lead men straightway vnto Christ that those are truly gathered into Gods sheepefolde that they may bee reckoned in his flocke who addict themselues to Christ alone And all this is referred vnto doctrine For seeing that all the treasures of wisdome and knowledge are hid in Christe Col. 2. 3. Hee which turneth aside from him vnto any other doth neither keepe the way nor enter in by the dore Now whosoeuer will not refuse to haue Christ to be his teacher hee shall easily acquit himself of that doubt which maketh so many to stand in doubt which is the church and who are to be heard in steed of shepheards For if those who are called shepeheards do assay to lead vs away from Christe we must flie from them as Christ commandeth vs as froÌ„ theeues and wolues neither must we linke our selues or haue any fellowship with any other flocke saue with that which coÌ„senteth together in the pure faith of the Gospell For this cause Christ exhorteth his disciples to separate themselues from the vnbeleeuing multitude of all the whole nation that they do not suffer themselues to be ruled by the wicked Priestes and that they permit not themselues to be deluded with vayne names 3 To him the porter openeth If any man list to vnderstande God I doe not gainstand him Yea Christ seemeth in this place to set the iudgemeÌ„t of God against the false opinion of men in allowing pastours as if hee should say the world truly doth for the most part delight in some and doth willingly honour them but God in whose hand the gouernment is doth acknowledge and allow none other saue those whiche leade his sheepe this way In that he saith that the sheepe are called by name I referre it vnto the mutuall consent of faith because the scholler and the teacher are coupled together with one spirite of God that the teacher may goe before the scholler may come after VVhereas some do thinke that the priuate knowledge which the sheepheard ought to haue of euery particuler sheepe is hereby expressed I know not whether it be firme enough or no. 4 Because they know his voice Although he speake in this place of the ministers yet will he not so much haue them heard as God when hee speaketh by them For we must marke the exception which he putteth that he alone is a faithfull pastour of the Church who gouerneth his sheepe vnder Christ his guiding And we must note the reason why the sheepe are said to followe because they knowe to discerne the sheepeheardes from wolues by the very voyce This is the spirite of discreâ—ion whereby the elect doe know the truth from the false inuentions of men Therefore in the sheepe of Christ there goeth before the knoweledge of the truth then there is added thereunto an earnest desire to obey that they may not only know what is truth but receiue the same with all their heart And hee doth not only commend the obedience of faith for this cause because the sheepe do come quietly together when they heare the shepheards voyce but also because the doe not giue care to strange voyces neither are they scattered abroad when any man calleth them or rebuketh them 6 This similitude Behold why they did refuse the light of Christe being pute vp with the light of wisedome for they are ouer dull in a matter not very hard In these wordes They vnderstood not what those thynges 〈◊〉 c. the reading is diuers amongst the Grecians some bokes haue it worde for worde They vnderstood not what things he spake The other which I haue followed is more perfect although the sense come all â—o one ende The third is that they did not acknowlege him to be the sonne of god who spake of himselfe but this is not vsed very much 7 Therfore Iesus said vnto them againe verily verily I say vnto you that I am the dore of the sheepe 8 All which came before mee are theeues and robbers but thy sheepe 〈◊〉 not them 9 I am the doore if any man enter in by mee he 〈◊〉 saued and hee shall goe in and goe out and shall finde pasture 10 The theefe commeth not saue only to steale and kill and destroy I came that they may haue life and that they may haue it more abundantly 7 I am the doore Vnlesse this exposition had been added all the whole speech had been allegoricall Now doth he more plainely expounde that which was the chiefest thing in the similitude when he affirmeth that he is the doore of the sheepe And the summe is this as wee haue saide that the head of all the spirituall doctrine wherewith soules are fed is contained in him VVherupon Paul one of the shepheards 1. Cor. 2. 2. esteemed not to know any thing saue Iesus Christ. For these words import asmuch as if Christ had testified that it was he alone vnto whome we must be gathered Therfore he biddeth all those that desire to be saued come vnto him VVherby he giueth vs to vnderstand that all theyr labour is but lost whosoeuer do striue to come vnto God leauing him because there is but one gate that standeth open and all other entrances whatsoeuer are stopt 8 All which came before mee It is worde for worde All howe many soeuer And those which restraine this vnto Iudas of Galilee and such mysse the marke in my iudgement very much and are farre from Christ his meaning For he doth generally set all
whereby they may darken the cleare light of the Gospel And also we see many light spirits who flying through friuolous speculations do finde no certaine station and resting place during their whole life VVhen as they desire Christ to make himselfe knowen openly or freely and boldly their meaning is that he do not insinuate himselfe any longer ouerthwaâ—ly and as it were by certaine long circumstances So that they accuse his doctrine of obcuritie which was notwithstanding plaine and shrill enough vnlesse it had fallen amongst deaf men This history teacheth vs that wee cannot escape the deceits and slaunders of the wicked if wee be called to preach the Gospel VVherfore we must watch diligently not be moued herewithall as with some new matter when the same shall befall vs whiche befell our master 25 I haue told you The Lord doth not dissemble that he is Christ and yet notwithstanding he doth not teach them as if they were apt to learne bot doth rather cast in their teeth their malice and wickednesse wherin they were become obstinate because they had profited nothing hitherto being taught by the word and works of God Therfore he blameth them for that that they did not know him as if he should say my doctrine is easie enough to be vnderstood of it selfe and you are in the fault because you do wickedly and maliciously resist God Hee doth afterward speak of works that he may proue that they are guilty of double stubbornnes For besides his doctrine they had an euident testimonie in his myracles vnlesse they had been vnthankfull vnto God Therfore he repeateth that twise that they did not beleeue that he may manifestly proue vnto them that they are wilfully deafe when they shoulde heare his doctrine and blind when they shold behold his works which is a token of extreeme and desperate wickednes He saith that he hath done workes in the fathers name because this was the ende thereof that he might make the power of God knowen by them whereby it might be made manifest that he came from God 26 Because you are not of my sheep He sheweth an higher cause why they doe neither beleeue his myracles nor doctrine namely because they are reprobates And we must note Christ his purpose For because they did boast that they were Gods Church least theyr vnbeliefe should any whit discredite the Gospell he pronounceth that the gift of beleeuing is speciall and truly it is necessarie that men be knowen of God that men may know him as saith Paule Galat. 4. 9. Againe it must needes be that those whome God regardeth not must alwaies continue turned away from him If any man murmur and say that the cause of vnbeliefe is in God because it is in his power alone to make sheepe I answere that he is free from all fault seeing that men do only of voluntarie wickednesse reiect grace God doth purchase vnto himselfe so muche credit as is sufficient but wilde beastes doe neuer waxe tame vntill suche time as they be chaunged into sheepe by the spirit of God They that are such shall in vaine assay to lay the blame of their fiercenesse and wildenesse vpon God which is proper to their nature In summe Christe giueth vs to vnderstande that it is no maruell if there bee but a fewe that obey his gospell because they are cruell and vntamed beastes whosoeuer are not brought vnto the obedience of faith by the spirite of God VVherefore it is an vnmeete and absurd thing that the authoritie of the gospell should depend vpon the faith of men but rather let the faithfull consider that they are so much the more bound vnto God because whereas others do continue in blindnes they are draweÌ„ vnto Christ by the illumination of the spirite Moreouer the ministers of the gospel haue in this place wherewith they may comfort themselues if their labour bee not profitable to all men 27 My sheepe He proueth by an argument drawen from contraries that they are not sheepe because they obey not the Gospell For God doth call those effectually whom he hath chosen so that Christs sheepe are tryed by faith And truly this name sheepe is therfore giuen vnto the faithful because they submit themselues vnto God to be gouerned by the hand of the chiefe shepheard and hauing laid away their former wildnesse they shew themselues easie to be guided and obedient This also is no small coÌ„fort for godly teachers that howsoeuer the greater part of the worlde doth not hearken vnto Christe yet hath hee his sheepe whom he knoweth and of whom he is knowen againe Let them endeuour so much as in them lyeth to bring the whole world vnto Christe his sheepfold but when it falleth not out as they would wish let them be content with this one thing that those shal be gathered together by their diligence who are sheepe The rest I haue expounded before 28 And they shall not perish for â—uer This is an vncomparable fruit of faith that Christ commaundeth vs to be sure certaine voyde of care when as we are gathered into his sheepfold by faith But wee must also note vnto what proppe this certaintie leaneth namely because hee wil be a faithfull keeper of our saluation for he doth testifie that it is in his hand And if sobeit this be not yet sufficient he saith that it kept is safe by the power of the father An excellent place whereby we are taught that the saluation of all the elect is no lesse sure then the power of God is inuincible Furthermore Christe would not speake this rashlye and in vaine but his meaning was to make vnto his a promise which may remaine surely fixed in their mindes Therefore we gather that this is Christ his drift in these wordes that the faithfull and elect may be sure of their saluation VVe are compassed about with strong enemies and so great is our weakenesse that we are not farre from death euery moment yet because he is greater or mightier then all whiche keepeth that whiche is committed vnto him to keepe in our behalfe there is no cause why we should feare as if our life were in daunger we doe also gather heereby howe vaine the hope and confidence of the Papistes is which leaneth vnto freewill vnto their owne power and vnto the merites of workes Christe doth teache those that bee his farre otherwise that they remember that they are in this worlde as in the middest of a wood amongest many robbers and that besides that they are vnweaponed and alwaies as a pray they do also acknowledge that they haue the matter of death shut vp in them so that they doe walke in safetie trusting vnto the keeping of God alone Finally our saluation is therfore certaine and sure because it is in the hand of God because our faith is both weake and we are too too readie and bent to fall But God who hath taken vs into his hand is strong enough so that hee is able to
what should become of men in so greate frailtie of the fleshe if hauing once obtained life they shoulde afterward be left vnto themselues Therefore the continuall estate of the life must be grounded vpon the power of the selfe same Christ that hee may finish that which he hath begunne And the faithfull are saide neuer to dye for this cause because their soules being borne againe of the vncorruptible seed haue the spirite of Christ abiding in them whereby they are continually quickned For although the body be subiect to death because of sinne yet that spirite is life for righteousnesse Rom. 8. 10. And in that the outwarde man is dayly corrupted in them that is so farre from impayring theyr true life that it euen helpeth forwarde the same because the inwarde man is renewed from day to day 2. Cor. 4. 16. Yea death it selfe is in them a certaine setting free from the bondage of death Doest thou beleeue this Christ seemeth at the firste sight to intreate of the spirituall life for this cause that hee may withdrawe the minde of Martha from her present desire Martha did desire to haue her brother restored to life Christ answereth that he is the authour of a better life namely because he quickneth the soules of the faithfull by his heauenly power But I doe not doubt but that his meaning was to comprehende a double grace Therefore he commendeth generally the spirituall life which he giueth vnto all those that be his but he will giue some tast thereby of this power which hee would afterward shewe in raysing vp Lazarus 27 Truly Lorde To the end that Martha may prooue that she did beleeue that which she had heard of Christ that he is the resurrection the life she maketh answere that she beleeueth that he is Christe and the sonne of God so that indeed this knowledge comprehendeth in it selfe the summe of all good things For we must alwayes mark to what end the Messias was promised and what office the Prophetes doe attribute vnto him And when as Martha confesseth that it was he that shoulde come she confirmeth her faith with the prophesies of the Prophetes VVhereupon it followeth that the full restoring of all thinges and perfect felicitie is to be hoped for at his hands and finally that he was sent for this cause that he may erect set in order a true and absolute estate of the kingdome of God 28 VVhen she had said these thinges she went and called her sister Mary secretly saying the master is present and calleth thee 29 So soone as shee heard that shee ryseth straightway and commeth vnto him 30 And Iesus was not yet come into the towne but was in the place where Martha met him 31 The Iewes therefore which were with her at home and did comfort her seeing that Mary arose sodainely and went out they followed her saying shee goeth vnto the graue that shee may weepe there 32 Therefore after that Mary came where Iesus was when shee sawe him shee fell at his feete saying vnto him Lorde if thou haddest beene heere my brother had not beene dead 33 Therefore so soone as Iesus saw her weeping and the Iewes whiche came with her weeping he groâ—ed in the spirite and troubled himselfe 34 And hee sayde where haue you laide hym They say vnto him come and see 35 Iesus wept 36 Therfore the Iewes said behold how he loued him 37 And certaine of them said could not he which opened the eyes of one that was blinde bring to passe that this man should not die 38 Then Iesus groned againe in himselfe and came vnto the graue and it was a 〈◊〉 and a stone laid vpon it â—â— Called her sister It is likely that Christ stayed without the towne at the request of Martha least he should come into such an assemblie of men For she feared daunger because Christ had but of late hardly escaped out of the middest of death Therefore least his comming shoulde be noysed abroade any further she telleth her sister priuilie The master is present This word master doth shew what account these godly matrones did make of Christ And although they had not profited so much as became them yet was this a great matter that they had wholy addicted themselues to be his disciples And the sodaine departure of Mary that she might come to meet him doth not a little testifie how she reuerenced him 31 Therfore the Iewes that were with her Although Christ suffereth Martha to returne home that she might draw aside her sister out of the companie yet Christe did intend an other thing namely that he might haue the Iewes to see the myracle They doe in no case thinke vpon this but it was no new matter that men should be brought thyther as it were in darknes by the secret prouidence of God whyther they went not They thinke y t Mary goeth vnto the graue as those are wont to doe who seek to haue their sorrow stirred vp For this disease reigneth commonly euery where that husbands being depriued of their wiues and parents of their children and again wiues of their husbandes and children of their parents or kinsfolkes or friendes doe increase ambitiously by all means possible their mourning and it is a solemne thing to finde out diuers inuentions to this ende So that indeede whereas the affections of men are alreadie inordinate they prick them forward with newe prickes to the ende they may the more vehementlye and with greater force resiste God Further more it was their dutie to pull backe Mary least by beholding the Sepulchre she should gather matter of mourning but they dare not vse so sharpe a remedie but euen they themselues doe nourish the inteÌ„perancie of her grief in that they beare heâ— coÌ„panie So that it falleth out oftentimes that their consolations are little worth who beare with their friendes too much 32 Shee fell downe at his feete In that she falleth downe at his feet we doe thereby gather that he was worshipped in that house aboue the coÌ„mon order and manner of men For although they were wont to prostrate themselues before kinges and rulers yet because Christ had him selfe no princely or loftie thing in himselfe according to the flesh Mary falleth downe at his feete for another ende Neither would she haue doone so vnlesse shee had beene perswaded that hee was the sonne of God Lord if thou hadst been here Although she seemeth to speake honourably of Christ after a sort yet we haue of late declared what corruption is in these wordes For doubtlesse the power of Christ whiche did replenish heaueÌ„ earth ought not to haue bin restrained vnto his corporall presence 33 Hee groned in the spirite Vnlesse Christ had sorrowed togeather with them he woulde haue stood rather with a fierce countenance but when as he conformeth himselfe vnto them euen vnto weeping he declareth his agreement with them For the Euangelist seemeth in my iudgement to expresse the cause of such
hope of the resurrection The promises were as yet dark Christ was not yet risen againe who is for iust causes called y e first fruits of those that rise againe 1. Cor. 15. 20. Therfore the faithfull had neede of suche helpes y t they might direct theÌ„ vnto christ who was yet absent Therfore the annointing of Christ was not superfluous theÌ„ seeing that he should shortly after be buried For he is annointed as if he should haue been laid in his graue The disciples knewe not thus much as yet and without doubt Mary was inforced at a sodaine to doe that through the direction of the spirite whereon she thought not before Christ applieth that vnto the hope of the resurrection which they did so much disalowe that the commoditie it selfe might reclaime them from wicked churlishnes But how soeuer Christ would haue the childhood of the old people to be gouerned with such exercises it were an absurd thing for vs to assay the like now neither coulde we doe it without doing iniurie to Christ who hath driuen away such shadowes by his comming Because his resurrection had not as yet fulfilled the figures of the lawe it was requisite that his buriall shoulde bee adorned with the externall rite the smell of his resurrection hath strength enough of it selfe now without nard and oyntments so that it quickeneth the whole worlde And let vs remember that in iudging concerning mens factes we must stand to Christ his iudgement alone before whose iudgement seat we must once stand 8 For yee haue the poore alwayes VVe must note that which I saide before that the extraordinarie fact of Marie is in this place distinguished from the common worship of Christe VVherefore they are Apes and not true followers who couet to worship Christ with pomp and sumptuous apparrell as if Christe did allow that because it was once done and not rather forbid it to be done afterward VVhereas he saith that he will not be alwayes with his Diciples it must bee referred vnto the manner of his presence wherewith carnall worship and costly honour can agree For in that he is present with vs by the grace and power of his spirit in that he dwelleth in vs in that he doth also feed vs with his flesh and blood this appertaineth nothing vnto bodily worship Therefore what pompe soeuer the Papists did inuent to worship Christ withall they did bestow it vpon him all in vaine seeing that hee doth openly refuse it VVhereas he saith that the poore shall be alwayes with vs although he toucheth therein the hypocrisie of the Iewes yet may we gather a profitable doctrine thence that is that the sacrifices whiche God alloweth and which smell sweete are those almes deedes wherewith the pouertie of the poore is holpen and that there is no other cost rightly bestowed in worshipping of God 9 A great companie of the Iewes knewe that hee was there and came not for Iesus his sake onely but that they myghte see Lazarus also whom hee raysed vppe from the dead 10 And the chiefe Priestes tooke counsell togeather to put Lazarus to death also 11 Because many of the Iewes did depart because of him and beleeued on Iesus 12 On the morrow a great multitude which came to the â—east wheÌ„ they had â—ard that Iesus came to Ierusalem 13 They tooke braunches of Palme trees and went out to meete him and cryed Hosanna blessed is he that commeth in the name of the Lord king of Israel 14 And when Iesus had founde a young Asse he sate thereon as it is written Feare nâ—t daughter of Syon because thy king commeth sitting vpon the colt of an Asse 9 Therefore the multitude knewe The nigher the time of Christes death did drawe the more requisite was it that his name should be praysed spoken of amongst all men to the ende this might be a preparation vnto more perfect faith after his death The EuaÌ„gelist meÌ„tioneth especially y t that fresh myracle of Lazarus who was raysed vp from death was most famous and because Christe did showe therein a singuler token of his diuinitie god would haue many to see the same VVhen as he saith that they came not for Iesus his sake only but also because of Lazarus hee meaneth not for Lazarus sake as if they gaue him this honor apart but that they might see a manifest token of Christ his power in Lazarus They tooke counsell togeather This was more then furious madnesse to goe about to kil him who as it did manifestly appeare was raised from death by God But this is the spirite of gyddinesse wherewith Satan pricketh forward the wicked so that they make no ende of their madnesse although God doe set the heauen the earth and the sea agaynst them For this so wicked a consultation is described for this cause that we may knowe that the enemies of Christ were brought vnto so great stubbornnesse not through errour or madnes but through furious wickednes so that they were not afraid eueÌ„ to make war against God himselfe and secondly that we may know that the power of God was nothing obscure in Lazarus his resurrection to extinguish the which vngodlines could inuent no other remedie but to make away an innocent man by cruell and detestable death But seeing that it is Satans whole drift to suppresse or at least darken the workes of God it is our dutie to be bent continually to meditate thereupon 12 The next day a great companie The other Euangelistes set downe this entrance of Christ more at large yet this our Euangelist comprehendeth the summe of all VVe must first of all note Christes purpose namely that he came to Ierusalem of his owne accorde that hee might offer himselfe to die for it was requisite that his death should bee voluntarie because the wrath of God conceiued against vs could be appeased by no other meanes saue only by the sacrifice of obedience For hee knew what successe he should haue Yet before he be crucified he wil be entertained and receiued of the people as a king with some solemne rite yea he declareth manifestly that he beginneth his kingdome by going to die Although his comming was celebrated by a great assembly of people yet is it vnknowen to his enemies vntill such time as he proued himself to be the true Messias by fulfilling the prophesies which we shall see in their place For he would omit nothing which might serue to the perfect confirmation of our faith A great multitude which came to the feast Therefore straungers were far more ready to do the dutie of godlines vnto the sonne of God then the citizens of Ierusalem who notwithstanding ought to haue been an example vnto others For they had the sacrifices dayly the temple was alwayes in their sight whiche thing ought to haue kindeled in their heartes the desire to seeke God there were the principall doctors of the Church there was the sanctuarie of Gods light Therefore theyr vnthankfulnes was too filthie
that hauing had such excercises from their childhood they doe either refuse or els neglect the redeemer promised them frō the beginning But this hath been a common vice almost in all ages that men doe so much the more boldly despice God the nigher more familiarly he offereth himselfe vnto them But there was greater zeale and feruentnesse in the other who hauing left their houses were come together to celebrate the feast day so that they enquired diligently after Christ whēas they heare y t he commeth into the Citie they goe out to meete him and to welcom him Questionles they were raised vp to meet him in such sort by y e secret instinct of the spirit VVe do not reade that this was done before but as earthly princes do call their subiects vnto them by the sounde of a Trumpet or the voyce of a Cryer when they take possession of their kingdomes so Christe gathered together this people by the vehement motion of his spirit that they might salute him as a king VVhen as the multitude would haue made him a king in the wildernes he withdrew himself priuily into the moūtaine for at that time they thought vpon no other kingdome saue only such a one during which they might haue their bellyes well filled lyke brute beastes Therfore Christe coulde not yeeld vnto their foolish and disordered desire vnlesse he would deny himselfe and cast off that function which was enioyned him by the father But he doth now chaleng such a kingdome as hee had receiued of his father I confesse indeede that the common people which went out to meete him did not throghly know the nature of this kingdome but Christe had respect vnto the time to come Neuerthelesse he suffered them to doe nothing but that which did agree with the spiritual kingdome 14. Boughes of palme trees and they went out to meet him The Palme tree was a token of victory and peace amongst the menne of olde but they were also woonte to vse braunches of Palme trees when they did asscribe the empyre vnto any or humbly craue pardon of one that was a conqueror Notwithstanding it seemeth that these menne tooke braunches of Palme trees in their handes as a token of mirth and ioy seeinge they did entertaine a new king They cryed Hosanna By this woorde they did testifie that they did acknowledge that Messias in Iesus Christe whoe was promised in tymes past to the fathers and at whose hands they were to hope for redemption and saluation For the hundred and eighteenth Psalme out of which this crye is taken was made touchinge the Messias to this ende that all the Saintes might feruentlye with continuall petitions desire his comming and receiue him with great reuerence when hee was reuealed and giuen Therefore it is like to bee true yea truelye it may be gathered that this prayer was aunciente euery where amongst the Iewes and so consequentlye that it was in euerye mannes mouth Therefore these menne wished well vnto Christe the spirite of GOD goinge beefore theyr woordes and they were chosen as cryers to make it knowne that the Messias was come This woord Hesanna being compounded of two Hebrew wordes signifieth asmuch as Saue or make safe I pray thee The Hebritians pronounce it after another sorte namely Hosiah-na but it is an vsuall thinge for the pronunciation to be corrupted so often as wordes are translated into another tongue Notwithstanding although the Euangelists wrote in Greeke yet retained they the Hebrewe worde to the end they might the better declare that the multitude did vse a solemne forme of praier which was first delyuered by Dauid and receiued continually from time to time amongst the people of God and was sanctified peculyerly vnto that end and vse that they might blesse the kingdome of Christ. To the same end tendeth that which followeth immediately Blessèd is he that commeth in the name of the Lord. For this is also an happy prayer for the ioyfull and prosperous successe of that kingdom whereupon the felicity and restoring of the Church of God did depende But because Dauid seemeth rather to speake of himselfe then of Christ in that Psalme we must resolue this doubt first of all Neyther is it any hard thing to do for wee know to what end the kingdome was established with Dauid and hys posteritie namely that it might be as it were a certeine entraunce into that eternall kingdome which was to bee manifested at the appoynted time Neither was it for Dauid to stay in himselfe and the Lorde doth euer now and then turne the eies of al the godly vnto some other by the prophets For whatsoeuer Dauid did say of himselfe it is referred for good causes vnto that king which shuld arise according to the promise of his seede to be a Redeemer Hence haue we to gather a profitable admonition For if we be members of the Church the Lord dooth stirre vs vppe euen at this day vnto that self same desire wherewith he would haue the faithfull to bee moued vnder the lawe namelye with all our hearte to wish that the kingdome of Christ may flourish and haue good successe and not that onelye but that by prayer wee doe testifie this and to the end we may be the more encouraged to pray wee must note that he setteth downe the woordes which we shall vse VVoe bee therefore vnto our sluggishnes if we doe either extinguish with our coldnes or choake with our luke warmnes that feruentnes which God stirreth vppe In the meane season let vs know that our prayers shall not bee in vaine whiche we make through Gods direction and instruction Onely let vs not be sluggish or weary in asking he wil be a faithfull gouernor of this kingdome that hee may defend the same by his inuincible power and ayde The maiesty thereof will continue and stande though we do cease but in that it doth not florish so gorgiously oftentimes as it ought but doth rather decay as we see at this day horrible scattering abroad and disorder yea wastenesse of the same it is certeine that that happeneth throgh our sinnes And in that there appeareth verye small or almost no restoring therof or at least that it goeth but slowly forward let vs impute that vnto our slouthfulnesse VVee craue daylye of God that his kingdome may come but scarse one of an hundreth beggeth this in earnest feruently Therefore we are iustly depriued of that blessing of God which we cannot aforde to aske Moreouer we are taught by this word that it is God alone that saueth and defendeth his Church neither doth he challeng or commaunde any thing to be attributed vnto him saue that which is his owne Therefore when as hauing our tongues by him directed we craue that he wil preserue Christ his kingdome wee confesse that God himselfe is the onelye authour of safety that this kingdome may stande in his estate He vseth in this thing mens diligence yet such as he hath framed
that they may not come into Gods iudgemente hee washeth vs agayne when as he abolysheth the wicked and corrupt lustes of our fleshe with his spirite But beecause it shall appeare shortelye after in the texte that hee speaketh of the grace of regeneration I do not flatly think holde that he speaketh in this place of the washing of pardon 9. Lord not onely my feete VVhen Peter heard that he was lost vnlesse he should suffer himselfe to be washed when as Christ offered to do this thing this necessity was at length a fitte mistresse to tame him therefore ceasing any longer to contend he yeeldeth but he will bee washed all ouer and he confesseth indeede that how great soeuer hee was yet was he wholly polluted naturally with filthines and that therefore it is as good as nothing if he be but washed in one part onely But heere hee erreth lykewise through rashnes in that he maketh no accounte of that benefitte which hee hadde alreadye receiued For hee speaketh as if hee hadde beene indued with no remission of sins as yet with no sanctification of the spirit Therefore is he reprehended in this place by Christe for good causes For hee putteth him in minde of that which he had giuen him before although he teacheth all those that bee his vnder the personne of one manne that being mindefull of that grace which they haue receyued they consider with themselues what they haue neede of as yet hereafter First of all he saieth that the faythfull are cleane all not that they are so cleane in euery parte that there is no blot in them any longer but because they are cleansed in their principall part to witte whilest that the kingdome of sinne is taken away so that the righteousnesse of GOD hath the vpper hande like as if any manne shoulde saye that al his bodye is whole because it is not infected with any vniuersall disease Therfore it is meete that we testifie by newnesse of life that we are Christ his Disciples seeing that he affirmeth that he is the authour of puritie in all those that are his This other similytude is also applyed vnto this present matter least Peter shulde reiect the washinge of his feete as absurd For as Christ washeth euen from the head to the feete those whom he chuseth to bee his disciples so the lower part of those men must be daily purged whom he hath purged For the children of god are not wholly regenerated the very first day so that they liue an heauenlye life altogether but there doe rather remaine in them certeine reliques of the fleshe against which they stryue during their whole lyfe Therefore all the affections and cares which are worldly are called the feete metaphorycallye For if the spirite did possesse all partes of vs wee shoulde haue nothing to doe any longer with the filthinesse of the worlde And nowe in what part soeuer we are carnall so farre are we vncleane by creeping vpon the grounde or at least by treading in the myre So that Christe doth alwayes find some thing to purge in vs. Furthermore he intreateth not in this place of remission of sinnes but of the renuing wherby Christ exempteth his quite from the lustes of the flesh by little and little and by continuall succession 10 And you are cleane This is as it were the minor proposition in the Sillogisme whereuppon it followeth that the washing of the feete doth become them properly Yet there is an exception added that euery man may examine himselfe if peraduenture Iudas might bee touched with a desire to repent although his intent was betimes to arme the other Disciples least the crueltie of that haynous fact which should bee reuealed in continent should trouble them as if it had been conceiued in an heart endowed with the heauenly grace Notwithstanding he doth conceale his name of set purpose least he should shut the gate of repentance against him But forasmuch as he was desperate the admonition serued to none other ende but to augment his fault as for the disciples it profited them much because the diuinitie of Christ did more plainely appeare vnto them thereby and againe they did perceiue that puritie was a most singuler gift of the spirite 12 Therefore after that he had washed their feete and had taken his cloathing again sitting downe againe he saith vnto them know yee what I haue done 13 You call mee Master and Lord and ye say well for I am 14 Therefore if I who am your Lord and master haue washed your feete you must also wash one anothers feet 15 For I haue giuen you an example that as I haue done vnto you so you may doe also 16 Verily verily I say vnto you the seruant is not greater then his master neyther the Apostle greater then he that sendeth him 17 If yee know these thinges happie are yee if ye doe them 12 Therefore after that He doth now at length declare to what end Christ did wash his disciples feete For that which he put in concerning the spiritual washing was as it were a digression from the purpose Vnlesse Peter had made a stay Christ had spoken nothing concerning that matter Therefore he doth now render a reason why he did this to wit that he who was y e Lord and Master of all had giuen an example which all the godly must follow least any man should grudge to abase hymselfe to doe any maner of dutie how base and vile soeuer it bee to his brethren and equals For hence commeth the contempt of charitie because whilest euery man maketh more account of himself then is meet he despiceth al other men almost Neither was it his intent only to teach modestie but also to prescribe this rule of loue that one doe serue another For there is no loue where there is not mutual bondage in helping the neighbour Know yee what I haue done VVee see that Christ kept this thing from his disciples for a smal time so that when as hee had proued their obedience he reuealed that in due time whereof it was meete they shoulde be ignorant before Neither doth he stay nowe vntill such time as they aske him but he preuenteth them of his owne accord The same thing shall befall vs likewise if we suffer our selues to bee led through vnknowen wayes by his hand 14 If I who am your Lorde and Master This is an argument drawen from the greater to the lesser Pride will not suffer vs to retaine that equalitie amongest our selues which we ought but Christ who excelleth all doth abase himselfe that he may make prowde men ashamed who forgetting their order and degree doe exempt them selues from brotherly fellowship For whom doeth mortall man thinke himselfe to be if he refuse to beare the burden of his brethren to apply himselfe to the conditions of other men Finally to doe those dueties wherein the vnitie of the Church is contained The summe is this that that man doth take too much vpon him
who doth not thinke that he is conuersaunt amongest his weake brethren vpon that condition that hee may submit himselfe meekely and gently vnto those offices whiche seeme to be vncomely and filthie VVe must also note that Christ telleth them that he had giuen them an example Neither must we make all his facts examples in generall that we may follow them The Papists do boast that they doe keepe the fast of Lent imitating therein the example of Christ. But we must first mark whether he did this to the end his disciples should frame themselues to doe the like or no. VVe reade of no such thing wherfore it is no lesse peruers emulation then if they did assay to flie into heauen Moreouer whereas they ought to haue followed Christ they became Apes rather then followers They ordeine euery yere a publike washing of the feete as it were vpon a stage so that they thinke that they haue fulfilled the bare and vaine ceremonie excellently when they haue done this they suffer themselues freely to contemne their brethren And not that onely but after that they haue washed twelue mens feete they pull in peeces all Christes members cruelly and so consequently do euen spit in Christ his face VVherefore that comicall pompe is nothing els but a meere and filthie mocking of Christ. Neither doth Christ in this place commende vnto vs a yeerely ryte but hee commaundeth vs to bee readie duringe our whole life to washe the feete of our brethren 16 Verily verily I say vnto you These are prouerbiall sentences the vse whereof reacheth farther which notwithstanding are to bee applyed vnto this present circumstaunce VVherefore they are deceiued in my iudgement which take them generally as if Christe did in this place exhort his disciples to beare the crosse for this is true that he vsed them for his purpose Hee addeth afterwarde that they are blessed if they know them and doe them For that doth not deserue to bee called true knowledge which doth not bring the faithfull so far that they may become like to their head It is rather a vaine imagination whilest that we beholde Christe and those thinges which are Christes without vs. Gather hence that vntill suche time as a man shall learne to submit himselfe vnto his brethren he knoweth not whether Christ be his master or no. And forasmuch as no man doth submit himselfe vnto his brethren in all respects and many men doe also exercise themselues sleightly and coldly in the duties of loue it appeareth heereby how farre we are as yet froÌ„ the full light of faith 18 I speake not of you all I knowe whome I haue chosen but that the Scripture may bee fulfilled hee that eateth bread with mee hath lifted vppe his heele agaynste mee 19 Now I tell you before it be doone that when it is done you may beleeue that I am 20 Verily verily I say vnto you he that receiueth if I shal send any he receiueth meâ— and he that receiueth me receiueth him that sent mee 18 I speake not of you all Hee giueth them to vnderstand againe that there is one amongest the Disciples who is nothing lesse in very deede then a Disciple and this doth he partly for Iudas his sake to the ende he may make him the more inexcusable partly because of the rest of the companie least Iudas his fall doe subuert any of them Neither doeth he only encourage them to stand neuerthelesse in their calling though Iudas doe fall but because the felicitie whereof he make mention is not common to all men hee teacheth that it is so much the more earnestly to be desired and that we must so much the more constantly abide therin Nowe hee attributeth this thing to their election in that they shall stand For as mans power is fraile it should yeeld at euery blast and should fall with euery vehement motion vnlesse the Lorde did vphold it with his hand and because he gouerneth those whom he hath chosen what engines soeuer Satan doth erect against them yet shall he not preuaile but they shall perseuere firme and constant euen vntil the end Neither doth he only affirm that they must confesse y t they receiue perseuerance froÌ„ their electioÌ„ but also the beginning of godlines How coÌ„meth it to passe that one man doth more addict himselfe vnto the worde of God then another euen because he is elected Againe how commeth it to passe that the same man goeth forwarde in the right course of godly life saue only because Gods purpose is stable and that he will finishe the worke which he hath begunne with his â—ande Finally this is the fountaine of the difference betweene the children of God and the vnbeleeuers that the former sort are drawen vnto saluation by the spirit of adoption the other are carried headlong into destruction by their vnbrideled flesh Otherwise Christ might haue saide I knowe what euerie one of you will be And to the end they may arrogate nothing to themselues but may rather acknowledge that they differ from Iudas by grace only and not by their owne power he setteth before them free election that in it they may be grounded VVherefore let vs learne that all the partes of our saluation doe depend thereupon And whereas hee reckoneth Iudas in another place amongest the elect it is another manner of speech not contrary For he speaketh in that place of the temporall election whereby God appointeth vs vnto some certaine kind of work as Saul who was elected to bee a king yet was he a reprobate But Christ intreateth now of the eternall election wherby we are made the children of God wherby God hath predestinated vs vnto life before the worlde was made God doth sometimes adorne the reprobate with y e gifts of the spirit that they may execute that function whereunto they are called So princely vertues do appear for a time in Saul so Iudas did excel in such notable gifts as were meet for an Apostle of Christ. But y â— sanctificatioÌ„ of the spirit which y e Lord doth vouchsafe to bestow vpon none saue only his children is farre vnlike to these For he renueth them in minde and heart to the ende they may bee holy and without blame in his sight Secondly it hath a liuely roote in them which can neuer be plucked vp because God doth not repent him selfe of his adoption In the meane season this remaineth sure and certaine that it is the gift of Gods election that whenas we haue embraced Christ his doctrine by faith we doe also followe it in life and that this is the onely cause of our blessednes whereby we are distinguished from the reprobate that they being destitute of the grace of the spirite do wickedly perish we haue Christ to be our keeper who gouerneth vs with his hand defendeth vs with his power Furthermore Christ giueth in this place an euident testimonie of his diuinitie First of al when he saith that he iudgeth not after
I haue dipped it And when hee had dipped the soppe hee giueth it to Iudas the sonne of Simon Iscariot 27 And after the soppe Satan entred into him Therefore Iesus saith vnto him that which thou doest doe quickly 28 But none of these that sate at meate knew why he said this vnto him 29 For some thought because Iudas had the bagge that Iesus said vnto him buy those thinges whereof we haue neede against the holy day or that he should giue somewhat to the poore 21 And when Iesus had said thus The more holy the Apostolicall office is and the more excellent it is the more filthie and detestable was the treason of Iudas Therefore such and so horrible a monster did make Christ himselfe afraide when as he sawe that holy order wherein the maiestie of God ought to haue shined polluted with the incredible wickednesse of one man To the same ende tendeth that whiche the Euangelist addeth afterwarde that hee testified to wit because it was a more monstrous thing then that it could haue been beleeued beeing but simply vttered He saith that Christ was troubled in the spirite to the end we may know that hee shewed some token of a troubled man not only in countenance and wordes but that he was altogether so affected in minde The spirite is taken for the minde or soule Neither am I of some mens opinion who expound this that Christ was moued as it were with some violent motion of the spirite so that he brake foorth into these wordes I confesse in deede that the spirite did gouerne all Christes affections but the Euangelist his meaning is otherwise that this passion was from within and not feigned It is very requisite that wee know this because his zeale is set before vs to the end we may follow the same that wee may be horriblie afraide of those monsters which doe ouerthrowe the holy order of God and the Church 22 Therefore they looked one vpon another Those who know nothing by themselues are made to doubt with that saying of Christe only Iudas was so amazed in his wickednesse that he is not touched The disciples made so great account of Christe that they were certainely persuaded that he spake nothing vnaduisedly but Satā had quite pluckt out of the hearte of Iudas all reuerence so that hee was harder then a stonie rock to beate backe all admonitions And although Christe seemeth to deale somwhat vncourteously in that he vexeth the innocent for a season yet because this doubtfulnesse was profitable for them Christ did them no iniurie For it is expedient that euen the children of God be vexed when as they heare the iudgement of the wicked to the ende they may examine themselues and beware of hypocrisie for there is an occasion giuen them thereby to examine themselues and their life This place teacheth that the wicked must be so touched sometimes that wee doe not by and by poynt them out with the finger vntill such time as God doth bring them to the light by his hand For there are sometimes secrete diseases in the Church which we may not hide In the meane season the wickednesse of those men is not so rype that it may be discouered therfore we must keepe this meane then 23 VVhom Iesus loued The particular loue wherewith Christe loued Iohn doth manifestly testifie that it is not alwayes repunaunt vnto loue if we loue some more then othersome but in this consisteth the whole that our loue haue respect vnto God and that the more euery man excelleth in the giftes of God wee loue him so muche the more Christ dyd neuer misse this marke no not the least iote But it fareth farre otherwise with vs for such is the vanitie of our nature there bee few which draw nigher vnto God by louing men But the loue of men shall neuer be wel framed amongest themselues vnlesse it be referred vnto God VVhereas Iohn saith that hee leaned vppon Iesus his breast that might seeme an vndecent thing at this day but suche was the maner of sitting at meate at that time For they sate not at a Table as we doe but hauing put off their shoes and leaning vpon coushins they sate halfe vpright in beds 26 To whom I shall giue a sop If any man demaund to what end it serued by reaching a sop to poynt out the traytor seeing that Christ might haue named him openly it hee woulde haue had him knowen I aunswere that it was such a token as that Iudas was but made knowen to one by it and was not by and by so bewrayed that they myghte all see and knowe hym It was also verye profitable that Iohn shoulde knowe this to the ende hee mighte afterwarde reueale it vnto others in his time Christe did deferre to make Iudas knowen to the end we may the more easily suffer hypocrites vntill they he brought to light VVe see that Iudas was yet condemned by the mouth of the iudge as he sate amongest others Their condition is neuer a whit the better who haue a place amongst the children of God 27 Satan entred into him Seeing that it is certaine that Iudas conceiued so great a wickednesse only through the persuasion of Satan why is it said that Satā entred now first of al into him who did alredy reigne in his heart As they are oftentimes said to beleeue who are more confirmed in the faith which they had long agoe and so that addition of faith is called faith so now when as Iudas is wholy addicted vnto Satan so that he is by furious force caried vnto the very exreamest things Satan is said to haue entred into him For as the saints goe forwarde by degrees and inasmuch as they are oftentimes encreased with new gifts they are saide to be filled with the holy Ghost so for asmuche as the wicked doe prouoke Gods wrath against them with their vnthankfulnesse the Lorde doth giue them ouer to be Satan his bondslaues being dispoyled of his spirite of all light of reason and consequently of all humane sense and fealing This is the horrible vengeance of God when as men are giuen vp into a reprobate sense that they differ almost nothing from bruite beastes yea they runne headlong into wickednesse which the very beastes abhorre Therefore we must walke carefully in the feare of the Lord least that if we ouercome his goodnesse with our wickednesse he deliuer vs vp at length to the lust and will of Satan But the sop which Christ reached made no place for Satan but rather when Iudas had receiued the sop he gaue himselfe wholy to Satan This was the occasion but not the cause Furthermore so great mercifulnesse of Christ ought to haue softned euen a breast of Iron but his desperate and vncurable obstinacie deserueth this now that God shoulde in his iust iudgement make his heart more harde by Satan So whylest that wee heape coales of fire vppon our enemies heades by doing well vnto them if they be
shal afterward declare in his place That the father may be glorified This place agreeth with the sayinge of Paule that euery tongue may confesse that Iesus is Christe to the glory of God the father Philip. 2. 11. The end of all thinges is the sanctification of the name of God But the lawfull meanes to sanctifie it is expressed in this place to witte in the sonne and through the sonne For seeing that the maiestie of God is hidden from vs of it selfe it shineth in Christ seeing that his hand is hidden we may see the same in Christ. Therefore it is not lawfull for vs to separate the sonne from the father in those benefites which the father giueth vs according to that He that honoureth not the sonne he honoureth not the father 14. If you shall aske any thing This repetition is not in vaine All men see perceiue that they are vnworthy to come vnto God yet the greater part breaketh our as being madde and speaketh vnto God rashly proudly Afterward when as that vnworthines whereof I haue spoken commeth into their mindes euery manne forgeth vnto himselfe diuerse meanes But when God willeth vs to come vnto him hee setteth beefore vs one Mediatour by whom he will be intreated and be mercifull And here the frowardnes of mans nature breaketh out againe beecause the greater part ceaseth not hauing left the way to go about through crooked boughtes This commeth to passe therefore because the power and goodnes of God is laid hold vpon in Christ onely slenderly and malitiously There is also a second errour that we doe not consider that we are all excluded from comming to God worthily vntill we be called by him and that we are called onely by the sonne But and if one testimony be not sufficient for vs yet let vs know that seeing that Christ repeateth this againe that we must pray the father in his name he dooth as it were lay hand vppon vs least we spend our labour in vaine in seeking other patrons 15. If yee loue me keepe my commaundements 16. And I wil pray my father and he shal giue you another comforter that hee may continue with you for euer 17. The spirit of trueth whom the world cannot receiue because it seeth him not neither knoweth him But yee know him beecause hee abideth with you and shall bee in you 18. I wil not leaue you as orphanes I come vnto you 15 If you loue me That was true and sincere loue wherewith the disciples loued Christ yet had it some superstitiō mixed with it as it befalleth vs oftentimes in like sort For that was preposterous in that they desired to keepe him stil in the world To the end he may reform this fault he willeth them to bend their loue vnto some thing else to wit that they bend their whole studye to keepe the preceptes which he had giuen A most profitable doctrine because there be but a few of those that seeme to themselues to loue Christ that worship him as they ought yea rather when they haue done some foolishe toy they thinke all is well But on the contrary the true loue of Christ is reduced in this place vnto the keeping of his doctrine as vnto the only rule wherby it must be tried Moreouer we are taught how corrupt our other affections are seeing that euē our loue toward Christ is not without fault vnlesse it bee framed vnto pure obedience 16. And I will pray my father This remedy was prepared to pacifie the sorrow which they might conceiue by reason of Christ his absence notwithstanding Christe promiseth therewithall that hee will giue them strength to keepe his commaundementes otherwise the exhortatiō had had but small strength Therefore hee preuenteth it in time and telleth them that howsoeuer he be absent from them in bodye yet will hee not suffer them to be destitute of helpe because hee will be present with thē by his spirit He calleth the spirite in this place the gifte of the father suche a gifte as he will obtaine by his praiers he will promise else where that hee giueth it Both these thinges are saide truelye and fitly for inasmuche as Christ is our mediatour and patrone he obtaineth the grace of the spirit of the father inasmuch as he is God he giueth it of himselfe The meaning of this place is I was giuen vnto you of the father as a conforter yet onely for a season now seeing that I haue fulfilled my course I wyll desire that there may another be giuen you which may not be temporal but that he may continue with you for euer This name comforter is giuen in this place both to Christ and also to the spirite that by good right for this office is common to them both to comfort and exhorte vs and to defend vs with their ayde and patronage Christe was vnto his a patrone so long as he liued in the world afterward hee committed them to the tuition and ayde of the spirite If anye manne aske this question whether we be not vnder the tuition of Christe at this daye or no wee may readily aunswere that Christe is our patrone for euer but not after a visible sorte So long as hee was conuersant in the worlde hee shewed himselfe openly to bee their patrone but hee defendeth vs nowe by his spirite Hee calleth him another comforter beecause of the difference of good thinges whiche wee receiue from them both It was proper to Christ to pacifie the wrath of God to redeeme men from death to purchase righteousnes and life by purging the sinnes of the world it is proper to the spirite to make vs partakers aswel of Christe himselfe as of all his good things Although we may well gather the distinction of persons out of this place for the spirit must needes differ from the sonne in some propertie that he may be another 17. The spirit of trueth Christ adorneth the spirit with an other title to witte that hee is a teacher of trueth VVhereuppon it followeth that vntill such time as we be inwardly taught by him all our mindes are taken with vanitie and lying VVhome the world cannot receiue This opposition dooth amplifie the excellencie of the grace which God dooth vouchsafe to bestowe vppon those alone that be his For his meaning is that it is no small gyft whereof the world is depriued In which sense Isaias saieth also 60. 1. Behold darkenes shall couer the earth and a myste the people but the Lorde shall arise vppon thee For Gods mercy towarde the Church deserueth so much the greater praise whilest that hee lifteth vppe the same aboue the whole world Notwithstanding Christe dooth therewithall exhort the disciples that they doe not driue away frō them the grace of the spirite beeing pufte vppe with the sense and vnderstanding of the fleshe Earthly menne count all that but a dreame whatsoeuer the Scripture saieth concerninge the holye Ghoste beecause why lest they trust to their owne reason
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
displease the more part of meÌ„ For we may redily obiect that many whiche are of the world namely whoÌ„ the filthy coÌ„fusioÌ„ of all thinges deliteth do fauour their doctrine again many of the world do hate it because they are desirous to haue the politike order remaine 20 Remâ—mber the word It may also be read in the Indicatiue mode You remeÌ„ber but without any great alteratioÌ„ of the sense yet in my iudgement the Imparatiue mode doth the better agree And it is a coÌ„firmatioÌ„ of the sentence next going before where Christ said that the world hated him who did excel his disciples For it is not meet that the seruant should bee in better estate theÌ„ his master Furthermore after that he hath spoken of the persons he maketh meÌ„tioÌ„ also of the doctrine for there is nothing that troubeth the godly more then wheÌ„ they see the doctrine whiche is gods proudly coÌ„teÌ„ned of men For it is an horrible monster the beholding wherof may make the strongest breast heart quaile But whilest that on the other part we remember that the sonne of God himselfe did no lesse trie stubbornnes there is no cause why we should maruel that y e doctrine of god is so little reuereÌ„ced amoÌ„gst meÌ„ In that he calleth it their his doctrine it is referred vnto the ministerie There is one onely master of the Church but he would haue his doctrine which he taught first to be preached afterward by his Apostles 21 But all these things Because the fury of the worlde is monstrous whilest that it rageth so against the doctrine of saluation Christe sheweth a reason thereof because it is carried headlong into destruction through blinde ignoraunce For no man would warre against God openly therefore it is blindnesse and ignoraunce of God which causeth the worlde so carelesly to fight against Christ. Therefore we must alwayes haue respect to the cause neither can we haue any true consolation any where els saue only in the testimonie of a good conscience Hereby must our mindes be lifted vp likewise vnto thankfulnesse that whilest that the world doth perish in the blindnesse thereof God hath vouchsafed to make vs partakers of his light Neuerthelesse we must hold that the hatred of Christ doth proceede from the dulnesse of the minde whenas God is not knowen For as I say oftentimes vnbeliefe is blinde not that the wicked doe vnderstand and perceiue nothing but that all their knowledge is confused and doth vanish away straightway which thing I haue handeled more at large els where 22 If I had not come and spoken vnto them they should haue no sinne but now they haue no excuse for their sinne 23 Hee that hateth me hateth my father also 24 If I had not done the workes amongest them which no other man hath done they should haue no sinne but now they haue both seene and also heard both mee and my father 25 But that the worde which is written in their law may be fulfilled they hated me for nothing 26 And when the comforteâ— shall come when I will sende vnto you from my father the spirite of truethe whiche proceedeth from the father hee shall testifie of mee 27 And you doe also testifie because you are with mee from the beginning 22 If I had not come In that he said that the Iewes hated the gospel because they knew not God least any man should thinke that this serueth to mittigate their offence hee addeth that they were maliciously blinde as if a man shoulde shut his eyes least hee bee compelled to behold the light For otherwise it might haue beene obiected againste Christe if they know not thy father how is it that thou doest not redresse their errour VVhy hast thou not at least tryed whether they were altogeather vnapt to bee taught or no Hee answereth that he hath executed the office of a good and faithfull teacher but all in vaine because malice woulde not suffer them to returne vnto foundenesse of minde Furthermore his meaning was to make all men afraide vnder theyr person who doe either refuse the truth of God when it is offered vnto them or resist the same willingly when they knowe it And although there remaineth terrible vengeance of God for them yet Christe hath respect rather vnto his Disciples that hee may encourage them with certaine hope of victorie least at any time they yeelde vnto the wickednes of the wicked For whenas we heare that such is their end wee may triumph now as it were in the middest of the battell They shoulde haue no sinne Christ seemeth to graunt by these wordes that only vnbeliefe is sinne and there be some which thinke so Augustine thinketh somewhat more soberly yet the commeth vnto the same sense For because faith remitteth and blotteth out all sinnes hee saith that it is only the summe of vnbeliefe that condemneth This is truly said forasmuch as vnbeliefe doth not only keepe men from beeing deliuered from the giltinesse of death but it is the fountaine and cause of all euill But all that disputation doth nothing appertaine vnto this present place For this word sinne is not taken generally but according to the circumstance of the cause which is handeled as if Christ should say that their ignoraunce is by no meanes excusable because they had malitiously refused God in his person Likeas if we call him giltlesse iust and pure whom we will acquit of one fault only wherof he was giltie Therfore that absolution of Christe is restrained vnto one kinde of sin because he taketh from the Iewes their cloake of ignorance in the contempt and hatâ—ed of the Gospell Yet heere ariseth a newe question as yet whether vnbeliefe were not sufficient to condemne men before the comming of Christ or noe And there be frantike fellowes who gather falsly out of this place that whosoeuer died before Christs comming without faith they were in a doubtfull and suspensed state vntill Christ did shew himselfe vnto them As if there were not many places of scripture extant whiche testifie that the onely conscience was sufficient to make them guiltie Death saith Paule Rom. 5. 14. reigned vntill Moses in the worlde And in another place in the same Epistle 2. 12. he teacheth that they shall perish without lawe which haue sinned without lawe Then what is Christ his meaning Truly there is a graunting in these wordes whereby hee giueth vs to vnderstande that there remaineth nothing for the Iewes which they can pretend to mittigate their fault after that they haue reiected life willingly and wittingly when it was offered vnto them So that the excuse whiche hee graunteth them doth not quite acquit them but doeth only extenuate the greeuousnesse of the wickednesse according to that the seruaunt which knoweth the will of his master and despiceth it shal be sorer beat Luke 12. 47. For Christ meant not to promise pardon vnto others but to holde his enemies conuicted who had reiected the grace of God stubbornly to the
end it might euidently appeare that they were vnworthy of all pardon and mercie And we must note that he speaketh not of his bare comming but of that which was ioyned with doctrin For they had not been giltie of so great a fault because of the presence of his body only but the contempt of the doctrine by him deliuered was that which made them vnexcusable 23 Hee that hateth mee An excellent place whereby we are taught that no man hateth the doctrine of the gospel but he bewrayeth his vngodlinesse agaynst God Many men pretend another thing in words for when as they loath the Gospell yet will they seeme to bee excellent worshippers of God but they are but trifles for the contempt of God lurketh within So that it commeth to passe that Christ discouereth the hypocrisie of many by y e light of his doctrine Cōcerning which thing we haue spoken more chap. 3. 20. vpon that place hee that doeth euill hateth the light And againe cha 5. 23. he that honoureth not the soone honoureth not the father 24 If I had not done the workes Hee comprehendeth in my iudgement vnder this worde workes all those tokens of his diuine glory whiche hee shewed For the proued plainely both by myracles and by the power of the holy Ghost and by other testimonies that he was the sonne of God so that the Maiestie of the only begotten sonne did plainely appeare in him as we had in the first chapter Concerning the myracles whiche he wrought it is commonly obiected that he neither wrought more nor greater then Moses and the Prophetes The answere is knowen that Christ excelleth in myracles in this respect because he was not the minister only but properly the authour For hee vsed his owne name his owne commaundement his owne power to worke myracles But as I haue saide he comprehendeth generally all the testimonies of the heauenlye and spirituall power whereby his Diuinitie was reuealed They haue seene and heard Hee concludeth that his enemies cannot escape by running away for as much as they despised the power whiche was altogether diuine as might manifestly appeare For God shewed foorth his power plainely in the sonne wherefore it was in vaine for them to say that they had only to deale with a mortall man This place teacheth vs to be attentiue and readie to weigh the woorkes of God wherein whilest that hee sheweth his power hee will haue due honour giuen and ascribed vnto himselfe VVhereupon it followeth that they are vnthankfull towardes God and malicious whosoeuer do darken his giftes or passe ouer the same contemptuously 25 But that it may bee fulfilled That which is contrary to nature seemeeth to be vncredible but there is nothing more contrary to reason then to hate God therefore Christe saith that their minds are infected with so great wickednesse that they hated him for nothing and without a cause VVhereby he amplifieth their wickednesse Christe citeth a place out of the Psal. 35. 19. which he saith is nowe fulfilled not because the same thing dyd not befall Dauid before but that hee may touch the obstinate wickednesse of his nation which discending by lineall discent from the great graundfathers vnto the fourth generation did reigne without ende as if hee should say that they were no better then their fathers which hated Dauid without a cause By lawe hee meaneth the Psalmes because all the doctrine of the Prophetes was nothing els but an appurtenance of the lawe we know that Moses his ministerie did endure vntill the time of Christ. Furthermore he calleth it their law not for honours sake but that they may be sorer pricked with the familiar title as if he should say they haue the lawe giuen them by heritable right wherein they see their manners liuely painted out 26 And when After that Christ hath told his disciples that the gospel ought to be neuer a whit the lesse esteemed because it hath many aduersaries euen in the very Church he setteth the testimonie of the spirite now against their vngodly furie wherwith their consiences being vnderpropt they can neuer fall as if he should say the worlde shall rage against you your doctrine shall be mocked of some othersome shall also accurse it but there shal be no such violent motions that they shall bee able to ondermine the firmenesse of your faith after that the holy ghost 〈◊〉 bee giuen you that hee may establishe you by his testimonie And truly this is our only ayde whenas the world is all on an vprore that the truth of God being sealed vp in our harts by the spirite doth despice whatsoeuer it in the world For if it were subiect to mens iudgements It should fall out that our faith shoulde bee ouerwhelmed an hundred times dayly Therefore we must note where we must stand amongest so many turmoyles to wit because wee haue not receiued the spirite of this worlde but the spirite which is of God that we may know those thinges which are giuen vs of GOD. Hee is the only witnesse he doth mightily beate downe scatter abroade ouerthrowe what thing soeuer this world hath set vpon high to darken or suppresie gods truth VVhosoeuer shall be endowed with this spirit they are so far frō being discouraged through the hatred contempt of the worlde that euery one of them shall ouercome the whole worlde in the meane season wee must beware that we depend not vpon the respect of men For so long as our faith shall wander in such sort yea so soone as it shall goe out of the sanctuarie of God it must needes waner miserably Therfore it must bee called backe vnto the inwarde and secrete testimonie of the spirite which the faithfull knowe is giuen them from heauen The spirite is said to testifie of Christ because it retaineth and stayeth our saith in him alone that we may seeke no part of saluation els where he calleth him the comforter Againe to the end we may not feare so long as we trust to his ayde For Christ meant to fortifie our faith by this title least it should faint in any temptations That must also be applied vnto this present circumstance in that he calleth him the spirit of truth For we must vnderstande the opposition that men are carried about diuersly without this witnesse neither doe they rest soundly any where and that when and wheresoeuer he speaketh he deliuereth mens minds from all doubting and from feare of deceit In that he saith that hee will send him from the father and againe that hee proceedeth from the father it serueth to augment the weight of his authoritie For the testimonie of the spirite should not be sufficient against suche strong inuasions against so many such forcible engines vnlesse we were persuaded that he came from God Therfore it is Christ that sendeth the spirite but out of his heauenly glory to the end we may know that it is not mans gift but a sure pledge of Gods grace VVhereby appeareth
how fryuolous the subtiltie of the Grecians was when as they denyed vnder colour of these wordes that the spirite proceedeth from the sonne For Christ nameth the father heere as he is wont to the end he may make vs behold his diuinitie 27 And yee beare witnesse Christe giueth vs to vnderstande that the testimonie of the spirite is not such that the Apostles haue it for themselues alone and enioy it themselues alone but that it spreadeth it selfe farther abroad by them because they should bee the instruments of the spirite as he spake by their mouth VVe see now how faith commeth by hearing and yet it hath the certaintie which it hath from the seale earneste of the spirite Those menne which know not sufficiently the mist of mans minde they thinke that faith is conceiued naturally by preaching only and on the other side many brianesicke men cannot away with preaching whilest y t they breath out secrete reuelations and inspirations But wee see how Christe ioyneth these thinges togeather Therefore although there is no faith vntill the spirite of God do lighten our mindes and seale our heartes yet must wee not fet visions or oracles from the cloudes but the worde which is nigh vs in our mouth and heart Deu. 13. 14. ought to haue all our senses tyed to it and set fast vpon it As Isay as saith most excellently 59. 21. This is my couenaunt saith the Lorde my spirite which I haue put vpon thee and my woordes which I haue put in thy mouth shall not faile c. This clause yee haue been with mee from the beginning is added for this cause that we may know that the Apostles deserue more credite because they saw these thinges with their eies which they preach a saith Iohn that which we haue hard which we haue seene which our hands haue handeled 1. Iohn 1. 1. For the Lorde would that we should be so prouided for by all meanes that there might bee nothing wanting whiche might approoue the Gospell fully Chap. 16. 1 THese thinges haue I spoken vnto you that yee may not bee offended 2 They shall make you straungers from their Sinagogue but the houre commeth that whosoeuer shall kill you hee may thinke that hee doth God good seruice 3 And these things shall they doe vnto you because they haue not knowen the father nor yet mee 4 But I haue spoken these thinges vnto you that when their houre commeth you may remember that I haue tolde you And I haue not spoken these thinges vnto you from the beginning because I was with you 5 And now I goe to him that sent me and none of you asketh mee whither goest thou 6 But because I haue spoken these thinges sorrow hath filled your heart 7 But I tell you the truth it is expedient for you that I goe for if I goe not the comforter will not come vnto you but and if I shall goe I will send him vnto you 1 These things haue I spoken vnto you He saith againe that none of these thinges which he hath spoken are superfluous for seeing that fights combates are prepared for them they were to be furnished with lawfull weapons before the time And in the meane season hee giueth them to vnderstande that if they doe well muse vppon this doctrine they shall be able to resist Let vs also remember that that is spoken to vs also whiche was spoken then to the Apostles And first of all wee must note that Christ sendeth not his into the battel vnarmed and that therefore â—o man faileth in this warfare saue only through the fault of his owne slouthfulnesse Neither must wee waite and stay vntill we come vnto the present matter but we must endeuour that being acquainted with these speches of Christ we may enter the combate when need requireth Neither neede wee doubt but that wee shall obtaine the victorie so long as these admonitions of Christ remaine deepely imprinted in our mindes For whenas he saith leat yee bee offended hee giueth vs to vnderstand that we neede not feare least we be turned aside out of the righte course with any thing But it appeareth heereby how fewe doe rightlye learne this doctrine in that those menne which seeme to remember it when they are free from daunger doe quayle and yeelde when they are to enter the battaile as if they were rude and ignoraunte Therefore lette vs so buckle these weapons vnto vs that they neuer fall away from vs. 2. Straungers from their Synagogue This was no light offence to trouble their mindes withall that they were to be driuen like wicked menne out of the company of the godly at least of those which did boast that they were the people of God and made their bragge of the title of the Church For the faythfull are not onely subiect to persecution but vnto reproaches and slaunder as Paule saieth 1. Cor. 4. 9. 10. Notwithstanding Christ byddeth them stand stoutly euen against this inuasion because although they be thrust out of the Synagogues yet neuerthelesse they remayne in the kyngdome of God The summe is that wee muste not be discouraged with the peruerse iudgements of menne but that we must valyauntly endure the reproach of the crosse of Christe being coÌ„tent with this one thing that God alloweth our cause which menne do vniustly and wickedly condemne Furthermore we gather heereby that the ministers of the Gospel are not onely euil intreated by the professed enemyes of the Gospel but that they are slaundered sometimes euen by those which seeme to be of the houshold of the Church yea very pillars The Scribes and Pharisees and Priestes by whom the Apostles were coÌ„demned did boast that they were appointed by God to be iudges of the Church and indeede the ordinary gouernment of the Churche was in their power and the function of iudgeing came from God not froÌ„ men but they had corrupted al the order which GOD had appoynted with theyr tyranny So that it came to passe that the power which was grauÌ„ted vnto them to edification was nothing else but a monstrous oppression of the seruauntes of God excommunication which ought to haue beene a medicine to purge the Church was turned to banish godlynesse out of the same Seeing that the Apostles tried that in their time there is no cause why the Pope his cursses shuld greatly terrifie vs wherwith he thundreth against vs for the testimonie of the Gospel For we muste not feare least they hurt vs any more then these olde ones did the Apostles Yea we ought to desire nothing more then that wee may be straungers from that congregation out of which Christ is banished Neuerthelesse let vs note that the discipline which God ordayned in his Church from the beginning was not abolyshed by that grosse abuse For seeinge that Sathan is wholly occupied about this that he may corrupt al Gods institutions we must not yeelde vnto him that that may be quite takeÌ„ away because of corruptions which God hath
what those thinges be which the Apostles could not beare Hee shall declare vnto you those thinges which shall come saieth he Some doe restraine this vnto the spirite of prophecie but in my iudgment he meaneth rather the estate of his spirituall kingdome whiche shoulde come suche as the Apostles saw shortely after his resurrection but they could in no case comprehend it then Therfore he doth not promise thē prophecies concerning things which shuld happen after their death but he only giueth thē to vnderstand that the nature of his kingdome shal be of an other sorte and the glory farre greater then they can nowe conceiue in their mindes The treasures of which hidden wisdome which the heauenly Aungels doe learne by the Church with admiration Paule expoundeth and vnfoldeth in the Epistle to the Ephesians from the first chapter vntil the ende of the fourth VVherefore there is no cause why we shuld fette it out of the Popes tresurie or chest For he shal not speake of himselfe This is a confirmation of that clause hee shal leade you into all trueth VVe know that God is the fountaine of truth and that there is no certeine or sound thing without him VVherefore to the end the Apostles may safely or assuredly beleeue the oracles of the spirite Christ affirmeth that they are diuine as if hee should say that all that floweth from God which the spirit shal bring And yet the maiestie of the spirit is no whitte diminished by these woordes as if hee were not God or were inferiour to the father but they are referred vnto the capacitie of our minde For because we doe not sufficiently comprehende by reason of the vale put betweene with how great reuerence we ought to receiue those thinges which the spirite reuealeth vnto vs therefore there is expresse mention made of his diuinitie like as hee is called els where the earnest wherby God doth confirme vnto vs our saluatiō and the seale wherby he sealeth vnto vs the certeintie thereof In sum Christ meant to teach that the doctrine of the spirit is not of this worlde as if it were bred in the ayre but that it shal come out of the secrete places of the heauenly sanctuary Ephe. 1. 3. 14. Hee shall glorifie me Now Christ telleth them that the spirite shall not come that he may erect some new kingdome but rather that he may establish the glory giuen him of the father For many men dreame that Christ taught onely that he might deliuer the first rudimentes and that he might send the disciples afterwarde into an higher schoole By this meanes they make no more account of the gospel then of the law which is said Galath 3. 24. to haue beene a schoole maister to the olde people There is an other errour which is no more to be borne with then this which followeth is that Christ hauing taken his leaue as if he had made an end of ruling were nothing now They thrust the spirit into his place From this fountaine did flow the sacrileges of the Pope and Mahomet For although these Antichristes doe much differ one from another yet they haue both one principle to witte that we are entred into the right faith by the gospel but yet we must fette the perfection of doctrine somwhere else which may throughly pullish vs. If the scripture be obiected to the Pope he saith that we ought not to stay there because the spirite which came vpon afterward hath lifted vs vppe aboue it by many additions Mahomet saith that without his Alcharan men do alwayes continue children therefore the world was falsly bewitched vnder colour of the spirit to depart from the plaine trueth of Christ. For so soone as the spirite is pluckte away from the word of Christ the gate is set open vnto all manner of dotinges and seducinges The like way of deceiuing hath beene assayed in our time by many frantik fellowes The doctrine which is written seemed to them to be litterall therefore it pleased thē to coine a new kinde of diuinitie which should consist vpon reuelations Now we see how litle superfluitie there was in Christ his admonition that he shuld be glorified by the spirit which he would send to the end we might know that this is the office of the spirit to establish Christe his kingdom and to defend and confirme for euer whatsoeuer the Father hath giuen him Then to what end serueth the doctrine of the spirit not that it may lead vs away from the schoole of Christ but rather that tha◠voice may be established whereby we are commanded to heare him Otherwise he should take somewhat from Christ his glory The reason is added He shall take of mine saith Christ in which woordes he giueth vs to vnderstand that we receiue the spirit to this end that we may enioy his benefites For what dooth he giue vs That wee may be washed by the bloud of Christe that sinne may be abolished in vs through his death that our old man may be crucified that his resurrection may be able to reforme vs vnto newnes of life finally that we may be partakers of his good thinges Therfore the spirit giueth vs nothing aparte from Christ but taketh that from Christ which he powreth ouer into vs. The same must we thinke of doctrine For he doth not illuminate vs that he may lead vs away euen a litle from Christ but that he may fulfil that which Paul saith 1. Cor. That Christ is made vnto vs wisdom and againe he openeth those treasures which are hidden in Christ. In sum he enricheth vs with no other but with the riches of Christe that he may shew forth his glory in al things 15. VVhat things soeuer the father hath they are mine Because Christ might seeme to take from his father that which he chalengeth to himself he cōfesseth that he hath that from the father which he imparteth vnto vs by the spirit And when as he saith that al things which the father hath are his he speaketh in the person of a mediatour because we must draw out of his fulnes He hath alwaies respect vnto vs as hath bin said but we see how the more part of men deceiue thēselues which passing ouer Christ seeke God here and there Other some expound it that that is common to the sonne whatsoeuer the father hath inasmuch as the same is God But hee intreateth not so much in this place of the hidden inward that I may so call it power as of his office which was enioyned him towarde vs. Finally he commendeth his riches that he may inuite vs to enioy thē and he reckoneth the spirit amongst the gifts which we receiue of the father by his hand 16. A litle while and you see me not and againe a litle while and yee see me because I goe to my father 17. Therfore certeine of his disciples said amongst themselues what is this that hee saith vnto vs A litle while and ye see me not and againe a
not only be changed into ioye but that it doth also conteine in it self matter of ioy It falleth out oftentimes that when as prosperitie followeth aduersitie menne hauing forgotten their former sorrow do wholly giue ouer themselues vnto ioye yet the sorow which went before is not the cause of ioy But Christ giueth vs to vnderstand that the sorrow of his which they shal suffer for the Gospels sake shal be fruitfull And certeinly the ende of all sorrowes must nedes be vnhappy vnlesse they be blessed in Christ. But because the crosse of Christ hath victory included in it self alwaies Christe doth for good causes coÌ„pare the sorow which is conceiued thence vnto the sorow of a womaÌ„ in trauaile which is recompenced with the rewarde thereof whilest that the child being brought into the light doth make the womaÌ„ that was in trauaile ioyful This similitude shuld not agree vnlesse sorrow should cause ioy in the members of Christ whilest that they are made partakers of his passions likeas traueiling in childe byrth in the womanne is the cause of the birth of the child VVe must also apply the similitude vnto this that when the sorow paine of the womaÌ„ is the sharpest theÌ„ doth it the soonest vanish away This was no small lightening to the disciples when as they heard that their sorrow should not endure long Now must we apply the vse of this doctrine vnto our selues After that wee are regenerate with the spirite of Christ there should be in vs such ioy that it should wipe away all feeling of myseries we should I saye be like to women traueiling in childe byrth which are so moued with the onely sight of their childe that their sorrow remayneth no longer But because we haue receiued the first fruites onely and that those which are but slender which scarse feele any smal drops of the spirituall ioy which being sprinckeled vpon our sorrow may mittigate the bytternes thereof And yet that smal portion doth shew that they are so far from being ouerwhelmed with heauines which behold Christ by faith that they doe neuerthelesse triumph euen in extreame myseries Neuerthelesse because this is the estate of all creatures that they trauaile in byrth euen vntill the last day of redemptioÌ„ let vs know that we must also grone vntil we be deliuered out of the continual miseries of this life do see manifestly the fruit of our faith In sum the faithful are like to womeÌ„ lying in childbed inasmuch as they are borne againe in Christ and are now entred into the celestiall kingdome of God and the blessed life they are like to womenne great with childe and those that trauaile in childebirth in asmuch as beeing yet captiues in that prison of the flesh they desire to attaine vnto that happie estate which heth hid vnder hope 22. No man shal take away your ioy The continuance of the ioy doth not a litle encrease the price thereof For it followeth heeruppon that those griefes be light and that they are to be suffered paciently which continue but for a short time Furthermore Christ telleth vs in these woordes what is the true ioy The world must needes bee depriued of the ioyes which it hath which it seeketh onely in transitory things Therefore we must come vnto Christ his resurrectioÌ„ wherin there is euerlasting stabilytie he meaneth that he wil see the disciples when as he shal visit them againe with the grace of his spirit that they may continually enioye the sight of him 23. Ye shal not aske me any thing After that Christ hath promised ioye to the disciples by their inuincible strength add constancy he setteth foorth now the other grace of the spirit wherwith they should be endowed to wit so great light of vnderstanding that it shal lift them vppe euen vnto the hidden misteries which are heauenly There was so great â—lacknes in theÌ„ at that time that they did doubt and stick in euery smal point For as children which read english caÌ„not go throgh with one line without many stops so there was some offece almost in euery word of christ which hindered their profiting But being shortly after illuminated by the holy spirit they were not any longer so staied and hindered but the wisdome of God was familiar and wel known to theÌ„ so that they went forward in the misteries of God without stop or stay The Apostles ceased not euen when they were extolled vnto the highest degree of wisdoÌ„ to aske the mouth of Christ but he doth onely make a comparison of a double estate in this place as if christ shuld say that their rudenesse shall be corrected so that they which doe now stop and staye in euery smal trifle shuld eaâ—ily pearce euen vnto the highest misteryes There is such a place in Ieremy 31. 34. Euery manne shall not teach his neighbour saying know the Lord because they shall al know me from the least to the most saieth the Lord. The Prophet doth not take away the doctrine neither abolysh it which ought most of al to flourish in the kingdome of Christ but so soone as they shalâ—e taught of God he saith there shal be no place left for grosse ignoraunce whiche possesseth the mindes of men vntill the sunne of righteousnes giue lighte vnto them by the beames of his spirit Furthermore seeing that the Apostls did differ nothing from children yea they were more like blockes then men it is well knowne what manner persons they were of a suddeine when they were taught by the spirit VVhatsoeuer yee shal aske of my father He declareth whence they shal haue this new store to witte because it shal be lawful for theÌ„ with ful mouth to draw vp so much as they shall neede out of God the fouÌ„taine of wisdome as if he shuld say you neede not feare least you be destitute of the gifte of vnderstaÌ„ding because the father shal be ready to enrich you with al aboundance of al good things And he teacheth in these woordes that the spirit is not promised therfore that they to whoÌ„ he is promised maye waite for him being themselues slouthfull and sluggish but rather that they may be earnestly bent to desire that grace which is offered In sum he promiseth that he wil so execute the office of a mediator that he may liberally and more then they could desire obteine for them of the father whatsoeuer they shal aske But here ariseth an hard question whether they began to call vpon God in Christes name then first of al who could neuer otherwise be merciful vnto men saue only for the mediator his sake Christ speaketh of the time to come when the heauenly father wil giue the disciples whatsoeuer they shal aske in Christes name If this be a new and vnwonted grace it seemeth that wee maye gather that so long as he was conuersant vpon earth he did not as yet play the part of an aduocate that the praiers of the faithfull might be accepted through him which thing
he expresseth also more plainely by and by Hitherto saith he ye haue asked nothing in my name But it is likely that the Apostles obserued the forme of praier which was appointed in the lawe And wee know that the fathers were not wont to pray without a mediator seeing that God did by so many exercises acquaint them with such a fourme of praier They saw the high Priest enter into the sanctuary in the name of al the people they saw the sacrifices offered daily that the praiers of the Church might be established before God Therefore this was one of the grounds principles of faith that men cal vpon God in vaine without a mediatour And Christ had testified sufficiently to the disciples that he was the same mediatour but this their knowledge was so obscure that they could not as yet rightly frame their praiers vnto his name Neither is there any absurditie in that that they praied vnto God vnder the hope of a mediatour according to the prescript of the law and yet notwithstanding they did not wel vnderstand what this meant The veile of the temple was as yet extended the maiesty of God was as yet hiddeÌ„ vnder the shadow of the Cherubim the true priest was not yet entred into the sanctuary of heauen that he might make intercession for his he had not as yet coÌ„secrated the way by his bloud It was no meruail theÌ„ if he were not as yet known to be any mediatour as he is now since that he appeareth in heauen before his father for vs reconciling him vnto vs by his sacrifice so that we miserable men maye with boldnes come thither with hope For surely so soone as Christ hadde made an ende of purging out sinnes he was receiued into heauen he shewed himselfe manifestly to be a mediatour And we must note the so often repetitioÌ„ of this clause that we must pray in Christes name to the end we may know that it is wicked profaning of the name of God when as any man dare present himself before his iudgement seate passing ouer him And if this perswasion shal be surely fixed in our minds that God wil giue vs willingly freely whatsoeuer we shal aske in his sonnes name wee shall not call vnto our selues diuerse patrones from this place and that to ayde vs but we shall be content with him alone who doth so often and so gently offer vs his aide and helpe Furthermore we are said to pray in Christes name wheÌ„ as we make him our aduocate to purchase fauour for vs at his Fathers handes although we do not in plaine wordes expresse his name 24 Aske This is referred vnto the time of the manifestation which should follow shortly after VVherefore they are the more inexcusable at this day who darken this parte of doctrine with the feigned patronages of Saintes It was requisite that the old people should turne theyr eyes vnto their shadowish Priest and the sacrifices of beastes so often as they were disposed to pray Therfore we are more then vnthankful vnlesse we fasten al our senses vppon the true Priest who is giuen to vs to be our mediatour by whom we haue an easie and ready entraunce vnto the throne of the glory of god He addeth last of al that your ioy may be ful whereby he giueth vs to vnderstand that wee shall want nothing vnto perfect plentie of al good things nothing vnto the sum of our requestes and petitions nothing vnto quiet sufficiencie if so be it wee aske of God in his name whatsoeuer we shal neede 25. These things haue I spoken vnto you in prouerbes but the houre commeth when I wil no longer speake in prouerbs with you but wil tel you openly of my father 26. In that houre ye shal aske in my name and I say not that I wil aske the father for you 27. For the father himself loueth you because you haue loued mee and haue beleeued that I came out from God 28. I came out from the father and I came into the world againe I leaue the world and go to the father 25. These things haue I spoken in prouerbes Christ his intent and purpose is to encourage the disciples that hoping wel that they shal profit better they may not think that that doctrine which they heare is vnprofitable although they do not learne much thereby For that suspition might haue come into their mindes that Christ would not be vnderstood and that he made them doubt of set purpose Therfore he telleth them that it shal come to passe shortly that they shal feele perceiue the fruit of the doctrine which might procure loathsomnes in their minds by reasoÌ„ of the darknes therof Mshl doth somtims signifie amongst the HebritiaÌ„s a prouerb and because prouerbs haue in them for the moste part figures and tropes it coÌ„meth to passe therby that the Hebritianse do cal Mshlâ—s darke speaches or notable sentences which the Gretians cal apohthegmata which haue for the most part some doubtful or obscure thing in them Therefore the sense is this I seeme to speak vnto you now figuratiuely not in plaine manifest speaches but I will speake vnto you shortly more familiarly that there may be nothing doubtful or hard in my doctrine VVe see that now which I haue alreadye touched that the disciples are encouraged with the hope of better profiting leaste they reiect the doctrine because they doe not as yet well vnderstande what it meaneth For vnlesse the hope of profiting do enflame vs the desire to learne must needes waxe cold And the matter doth manifestly declare that Christe spake not darkly but that he vsed an easie and a grosse kind of speach when he spake to his disciples but their rudenes was so great that being amased they did depend vpon his mouth VVherefore this darknes was not so much in the doctrine as in their minds And truly the same thing befalleth vs at this day for the word of God hath this title giuen it not in vaine that it is our light but our darknes doth so darken the brightnes thereof that we thinke that we heare meere allegories For as hee threatneth by the Prophet Esa. 28. 11. that he wil be barbarous vnto the vnbeleeuers and reprobate as if he stammered Paul 2. Cor. 4. 3. saith that the gospel is hidden from such because Sathan hath blinded their mindes so there resoundeth some confused thing for the moste parte to the weak and rude that it cannot be vnderstoode For although theyr mindes be not altogether dark as are the minds of the vnbeleeuers yet they are as it were couered with cloudes And the Lorde suffereth vs to be thus dull for a season that he may humble vs with the feeling of our own pouertie yet he maketh those whom he doth illuminate with hys spirit to profit in such sort that that word is well known and familyar to them And to this end tendeth the latter meÌ„ber the hour commeth that is shal come
all other most odious to the end that hauing ended that hee maye acquite the partie accused The aunswere which Christe maketh tendeth to this ende that there is no colour in that accusation So that it containeth a refutation made by the way as if hee should say there is a crime laid to my charge ridiculously whereof there cannot be the very least suspition in me Pilate seemeth to haue taken it grieuously that Christe had demaunded why he suspected him Therefore hee vpbraydeth vnto him disdainfully that what euill soeuer is it commeth of his owne nation I saieth he sit as a iudge they be no straungers but thine owne countreymenne which accuse thee therefore there is no cause why thou shouldest inwrappe me in your discorde Ye might liue quietly for me and the Romanes but yee your selues are vnto your selues a cause of trouble part wherof I am enforced to suffer against my will 36. My kingdome He confesseth in these wordes that he is a king yet he putteth away and purgeth the slaunderous reporte so muche as was sufficient to proue his innocencie For he denieth that there is any disagreement betweene his kingdome and the politike order as if he shuld say I am falsely accused as if I had assayed to trouble or alter somewhat in the publike estate I haue preached concerning the kingdome of God but that is spirituall Therefore there is no cause why ye shoulde suspecte me for an vsurper or one that desireth to attaine to a kingdome by ambition or vnlawfull meanes Christe vsed this defence being 〈…〉 before Pilate but the same doctrine is profitable for all the godly 〈◊〉 the ende of the worlde For if Christe his kingdome were earthlye it shuld be vnstable and subiect to falling because the fashion of this world passeth Nowe because it is called heauenly he dooth also defend and auouch the perpetuitie and continuaunce thereof So that if it so fall out that the whole compasse of the earth be weakened and subuerted our consciences shal cōtinue neuerthelesse stable if so be it they take heede vnto christ his kingdome not onely amongst mouinges and shakinges but also amidst horrible ruines and destructions If we bee tyrannously vexed by the wicked yet our saluation and safetie persisteth whole and sound vnto vs in the kingdome of Christ which is not subiect to the wil of men Finally sithence y e the world rageth cōtinually with continuall stormes the kingdome of Christ is separated thence wherein we must seeke for quietnes and peace Furthermore we are taught of what sorte the nature of this kingdome is For if it didde make vs happy according to the fleshe and did bring vs ritches pleasures and whatsoeuer is to be wished for the vses of this present life it should smel of the earth and the world but now how miserable soeuer our estate be to looke to yet perfect felicitie remayneth safe for vs. VVe doe also learne heere who those be which appertaine vnto this kingdome namely those who being renewed by the spirite of God doe meditate vppon the heauenlye life in holynesse and righteousnesse Although we must also note that it is not denied but that the kingdome of Christ is in this worlde For we know that it hath a place in our mindes as Christ saieth also in another place the kingdome of God is within you Luke 17. 21. But to speake properlye the kingdome of God which dwelleth in vs is as it were a stranger in the world because the estate therof is altogeather vnlike My seruaunts would surely fight He proueth that he had not ambitiouslye aspired vnto a kingdome because no man stirreth no man taketh weapon in hande For if any priuate man doe vsurpe vnto himselfe a kingdome it must needes be that he is ayded by seditious persons There appeareth no such thing in Christe therefore it followeth that hee is no earthly king But heere may a question be moued whether it be lawfull to defend the kingdom of Christ with weapons or no. For when as the Princes are commaunded to kisse the sonne Psal. 2. 11. they are not onely commaunded to submit themselues priuately vnto his gouernmente but also that they employ al their power which they haue to defend the Church and maintaine godlines First of all I aunswere that they deale disorderly and ignorauntly who deduct this consequence that the pure worshippe of God and the doctrine of the Gospell ought not to bee defended with weapons because Christ is not then defended in his owne person For Christ doth onely reason according to this present fact how friuolous that is which the Iewes had slaunderously layd to his charge And secondly although godlye kinges doe defende Christes kingdome with the sword yet this is done some other way then earthly kingdome are woont to be defended For as the kingdome of Christ is spirituall so it must be grounded in doctrine and the power of the spirit In like sorte is the edifying thereof finished For neither the lawes and edicts of men neither yet their penalties doe come vnto the consciences yet this letteth not but that princes may defende the kingdome of Christ accidentally partly whilest that they ordaine externall discipline partly whilest that they ayde the Church againste the wicked But it commeth to passe through the frowardnesse of the worlde that the kyngdome of Christ is rather establyshed by the bloud of Martyrres then by the helpe and ayde of weapons 37. Therfore Pilat said vnto him art thou then a king Iesus answered him thou saiest that I am a king To this end was I borne and to this end came I into the world that I may beare witnesse of the trueth whosoeuer is of the trueth he heareth my voice 38 Pilate saith vnto him what is trueth And when he had said thus he went out againe vnto the Iewes and said vnto them I find no fault in him 39. But ye haue a custome that I shuld let one loose vnto you at Easter will yee then that I let lose vnto you the king of the Iewes 40. Therfore they cried al againe saying not him but Barabbas and Barabbas was a murtherer 37. Thou saist that I am Although Pilat vnderstoode already by the former answer y t christ did chalēg to himself some kingdom yet christ affirmeth this self sāe thing more plainly being not cōtēt therwith he addeth an other sentēce which is as it were a certain sealing of that saying Whēce we gather that the doctrine of the kingdome of Christe is no common doctrine seeing that he thought it worthie of so great asseueration or auouching This is a general sentence I was borne for this cause that I may bear witnesse of the truth yet it is especially to be applyed vnto the circumstance of this place But the wordes signifie thus much that this is a naturall thing for Christe to speake the truth and secondly that he was sent of the father to this end and that therfore this is his proper office
VVherfore we neede not feare least we bee deceiued in beleeuing him forasmuch as it is vnpossible for him to teach any thing but that which is true who hath this office giuen him by God and this desire naturally bred in him to defend the truth VVhosoeuer is of the truth Christe addeth this not so muche for this cause that he might exhort Pilate which he knewe should be in vaine as also that hee might set his doctrine free from the vniust reproches whereunto it was subiect as if he shoulde haue said this is laid to my charge as a crime that I haue professed my selfe to be a king but this is an vndoubted truth which all those receiue reuerently and without doubting whosoeuer are endowed with right iudgement and sound vnderstanding Although he saith not that those are of the truth which see the truth naturally but only in asmuch as they are gouerned by the spirite of God 38 VVhat is truth Some doe thinke that Pilate enquireth curiously as profane men are sometimes wont greedily to desire the knowledge of an vnknowen thing not knowing in the meane season why they desire this for this is their only intent and purpose to feede their eares But I doe rather take it that he vttered in these words some lothsomnesse For Pilate thought that he had no small iniurie done him in that Christ depriueth him of all knowledge of the truth Now we see in Pilate the common disease of all men Although euery mans conscience doth beare him witnesse that he is ignorant yet there are but a few that can abide to confesse it theereby it commeth to passe that moste men doe refuse true doctrine Afterward the Lorde who is a teacher of the humble doth punish the proude as they haue deserued by striking them with blindnesse From the same pride springeth that loathsomenesse that they doe not vouchsafe to submit themselues to learne because all men doe challedge to themselues readinesse and quicknesse of wit The truth is thought to be a common thing but on the other side God doth testifie that it far exceedeth the capacitie of mans minde The same thing falleth out in other thinges likewise The principall points of diuinitie are concerning the curse of mankind corrupt nature mortification of the fleshe newnesse of life free reconciliation by that only sacrifice imputation of righteousnesse whereby a sinner is accepted before god the illumination of the spirit Because these things are Paradoxes the commō sense of men doth contemptiblie refuse them Therfore there are but a few which profit rightly in Gods schoole because there is scarce one amongst ten that taketh any heed to the first rudiments and principles And why so saue only because they measure the hidden wisedome of God according to their owne sense It appeareth hereby that Pilate spake scornefully in y t he goth out by by In summe he is angrie with Christ because hee boasteth that hee bringeth the truth to light which lay hid before Yet this his indignation declareth that the wicked doe neuer so chourlishly reiect the doctrine of the Gospell but that they are touched with some efficacie therof For although Pilate went not so farre that he yeeldeth and submitteth himselfe to bee taught yet is he enforced to feele some pricking inwardly 39 But yee haue a custome Pilate did alwayes tosse this in his minde how he might deliuer Christ from death and seeing that the furie of the people was so great he kept a meane way whereby he might pacifie their mindes which were angrie For he thought that this woulde bee sufficient if Christ being let loose as an euill doer should suffer reproch alwayes afterward And therefore he choseth Barabbas that by comparing him with Christe hee may mittigate the hatred which they had conceiued against Christ. For this Barabbas was hated of all men for the crueltie of his offences For what is more detestable then a murtherer And Luke saith that he was also guiltie of other crimes In that the Iewes preferre him before Christ it commeth to passe through the◠singuler prouidence of God For it was not meete that the sonne of God should be deliuered from death with so shamefull a price Neuerthelesse he was cast downe into extreame ignominie in his death in that he was crucified betweene two theeues when Barabbas was let loose because he had taken the sinnes and offences of all men vpon him which could not otherwise bee purged And the glory of his resurrection which folowed immediately caused the death of it selfe to be a most valiant triumph Furthermore there was a filthie and grosse vice in that custome that the president of Rome did deliuer some one wicked person at Easter This was doone to celebrate the holinesse of the day but in very deed it was nothing els but a filthie profaning of the same For the scripture doth testifie that he is a abhomination before God which acquitteth the guiltie and wicked person Therefore it is farre off that such preposterous pardon should please him Therfore let vs learne by this example that there is nothing more preposterous then to bee desirous to worship God with our own inuentions For so soone as men shall begin to followe their owne imaginations they neuer make an end vntill being fallen into the most extreame dotings they doe manifestly mocke God Therefore the lawe and rule of Gods worship must bee fet from his prescript alone Chap. 19. 1 THen Pilate tooke Iesus and scourged him 2 And the souldiers platted a crowne of thorne and put it vppon his head and they put vppon him a purple garment 3 And said haile king of the Iewes and they smote him with their fists 4. Therfore Pilat went out againe and said vnto them behold I bring him forthe vnto you that yee may know that I find no fault in him 5. Therefore Iesus went forth bearing a crown of thornes and a purple garment Then said he vnto them behold the man 6. Therefore when the chiefe Priestes and officers saw him they cried saying crucifie him crucifie him 7. Pilate saith vnto them Take yee him and crucifie him for I finde no fault in him Pilat tooke Iesus Pilate persisteth in his purpose yet he addeth another reproach to the former because he hopeth that the Iewes will bee content with this meane chastisement when Christ shall be scourged wyth whippes And in that he laboureth so earnestly and profiteth nothinge we must consider therein the heauenly decree whereby Christ was appoynted vnto death Neuerthelesse his innocencie is oftentimes defended auouched by the testimony of the Iudg to the end we may know that he which was free from all faulte himselfe is made guiltye in our steede and that he suffereth the punishment which is due to other mens sinnes In Pylate we haue a notable example of a fearefull conscience he acquiteth Christ by his own mouth and he cōfesseth that there is no fault in him yet he punisheth him as if he were
his Crosse bee went out into the place whiche is called of a Skull and in Hebrue Golgotha 18. VVhere they crucified him and two other with him the one on the one side and the other on the other and Iesus in the midle 19. And Pilate wrote also a Title and putte it vpon the Crosse and the writinge was IESVS OF NAZARETH KINGE OF THE IEVVES 20. Therfore many of the Iewes reade this Title because the place was nigh to the Citie where Iesus was crucified And it was written in Hebrue Greeke and Latin 21. Therefore the Priestes of the Iewes saide vnto Pilate write not Kinge of the Iewes but that he saide I am Kinge of the Iewes 22. Pilate answered That which I haue written I haue written 17. Hee went out into a place The circumstaunces whiche are noted in this place are of great force not onely for the certaintie of the hystorie but also to edifie our faith VVee must seeke righteousnesse in the satisfaction made by Christe Therefore to the ende he might prooue that he was a satisfaction and sacrifice for our sinnes he woulde both be caried out of the citie and also hanged vppon the tree For the sacrifices whose bloude was shedde for sinnes were woonte to be caried without the tentes accordinge to the commaundement of the lawe Exodus 29. 14. Leuiticus 4. 12. and the same law pronounceth him accurssed whosoeuer hangeth vppon the tree Deuteronomie 21. 23. Both things were fulfilled in Christe so that we may be fully assured that our sinnes are purged by the sacrifice of his death that hee was subiecte to the cursse that he might redeeme vs from the cursse of the lawe Galathians 3. 13. that he was made sinne that wee maye be in him the righteousnesse of God 2. Corrinthians 5. 21. that he was brought without the Citie that he might take away our filthinesse which was laid vpon him Hebrewes 13. 12. To the same ende tendeth that whiche followeth concerninge the theeues For as if the crueltie of the punishment were not sufficient of it selfe he is hanged betwene two theeues as if he were not some one of the number of other menne but of all other the most wicked and detestable For we must alwayes remember that the wicked hangmenne which crucified Christe did nothing but that which was decreed by the hand and councell of God For God did not lay open his sonne to their will and pleasure but he would haue him offered vppe like a sacrifice to himselfe according to his owne wil and minde And if so be it the counsell of God wanted not good reason in al those things which he would haue his sonne suffer we must well ponder both the greatnes and grieuousnes of his wrath conceiued against sinne and also the infinite greatnes of his goodnes toward vs. The guiltines of vs all could by no other meanes be purged vnlesse the sonne of God shoulde be made a sacrifice for vs. VVee see how he was driuen into an execrable place being polluted as it were with an huge heape of sinnes that hee may appeare accursed there before God and menne VVee are too dull certeinely vnlesse we see clearely in this glasse how greatly GOD abhorreth sinnes and wee are more then stonie vnlesse we tremble and quake at such a iudgement of his And whilest that on the other side GOD dooth testifie that our saluation was so deare vnto himselfe that hee spared not his onely begotten sonne what aboundaunt greatnesse of his goodnesse and grace doe we see there Therefore whosoeuer shall well weigh the cause of Christes death togeather with the fruite which wee reape thereby the doctrine of the crosse shal not be vnto them either foolishnes as to the Gretians or a stone of stumbling as to the Iewes 1. Cor. 1. 23. but rather an vnestimable token and pledge both of Gods power wisdom righteousnes and goodnes VVhen Iohn saith that the place was called Golgotha he taketh it either from the Chaldean or els from the Assyrian tong The name is deriued of Galgal that is of rowling beecause the scull is round like a ball or bowle 19. And he wrote a title The Euangelist maketh mention of a facte of Pilate worthye to bee spoken of after that hee hadde giuen sentence It was peraduenture an vsuall thing to set vppe titles when euill doers were punished that the cause of their punishment might be knowen for an example vnto all men but this is an extraordinarie thinge in Christe that the title is set ouer his head without reproche For it was Pilates intent to the ende hee might bee auenged of the Iewes by the way who with their frowardnesse had caused him vniustly to punish an innocent man to condemne the whole nation in the person of Christe Hee is so farre from defaming Christ for any fault of his owne But the prouidence of God had respecte vnto a farre higher thing which directed Pilate his stile It came not into Pilates minde to praise Christ as the authour of saluation and a Nazaret of God and the king of the elect people yet God did indite this praise of the Gospell vnto him not knowing what he shoulde wryte By the same secreate motion of the spirite came it to passe that he shoulde publish the title in three languages For it is not to be thought that this was a common vse but the Lorde declared by this preparatiue that the time was now at hand when his sonnes name should be knowen euery where 21. Therefore the priestes sayde vnto Pilate They perceiue that they were spitefully touched and therefore they desired to haue the title changed that it might onely burden Christ without defaming the nation But in the meane season they doe not dissemble with how great hatred of the truthe they were infected seeing they cannot abide the least title therof Sathan doeth alwayes so pricke forwarde his ministers that they maye endeuour either to extinguish or at least with their darknesse to choake the light of God so soone as it appeareth but a little The constancie of Pilate is to be attributed to Gods prouidence For it is to be doubted but that they assayed and tempted his minde diuerse wayes Therefore wee may know that it was holden by God that it might remaine constant Pilate yeelded not vnto the praiers of the priestes neither didde he suffer himself to be corrupted by them but God did testifie by his mouth how stable his sonnes kingdome is But and if there was greater strength and firmnesse of the kingdome of Christ shewed in Pilates writing thē that it could be shaken with the endeuours of the enemies what muste wee thinke of the testimonies of the prophetes whose handes and mouthes God hath sanctified to himselfe And also Pilate his example putteth vs in minde of our duetie that we be constant in defending the trueth The prophane manne dooth not call backe that which he wrote truely concerning Christ though vnaduisedly therefore what a shame is it
Papistrie tendeth to this ende that men may inuent to theÌ„selues innumerable meanes to purchase saluation VVhence we gather that it ouerfloweth with abominable sacrileges The abhomination of the Masse is principally condemned by this voyce of Christ. It was meere that the sacrifices of the law should cease when as the saluation of men was finished by the onely sacrifice of the death of Christ therefore what authoritie will the Papistes say they had to erect a new sacrifice whiche might reconcile God vnto men They obiect that it is no new sacrifice but that selfe same which Christ offered But we may easily refute them that they haue no commandement to offer and secondly that when Christ had ended one oblation he pronounceth from off the crosse that the whole is finished Therefore they are more then forgers and falsifiers which corrupt and violate traiterously the Testament sealed with the holy blood of the sonne God Hee gaue vp the ghost All the Euangelistes doe diligently expresse the death of Christ and that not without cause For we haue hope of life hence hence haue we also safe boasting against death in that the sonne of God suffered the same in our steed and by striuing with the same did get the victorie And we must note the phrase which Iohn vseth wherby we are taught that all the godly which die with Christ do commit their soules to God to keepe who is faithfull and will not suffer that to perish which he hath taken to keepe There is this difference betweene the death of the children of God and the reprobate that the wicked do rashly breath out their soules but the children of God doe committe them to Gods tuition as some precious thing which he will keep faithfully vntill the day of the resurrection This woorde Ghoste is taken in this place for the immortall soule as it appeareth sufficiently 31 The Iewes then because it was the preparation that the bodyes shoulde not remaine vpon the crosse on the Sabboth day and it was a great day of that Sabboth besought Pilate that their legges might be broken and that they might be taken downe 32 Therefore the souldiers came and they brake the legs of the first and of the other which was crucified with him 33 And when they came vnto Iesus after that they saw that he was alredie dead they brake not his legs 34 But one of the souldiers opened his side with a speare and straightway there came out blood and water 35 And he that saw it bare witnesse and his witnesse is true and he knoweth that he speaketh the truth that ye may beleeue 36 And these thinges were 〈◊〉 that the scripture might be fulfilled yee shall not breake a bone of him 37 And againe another scripture saith they shall see him whome they haue thruste through 31 Because it was the preparation This narration is also of force to edifie faith First because it sheweth that that was fulfilled in Christee person which was foretolde in the scriptures and secondly because it conteineth a misterie of great importance The Euangelist saith that the Iewes requested to haue the bodies taken downe from the crosse That was commaunded in the lawe of God but the Iewes as hypocrites are wont to doe taking heede only to small thinges passe ouer most great and horrible sinnes without any stop or stay For to the ende they may keepe their Sabboth religiously they are carefull for the externall pollution onely in the meane while they doe not consider what an haynous offence it was to put an innocent to death So we saw a little before that they entred not into the common hall least they should pollute theÌ„selues wheras their vngodlines did pollute the whole countrie Neuerthelesse the Lord bringeth that to passe by them which was very profitable for our saluation that the body of Christe remaineth marueilously vntouched and that blood and water doe spring out of his side It was a great day of that Sabboth The more common reading is That day was a great day yet this whiche I haue put in is vsed in many olde and allowed copies Let the Readers choose which they will If you reade it ekeincu in the Genetiue case you must take the Sabboth for the week it self as if the Euangelist had said that the holy day of that week was most famous in respect of the passeouer And the Euangelist speaketh of the next day which began at the Sunne setting wherfore it was a greater matter of conscience to let the bodies hang. But if we had rather reade it in the nominatiue case that was a great day the sense shall come all to one ende as touching the summe of the matter the variety shal be onely in the wordes to wit that the Easter made that Sabboth more holy 33 And when they were come vnto Iesus In that hauing broken the legs of the two theeues they finde Iesus dead and therefore they touched not his body there appeareth an extraordinarie worke of Gods prouidence therein Some profane meÌ„ will say that it commeth to passe naturally y t one man dyeth sooner then another but he that shal weigh the whole course of the historie he shal be enforced to ascribe it vnto the hidden counsell of God that death which came sooner then all men wold haue thought did exempt Christe from hauing his legs broke 34 But one of the souldiers with a speâ—â—e In that his side was thruste through with a speare it was done to proue his death but God respected a farre higher thing as we shall see by and by That is but a childish surmise and inuention of the Papistes who make this souldier that had the speare Longes feigning that it was the proper name of a man and to the end they mighte make vp the lye they say that the souldier was blinde before and that so soone as he had receiued his sight he beleeued therefore they did canonize him amongest the saints Seeing that their prayers doe leane vnto such patrones so often as they call vppon God I pray you what can they euer obteine But whosoeuer they be which despice Christe and seeke succour at the handes of Saintes they are worthie to bee carryed away by the Diuel vnto night spirites and hobgoblins There came out blood and water Some men were deceiued in feigning a myracle heere For it is a naturall thing for when blood is congealed it is made like vnto water hauing lost his readnesse It is also a thing well knowen that there is water within a thinne skin which is nigh to the midriste And they were deceiued because the Euangelist vrgeth this so diligently that there came out water blood as if hee did shewe some strange thing and something which is contrary to the order of nature But he intended another thing to wit that he might applie his narration to the testimonyes of scripture which he addeth by and by chiefly that the faithfull might thence gather that which
appointeth to be teachers of his Church For the fulnesse of the spirite is powred out vppon him for this cause that hee may giue it to euerye one by measure Againe seeing that he remaineth the onely pastour of the Church he must needes shewe forth the power of his spirite in his Mynisters whose diligence he vseth VVhich thing he did also testifie by the externall signe when hee breathed vppon his Apostles For this shuld not agree vnlesse the spirite didde proceede from him VVherefore the sacriledge of the Papists is so muche the more detestable who take to themselues the honour whiche is proper to the Sonne of GOD. For theyr horned Byshoppes doe boaste that they breathe out the spirite by belchinge when they make their Masse Priestes But the thinge it selfe sheweth plainelye enough how much their stincking breath dooth differ from the breathing of Christe because they make nothinge else but Asses of horses Moreouer Christe dooth not onelye imparte vnto his disciples the spirite whiche hee receiued but hee giueth it as it is his owne seeing that it is common to his Father and him Therfore they vsurpe to themselues the glorye of the diuinitie whosoeuer do professe that they giue the spirit by breathing And nowe wee muste note that CHRISTE furnisheth those with necessarye gyftes whome hee calleth vnto the pastorall office that they may be able to discharge their duetie and function or at least that they may not come emptie and naked VVhich thing if it be true the foolishe bragging of the Papystes is easilye refuted who whylest they doe highlye extoll theyr hierarchie or holye gouernaunce cannot shewe euen the verye leaste sparke of the holye Ghoste in their Bishops They will haue vs beleeue that those are lawfull pastours of the church and so consequentlye Apostles and Christes vicares who are as it appeareth emptie of all the graces of the holy Ghost But there is a certain rule prescribed vnto vs in this place to esteeme their callinge by and to iudge thereof who gouerne the Churche of God if we see them endued with the holy Ghost Notwythstanding Christe meant chiefly to auouche and defend the dignitye of the Apostolicall order For it was meete that their authoritie shoulde be singular who were chosen to bee the firste and chiefe to preache the Gospell But and if Christe gaue them his spirite then by breathinge vppon them the sendinge of the holy Ghost which followed afterwarde seemeth to be superfluous I aunsweare that the spirite was giuen the Apostles in this place in suche sort that they were onely sprinkled with this grace and were not endowed wyth the perfecte power thereof For when the holy Ghoste appeared in fiery tongues vppon them they were throughly renewed And truely he doeth not so appoynte them nowe to preache his Gospell that hee sendeth them straightway vnto the woorke but rather as it is else where Actes 1. 4. he commaunded them to rest And if we weigh all things wel he doeth not so much furnishe them with necessary giftes at this present time as appoynt and make them instruments of his spirite againste the tyme to come VVherfore this breathing ought to be referred and extended for the moste parte vnto that great and honourable sendinge of the spirite which he had promised so often Furthermore Christ coulde haue giuen his grace vnto his apostles by secreat inspiration yet would he adde the visible breathing to confirme them the better Christ tooke this signe from the common custome of the scripture which doth commonly coÌ„pare the spirit vnto winde The reason of which similitude is briefly expounded before in the third chapter But let the readers marke that the word is also ioyned with the externall and visible signe For euen hence doe the sacraments borrow their force Not because the force of the spirit is included in the voice which soundeth in the eares but because the effect of al those things which the faithful haue and gather by of the sacramentes dependeth vpon the testimonie of the word Christ breatheth vpon the Apostles they doe not only receiue the blast but the spirite also And why saue onely because Christ promiseth them the holye Ghost In like sort we put on Christe in Baptisme we are washed with his bloud our old man is crucified that the righteousnes of God may reigne in vs. VVe are fed spiritually in the holy supper with the flesh and bloud of Christ. VVhence commeth such force saue onely from the promise of Christ who bringeth to passe and perfourmeth that by his spirit which he promiseth in word Therefore let vs knowe that whatsoeuer sacramentes men haue inuented they are nothing else but meere toyes or friuolous pastimes because the signes can haue no trueth saue onely when the word of God is present And because they do neuer mocke thus in holy things without wicked blaspheming of God and the destructioÌ„ of their soules they must take good heede of such iuglings of Satan If any man obiect that that is not to be found fault with which the popish bishops do when they consecrate their Masse priests with breathing beecause the word of Christ is there annexed to the signe we may readilye answere that Christ spak not to his Apostles that hee might institute a continual sacrament in the Church but that he would once declare and testifie that which we said of late that the spirite commeth from him alone and againe that he neuer enioyneth any office but that he doth also minister power vnto his ministers and furnisheth them with hability I omit that the Masse priests are made in popery to a far other or rather a contrary end to wit to slea Christe daily whereas the Apostles were created to offer vp men in sacrifice with the sword of the gospel Neuerthelesse we must also hold that that Christe alone dooth giue all those good things which he figureth and promiseth For hee doth not bid the Apostles receiue the spirit from the external breathing but froÌ„ himselfe 23. VVhose sinnes ye shal remit It is not to be douted but that Christe doth briefly comprehend in this place the sum of the gospel For we must not separate this power to forgiue sinnes from the office of teaching whervnto it is annexed in one text Christ had said a litle before as the liuing father hath sent me so do I send you also now dooth he declare to what end that embassage â—â—ndeth and what it meaneth Hee doth only put in that which was necessary that he giueth them the holy Ghost least they shuld do any thing of theÌ„selues Therfore this is the principal end of the preaching of the Gospel that men may be reconciled vnto God whiche commeth to passe by the free forgiuenes of sinnes as Paul also teacheth 2. Cor. 5. 18. VVhere he calleth the Gospell in this respect the ministery of reconciliation The Gospel containeth many other things but GOD doth this principally there that he may receiue men into fauour by not
not only he but we had a new help to testify Christ his resurrection But the stubbernes of Thomas is vnto vs an example that this frowardnesse is ingendered almost in all men that they doe hinder themselues of their owne accord when as the entrance vnto saith is set open 25. Vnlesse shal see The fountain of the vice is noted in this place because euery mā wil be wise according to his own sense doth beare too much with himselfe These words do nothing agree with faith but it is a sensual iudgement that I may so cal it Therfore this befalleth all mē who are addicted to thēselues that they leaue no place for the word of God It skilleth not whether you read it the place or figure or print of the nailes For it may be that the scriueners haue tourned tupon into topon or on the cōtrary yet the sense is not altered therfore Therfore let the readers chuse whether they had lieuer 26. Bring in thy finger We haue already spoken once of Christ his entrance and his forme of salutation which he vsed Furthermore in that Christ doth so readily graunt Tho. that which he asked so wickedly so consequently doeth bid him feele his hands handle the wound of his side we gather hereby how diligently he prouided both for his our faith For he had not respect vnto Tho. only but vnto vs also least any thing should be wanting to the establishing of our faith The dulnes of Tho. is wonderful mōstrous being not content when he saw Christ he wold also haue his hands to be witnesses of his resurrection So that he was not only stubberne but also proud reprochful against Christ. He ought at least to haue been confounded with shame to haue ben afraid so sone as he saw Christ. But he thrusteth in his hand boldly and without feare as if he were not guilty of any fault For we may easily gather out of the words of the Euangelist that he came not to himselfe again before such time as he was conuicted by the touching it self So whilest that we giue lesse honor to the word of the Lord then is meete there cōmeth vpon vs by litle litle vnawares a worse stubbernes which bringeth with it cōtempt of it yea it taketh from vs all reuerence of him VVherefore we must take so much the more paines to bridle the wantonnes of our wit and nature least whilest that euery man doth giue himselfe greater liberty to resist then is lawful he shut the gate of faith against himself after that all feeling of godlines is as it were extinguished 28. My Lord and my God Thomas is awaked at length out of his dreame and he crieth out throughe admiration as men are wont to do who returne vnto themselues after that they haue beene beside themselues My Lord and my God For the abrupt sentence hath greater force and it is not to be doubted but that he brake out into these words being enforced with shame that he might therby condemn his sluggishnes Furthermore this so sodaine an outcry doth shew that faith was not quite extinguished in him although it was choked For he handleth not Christ his diuinity in his side or hands but he gathereth much more by out of these signs then they shew Whēce commeth this saue only because he returneth to himself sodainly out of forgetfulnes drousines Therfore it appeareth that that is true which I said euen now that the faith which semed to be abolished did lie hid in his hart as if it had been couered The same thing doth also befal many sometimes for they are wanton for a time as if they had cast away the feare of God so that there appeareth in them no faith but so sone as they are chastned with some light chastisement of God they come to thēselues againe when the fiercenesse of the flesh is brought vnder Certainly a disease should not be sufficient of it selfe to teach godlinesse whence we gather that so soone as the impediments are purged the good seede which lay hid beginneth to appeare VVhereof there was an excellent example in Dauid for we see howe carelesly he triumpheth after that he hath obtained hys lust all men would haue thought that faith had been quite abolished out of his minde at that time But he is so sodainly called into the way by suche a short admonition of the Prophet that we may readily gather some small fire although it were couered yet was in his minde which did without delay break forth into a flame As touching men they are guilty euen as if they had dispoiled themselues of faith of al the graces of the holy Ghost But it cōmeth to passe through the vnmeasureable goodnes of god that the elect do not so run hedlōg into alienatiō Wherfore we must take good heed that we fall not away frō the faith Yet we must perswade our selues that god doth kepe back his elect wyth an hidden bridle that they fal not deadlily that he doth myraculously nourish alwaies in their harts some sparcles of faith which he setteth on fire afterward with a new blast of his spirit in due time But this cōfession hath 2. members Tho. confesseth that christ is his lord then he climeth higher calleth him his god also We know in what sense y ◠scripture calleth christ Lord to wit because he is made by his father the chief moderator and gouernor who hath al things vnder his gouernment before whō euery knee must bow And finally because he is his fathers vicegerent in gouerning y e world So that this name lord belōgeth properly vnto him in as much as he is the mediator reuealed in the flesh and the head of the church But so sone as Th. knew the lord he is by by caried vp vnto his eternal diuinity that for good causes for Christ came down vnto vs for this cause was first of al abased then afterward he was placed at the right hād of the father he obtained the gouernment lordship of heauen and earth that he might lift vs vp vnto his diuine glory the glory of his father Wherfore to the end our faith may come vnto the eternall diuinity of Christ it must begin at that knowledge which is nigher more easie So y t it was truly said of some mā that we are brought led from christ as he is mā vnto christ as he is god because our faith goeth forward in such sort by degrees that laying hold vpō christ in earth as he was born in the stable hāged vpō the crosse it may passe vnto the glory of his resurrection and frō thēce at lēgth vnto his eternal life power wherin his diuine maiestly shineth Neuertheles we must know this y t we cānot rightly know that christ is the lord but that the knowledge of his diuinity succedeth immediately Neither is it to be douted but that this ought to be the
the comming of Christ. 30. Because mine eies haue seene Although this maner of speaking is ofteÌ„ seene in the scriptures yet the corporal beholding of Christ seemeth expressly to be noted in these words as if SimeoÌ„ shuld say that he now had the sonne of god present in the flesh vpon whom he had bent the eies of his mind before I take saluation for the matter of saluation because that al the partes of saluation and of a blessed life are laid vp in Christ. Now if the only sight of Christ being as yet but an infant did so much preuail with Simeon that ioyfully quietly he would go to death how much more aboundaÌ„t matter of saluation is there giueÌ„ to vs this day who may see al the points of our saluation fulfilled in Christ. Christ is not conuersant vpon the earth neither do we beare him in our armes but his diuine maiestie doth clearly openly shine in the Gospel therin he sheweth himself to be seene of vs as it were face to face as Paule saieth 2. Cor. 3. 18. neither sheweth he himself any more in weaknes of flesh but in the wonderful power of the spirit the which he declareth in miracles in the sacrifice of his death and in the resurrection In summe he is so absent from vs in body that yet wee may beeholde him sitting at the right hand of his father If such a beholding of him bring vs not peace that we may goe ioyfully to death we are more then vnthankfull to God and we carelesly account of the glory which he hath bestowed on vs. 31. VVhich thou hast prepared By these wordes Simeon signifieth that Christ was ordained of god that al people might enioy his grace that shortly after he shoulde be placed vp on high that he might tourne the eyes of all men vnto him And in this worde he comprehendeth what prophesies so euer there be of the encrease of the kingdome of Christe But if Simeon embracing the tender infant in his armes coulde yet extend his minde to the vtter borders of the world that he acknowledged his present power euery where howe much more doeth it become vs at this day to thinke more royally of him sith that he is lift as a banner to the Gentiles and hath made himselfe knowen to the whole worlde 32. A light to lighten Now Simeon sheweth to what ende Christ was brought foorth from the father before all people that is that hee might lighten the Gentiles which before were in darknesse and that he might be the glory of the people Israel for betwene this and them he maketh a difference and that not without a cause because that the children of Abraham by right of adoption were neare vnto God but the Gentiles with whom God had made no couenant were accompted as strangers from the church By the which reason Israel Ier. 31. 9. is not only called the childe of God but also the first borne and Paul teacheth to the Ro. 15. 8. that Christ came that he mighte be a minister of circumcision according to the promisses geuen vnto the fathers But Israel is so preferred to the Gentiles that al they in common might obtaine saluation in Christe A light to lighten signifieth as much as if it had bene sayde to geue light to the Gentiles whereby we gather that menne are naturally without light vntill that Christ the Sonne of righteousnesse shine vnto them As concerning Israel although they were endewed with greate honour from God yet Simeon sheweth that all this glory dependeth of this one head that the redeemer was promised them Matthew Marke Luke 2.   33. And Ioseph and his mother maruailed at those things which were spoken touching him 34. And Simeon blessed them and sayde vnto Mary his mother Beholde this childe is appoynted for the fall and rising againe of many in Israel and for a signe which shal be spoken against 35. Yea and a sword shalâ— pearce through thy sâ—ule that the thoughtes of many hearts may be opened 36. And there was a Prophetesse one Anna the daughter of Phanâ—el of the tribe of Aser which was of a great age and had liued with an husbandâ— 7â— yeares from her virginitie 37. And she was widowe foure score foure yeares and wâ—nt not oute of the temple but serued God with fastings and praâ—ers night and day 38. Shee then comminge at the same instante vppon them confessed likewise the Lorde and spake of him to al that lâ—ked for redeÌ„ption in Ierusalem 39. And when they had performed al things according to the law of the Lorde they retâ—â—ned into Galile to their owne citie Nazareth 33. And Ioseph and his mother Luke doth not say that they were amased as at a new or a straunge matter but that they reuerently considered with due estimation embraced this prophesie of the holy Ghoste oute of the mouth of Symeon that they mighte more and more profite in the knowledge of Christe And we are taught by this example after we are once enstructed in a right faith to gather what small helpes soeuer may seeme to auaile for the confirmation of the same for he hath then rightly profited in the word of God who ceaseth not to esteme whatsoeuer he daily readeth or heareth for the continuall furtherance of faith 34. And Simeon blessed them If thou referrest this to Ioseph and Mary there is no difficultie in the matter but because Luke semeth to comprehend with them Christe it maye be demaunded by what righte Simeon tooke vpon him this office of blessing for the lesse is blessed of the greater as the Apostle teacheth Heb. 7. 7. Furthermore it seemeth to be absurde that any mortall manne shoulde conceiue praiers for the sonne of God I aunsweare that the Apostle doeth not speake of euery blessinge but of the priestes onely for men otherwise do blesse one an other And it is more probable that Simeon as a priuate manne and as one of the common sorte of the people blessed them rather then as a publike person for as it is sayd before he was neuer called a priest But there is no absurditie if we say that hee prayed for the happie successe of the kingdome of Christe because the spirite in the Psalme commaundeth this maner of blessing to all the godlye Beholde this childe is appoynted Simeon properly directeth this speache to Marye yet it generally belongeth to all the godly The holy Virgine hadde neede of this admonition least that shee triumphing at these pleasant beginnings as it commonly commeth to passe should be the lesse able to beare the sorowes that were to come And also least shee shoulde hope that Christe shoulde be receiued with the generall fauour of all the people but rather that shee might be armed with inulncible strengthe of the minde against all contrary blastes But yet the spirite of God woulde deliuer a generall doctrine to all the godly that they beholdinge the worlde with wicked contumaâ—â— resisting Christe should not
be shaken nor broken with such hard dealing VVe knowe howe grieuous and sore a hinderance the vnbeliefe of the worlde is vnto vs but it behooueth vs to ouercome it if we will beleeue in Christe Iesu for the estate of menne was neuer broughte to so good passe that the greater parte should followe Christ. VVherefore it is necessarie that whosoeuer shoulde geue their names to Christ should be instructed in these principles and armed with these defenses that they may continue in his faith But this wasâ— most greuous temptation that Christ was not knowen of his owne Naye he was contumeliously reiected from that people which boasted themselues to be the Church of God And especially for that the Priestes and the Scribes which had the gouernement of the Churche were his most deadly ennemies for who woulde thinke that he was their king that shoulde see him so vnwoorthely and reprochefully reiected from them Therefore Symeon doeth not withoute cause foretell that Christe was appoynted for the fall of many and those of the people of Israel And the meaning is that he was ordained of God that hee shoulde ouerthrowe and cast manye downe headlonge But it is to be noted that the fall rose heereof that the vnbeleeuers stumbled at him the whiche is shortly after declared where Simeon calleth hym a signe to be spoken againste Therefore because the vnbeleeuers are rebelles vnto CHRISTE they strike themselues againste him whereof foloweth their fall And it is a Metaphore fetched from a marke or butte at the whiche archers doe shoote as if that Simeon shoulde haue sayde Heereby is the malice of men perceiued nay the wickednesse of all mannes witte that all menne had made a conspiracie and should stirre and crie out against the Sonne of God For there coulde not bee suche a consent of the worlde to speake against the Gospell excepte it were as a naturall discorde betweene the Sonne of God and those menne And thoughe the ennemies of the Gospell disagree amongest themselues so as their ambition and furie carieth them into diuers factions and factiously are deuided into diuers fantasies as the varietie of their superstitions which separateth the Idolaters is manifolde Yet in this they all agree that they maye withstande the Sonne of God VVherefore it is truelye sayde that it is too euidente a token of the wickednesse of manne for that euer it withstandeth Christe And thoughe it bee an incredible woonder that the worlde so riseth againste his creator yet because the Scripture foretolde that it shoulde so bee and reason openly sheweth that when menne were once estranged from God throughe sinne they alwaies flee from him there is no cause why suche examples shoulde disturbe vs but rather that our faith being furnished with suche armes shoulde buckle it selfe forwardes to fight with the resisting of the worlde Furthermore because that God hadde then gathered Israel to himselfe out of the whole worlde and nowe that there is no more difference betweene the Iewe and the Grecian It was conuenient that that shoulde nowe come to passe whiche we reade shoulde then be done Isaias had do sayde in his time chapter 8. â—4 Beholde the Lord shall bee as a stumblinge store and as a rocke to fall vppon to the two houses of Israel from that tyme the Iewes neuer almost ceased to strike againste God but their moste violente conflicte was againste Christe Nowe they whyche call themselues Christians doe imitate the same furie Naye they whyche proudly arrogate to themselues the supremacie of the Church do often bend that power they haue to oppresse Christ. But lette vs remember that they shall nothinge preuaile but that at the lengthe they shall be broken and torne in peaces For vnder the woorde of Falling downe the spirite dueth so pronounce a punishment vppon the vnbeleeuers that we might learne to goe farre from them least companye shoulde wrappe vs in the same destruction And Christ is not therfore anye lesse to be beloued for that he rising many fall downe for the sauour of the Gospell ceaseth not to be pleasant and acceptable to God although iâ— be deadly to the wicked worlde If anye manne demaunde howe Christe canne be an occasion of falling to the vnbeleeuers which nowe are destroyed withoute hym The aunsweare is easie they pearish twice that wilfully depriue themselues of that saluation offered them from God Therefore the fall signifieth a double punishment whyche remaineth for all vnbeleeuers after that wittingly and willingly they haue striuen with God And rising againâ— To the former clause this comfort is opposed that it might mitigate the matter odious to our sense for this is sorowfull to be heard if nothing else were added but that Christe shoulde bee a stone of offence which through his hardnesse should breake and rend in peeces a great number of men Therefore the Scripture calleth vs backe to his other office that the saluation of men hath the foundation in him as Isaias 8. 13. also speaketh Sanctifie the Lord of hoastes let him be your feare and he shall be vnto you as a Sanctuary or a defensed tower And Peter speaketh more plainly to whome yee come as vnto a liuing stone disalowed of menne but chosen of God and precious and yee as liuely stones are built 1. Pet. 2. 4. for so it is contained in the scripture Beholde I putte in Sion a chiefe corner stone prooued electe and precious and he that beleeueth therein shal not be ashamed vnto you therfore which beleeue it is precious but to them whiche beleeue not the stone whiche the builders disalowed c. Therefore least this title wherein Christ is called the stone of offence should make vs afraid of Christ he presently on the contrary side affirmeth that hee is also called the corner stone whereby the faith of all the godly is sustained nay he woulde put vs in minde that that is but accidentall and that this is naturall and proper Furthermore it is woorthy to be noted that Christ is not called the stay or proppe of the godly but the rising for the estate of men is not suche as it were expedient for them to remaine in the same therefore it behoueth them first to rise from death before they can begin to liue 35. Through thy soule This admonition auailed to the confirming of the minde of the holy virgin least shee should be throwne downe wyth sorow when the time for those bitter conflictes were come whiche shee shoulde passe through But although her faith was shaken and troubled with diuers temptations yet the most bitter strife she had was with the crosse wherby Christ seemed as one vtterly extinguished And although shee was neuer swalowed vppe of sorowe yet her brest was not so stonie but that it was greuously wounded for the constancie of the Saints doeth muche differre from vnsensiblenesse That the thoughts of many hearts may be opened Some ioyne this sentence with that clause whiche goeth somewhat before that Christ was appoynted for
Certainely there is no other maner of fire then worme for if by the consent of al it is receiued that there is a metaphore in the name of worme then is the same to be thoughte of fire VVherefore lettinge passe the speculations wherein vaine men weary themselues without profit let it suffice vs to vnderstand that with these maner of speaches for the rudenesse of oure capacitie is that horrible torment noted which at this day can neither be conceiued in mans vnderstanding nor expressed in wordes Mathew 3. Marke 1. Luke 3. 13. Then came Iesus from Galile to Iordan vnto Iohn to be baptized of him 14. But Iohn put him backâ— saying I haue nede to be baptized of thee and commest thou to me 15. Then Iesus aunswearing said to him let be nowe fâ—r thus it becommeth to fulfil al righteousnesse So he suffered him 16. And Iesus when he was baptized came straight out of the water And â—ee the heauens were opened vnto him and Iohn sawe the spirit of God descending like a doue and lighting vpon him 17. And lo a voice came froÌ„ heauen saying This is my beloued sonne in whome I am well pleased 9. And it came to passe in those dayes that Iesus came from Nazareth a citie of Galile and was baptized of Iohn in Iordan 10. And assoone as hee was come out of the water Iohn sawe the heauens clouen in twaine the holy Ghost descending vppon him like a Doue 11. Then there was a voice from heauen saying thou arte my beloued sonne in whom I am well pleased 21. Now it came to passe as al the people were baptized that Iesus was baptized and did praye that the heauen opened 22. And the holy Ghost came downe in a bodily shape like a Doue vpon him and there was a voice froÌ„ heauen saying Thou art my beloued sonnâ— in thee I am wel plesed 2â— And Iesus himselfe began to be about thirtie yere of age 13. To be baptized of him To what end the sonne of God would be baptized we do partly gather by his answeare First there is a speciall reason brought why he was baptized as we are that the faithful mighte more certainly be perswaded that they are grafted into his bodye and buried with him through baptisme But the end which he proposeth here is larger for so it becommeth to fulfil al righteousnesse The word righteousnes doth often signifie as muche in the scripture as the obseruing of the law And so this place may be expounded that it became Christ in that he willingly submitted himself to the law to performe the same in euery poynt Yet I had rather take the same more simplie in this manner as if Christ shuld haue sayd omit now to speake of my dignitie for the question is not which of vs two excelleth other but wee must rather looke what our calling requireth what is enioyned vs of god the father for this was the general cause why Christ was baptized that he might perform obedience to his father the special cause was that he in his own body might coÌ„secrate baptisme that it might be coÌ„mon to vs with him 14. I have nede to be baptised of thee It is certain that Iohn knew Christ to be not only a notable prophet as many doe foolishly dreame but for the sonne of God as he was Otherwise he shuld haue 〈…〉 to God submitting his holy calling to a mortal man But how he knew this let the readers learne out of the 1. cha 15. of Iohn And this was a probable cause of refusall that Christ had no neede of baptisme but in this doeth Iohn fail that he considereth not that he demaÌ„deth baptisme for others sakes Therfore Christ commandeth him to consider what belongeth to him that occupieth the place of a seruant because that a voluÌ„tary subiection doeth derogate nothing from his glorye And although in that so great a man some part of his office was hid for a time yet that perticuler errour shoulde not hinder the Baptist but that rightlye and lawfully he shuld haue executed his office By which exaÌ„ple we are taught that they which haue an office enioyned theÌ„ of the lord may not do any thing rashly for any reuelatioÌ„ though at the first they do not vnderstaÌ„d euery thing annexed to their office or depeÌ„ding vpoÌ„ the same His modesty is also to be noted that he ceasing froÌ„ his own opinion doth preseÌ„tly obey christ 16. Lo the heauens were opened The opening of the heaueÌ„s is somtime taken for the manifestation of the heauenly glory and here also it signifieth a diuision of the visible heauen so that Iohn might see somwhat aboue the planets the stars for the meaning of Markes words cannot be other who saith that he saw the heaueÌ„s clouen in twaine But more narowly to inquire what maner of diuision this was it doth neither apertain muche to the matter neither doth it profit for it is sufficient to know that this was a token of the presence of God Further when the Euangelists say that Iohn sawe the holy Ghost it is probable that the heauens were especially opened for his cause though I repugne it not but that Christe also as he was man was made more certaine of his calling And to this purpose the wâ—ordes of Luke seeme to tende when he sayth that while Christ praied the heauens opened for although he poured out his praiers alwaies for the profit of others yet he had nede as he was man seeing he was to fight so hard a battel to be armed with a singuler power of the spirite But here arise 2. questions The first is why the spirite then descended vpon Christ which was in him before This question is aunswered by the place of Isai 61. 1. which is entreted of in an other place The spirit of the Lord vpon me therefore hath the Lord anoynted me to preach glad tidings to the pore he hath sent me Although christ woÌ„derfully excelled with a singular grace of the spirit yet he kept himself at home as a priuate manne vntil he was brought foorth by his father Therfore now wheÌ„ the appoynted time is come wherein he should prepare himselfe to fulfil the office of a redemer he is endued with a newe power of the spirite and that not so much for his sake as for others For this was done of purpose that the faithful might honour and reuerently embrace his diuine power that the infirmity of flesh shuld not be coÌ„temned in him That same also was the cause why he deferred his baptisme to the 30. yere of his age Baptisme was a beginning of the gospel therfore together with the preching of the gospel it begaÌ„ And christ preparing himselfe to preache the gospel was by Baptisme as wel entred into his office as instructed by the holy spirit The holy spirite therefore appeared vnto Iohn descending vpon Christ to admonish that nothing carnall or earthly should be sought for in Christ but that
the wise and men of vnderstanding which being lyft vp with a diuelish pride cannot abyde to heare Christ speaking from heauen And that this is not a generall rule that all they are forsaken of God which in pryde delyght in thēselues more then they ought we are taught by the example of Paul whose pride Christ tamed yea if we descende to the rude common people as the greater part of them appeare to be full of deadly malice so we see them lefte togeather with the great and mightie menne to theyr owne destruction I graunt that al vnbeleeuers are puft vp with a vaine trust of themselues whether they apply themselues to be accounted wise honest honourable or rich yet I doe thinke that Christ dooth here simply comprehend all that doe excell in wisdome and learning without noting of the faulte as againe hee accounteth them not in respect of vertues to be litle ones for though Christe is mayster of the lowlye and that this is the firste rudiment of fayth that no manne shoulde be wise in his owne conceate yet hee speaketh not here of wilfull wickednesse but Christ by this reason amplifieth the louing mercy of the father who disdayned not to descend to the lowest and vylest places that he might rayse the poore out of the myre But here aryseth a question sith that wisdome is a gift of GOD how commeth it to passe that it should hinder vs from seeing the light of God which shineth in the Gospell That must bee remembred which I saide euen nowe that the vnfaithfull doe defile whatsoeuer vnderstanding is giuen them and therefore excellent wittes are often hindered that they cannot submitte themselues to be taught But concerning this present place I aunswere though wisdome be no light to the wise yet they may bee depriued of the light of the Gospell For sith that al menne were in one the same and lyke condition why shoulde not GOD at his pleasure take these or those And why hee chose not the wise and mightie Paule teacheth vs 1. Corin. 1. 27. namely that hee chose the weake and foolish thinges of the world that he might confound the glorious pride of flesh But we do note againe that Christes speach was not generall where hee sayd that the misteries of the Gospell were hidde from the wise For if of fiue menne of vnderstanding foure refuse the Gospell one receiue it of so many simple menne two or three become the Disciples of Christe this sentence is fulfilled which is also confirmed by that place of Paule which I euen now rehearsed for hee banisheth not all that are wise noble and mighty out of the kingdome of God but onely sheweth that not many of them shal be saued Now is the question aunswered that wisdome is not here condemned as it is the gyfte of GOD but Christe onely saieth that it is of no value to the obtaining of fayth as againe he commendeth not foolishnesse as though menne were thereby reconciled to God but hee denyeth it to be any hinderaunce to his mercie but that notwithstanding he might lighten the rude and simple menne with heauenly wisdom Now it remayneth to declare what to reueale and to keepe secrete meaneth That Christe speaketh not of outwarde preaching may be gathered by this that hee offereth himselfe generallye a teacher to all menne and gaue the same commaundement to his Apostles VVherfore this is the meaninge no manne can attaine fayth by his owne wisdome but onelye by the secrete lightning of the spirit of God 26. It is so O Father This sentence taketh from vs the occasion of vaine and wanton inquiringe which ofte prouoketh and stirreth vs. For God requireth no harder a matter of vs then that wee shoulde account his will for a perfect reason and righteousnesse He doth ofte rehearse that his iudgementes are as a great bottomlesse deapth yet wil we runne headlonge with violence into that depth and if wee finde oughte that please vs not wee grudge and murmurre against him and many breake out into open blasphemies But the Lorde hath prescribed this rule vnto vs that wee should account that to be right which pleaseth GOD. And this is to be wise as wee ought to bee to esteeme of the one good pleasure of God as of a thousande reasons Christe coulde haue alleaged the causes of this dyfference if there hadde bene any but beeing satisfied with the good pleasure of GOD hee enquireth no further why hee called the little ones to saluation rather then others and framed his kyngdome of the obscure common people VVhereby it appeareth that they rage agaynst Christe which grudge when they heare that some are chosen freelye of the good wyll of GOD and that oother some are forsaken for it greeueth them to gyue place vnto God 27. All thynges are giuen to mee of my Father The interpreters doe yll applye this sentence with the former which thinke that the onely purpose of it is that Christe shoulde encourage his Disciples with greater boldnesse to the preaching of the Gospell But I think that Christ spake it for an other cause and to an other ende For as he sayde before that the Church came out of the secrete fountaine of Gods free election so nowe hee sheweth how that grace of saluation commeth vnto men For manye when they heare that none other are heires of eternall lyfe but those whom GOD chose before the world was made they doe curiously enquire how they may bee certeine of Gods secrete counsell and so they caste themselues into a labyrinth out of the whiche they canne finde no passage But Christe commaundeth to come presently to him that the certeintie of saluation maye bee fetched from thence The meaning therefore is that life is reuealed to vs in Christ himselfe and therefore that no man can be partaker of the same but he that entreth in by the gate of faith Now wee see how he ioyneth faith with the eternall predestination of God which foolish men doe so peeuishly compare togeather as if they were contraries For though our saluation be alwayes hidde with God yet Christ is the conduit pipe whereby it commeth to vs and is by faith receiued of vs that it may be confirmed ratified in our hearts Wherfore it is not lawfull to shrinke from Christe except we will refuse the saluation prepared for vs. No manne knoweth the sonne Hee speaketh this for this cause least his maiestie should vainely be esteemed of after the iudgment of menne The meaning therefore is that if wee will know what Christ is we must credit the testimonie of the father whoe onelye canne tell vs truely and rightly what he hath giuen vnto vs in him And certeinely by imagining him to be such a one as our minde in the imagination thereof conceaueth we spoyle him of a great parte of his power therefore he is not knowne rightlye but by the fathers voyce though the onely voyce sufficeth not without the direction of the spirite for the power
with the faith of the Gospell that we might know that therein is engraued the marke of our saluation for if it auailed not to testifie the grace of God Christ had vnproperly sayd that they should be saued which should beleeue and be baptised Though it must also be noted that it is not so necessarily required to saluation that all they should of necessity pearish which should not obtaine the same For it is not ioyned here to faith as halfe the cause of saluation but as a testimony I do graunt that this necessity is laid vpon men that they should not neglect the signe of the grace of God but though God for their infirmitye vseth such helps I deny his grace to be tied vnto them In this maner we may say that it is not simply necessary but onely in respecte of our obedience In the second part where Christ condemneth them which doe not beleeue he meaneth the rebellious who while they do refuse saluation offered doe draw vpon themselues a more grieuous punishment and they are not now onely ensnared in the common destruction of mankinde but they do sustaine the fault of their owne ingratitude 17. These tokens shall follow them which beleue As the Lord had by myracles confirmed the faith of his Gospell so long as hee was conuersant in the world so nowe he causeth the same to flourish in the time to come least the disciples shuld thinke y t the same were tied to his corporall presence For it was to great purpose that the diuine power of Christ shuld flourish amongst the faithfull that it might manifestly appeare that he was risen from the dead wherby his doctrine might remain continue and his name should be immortall Further where he furnisheth the faithfull with this gift it must not be drawn to all For we know that the giftes were diuersly disposed that the power of myracles shoulde be but in the hands of some But because that which was giuen to a few was common to the whole church and the signes which one wrought auailed for the coÌ„firmation of all Christ doth rightly name the beleuers generally The meaning therfore is that the faithful shuld be ministers of the same power he had ben wonderful before in Christ that in his absence the seale of the gospel might be y e more sure as in Iohn 14. 12. he promiseth that they shal doe the same greater things And for the setting forth of the glory deity of Christ it was sufficient that some few of the beleeuers were furnished with this power And though Christ doeth not expresse whether he wold that this gift shuld be but for a time or remaine for euer in his church Yet it is more probable that these myracles were promised but for a time for the setting forth of the gospel which was newe as yet obscure And it may be that for the fault of vnthankfulnes the world was depriued of this honor yet I do think that this was the properend of myracles that the doctrine of the gospel should at the beginning waÌ„t no approbation And we do certainly see that the vse of them ceased not long after or at the least the examples of them were so rare that it may be gathered that they were not like common to all ages Yet either the preposterous couetousnes or ambition of them which followed after so wrought least they shuld be without myracles altogither that they fained vain myracles for themselues And by this meanes there was a gate opened to sathans falsehodes that not only false sleights shuld succeede in the place of truthe but that vnder pretence of signes the simple might be led away from the right faith And certainly it was meete that curious men who not content with a lawful allowance but seking after newe myracles should be deluded by such deceits This is the reason why Christ otherwhere foretold that the kingdom of antichrist should be ful of lying signs Mat. 24. 24. that Paul testifieth the same 2. The. 2. 9. VVherefore that myracles may rightly confirme our faith let our mindes containe themselues in that sobriety wherof I spake whereof it also followeth that it is a foolish quarrell of theirs which do obiect that our doctrine wanteth myracles As if that it were not the same whych Christ hath most sufficiently sealed heeretofore But in this argument I am the shorter because that I haue entreated of it already more fully in sundry places MAT. 20. Teaâ—â—iâ—g them to obserue By these wordes as I said before Christ sending foorth his disciples doth declare that he doth not wholely resigne vnto them those things which appertained to him as if that he wold leaue off to be the master of his church For he dismisseth the apostles with this exception that they shoulde not thrust foorth their owne deuises but that they shoulde purely and faithfully dispence from hand as they say to hand that which he commanded And I wish that the Pope would submit the power which he chalengeth to himself to this rule For we shuld easily suffer him to be Peter or Pauls successor so that he would not raigne tyrannically ouer soules But sith he reiecting the gouernment of Christ defileth the church with his owne filthy trifles it doeth heereby appeare sufficiently howe farre he falleth from the Apostolicall function In summe let vs learne that by these woordes they are made doctours of the Church not which doe vtter what soeuer they shal thinke good but which shall also themselues depend vpon the mouth of this one maister that they may procure disciples to him and not vnto themselues Beholde I am with you Because Christ did lay a charge vpon the Apostles which they could not discharge vsing onely the power of man he doth comfort them with the hope of his helpe from heauen For before that he promiseth to be present with them he sayeth first that he is kinge of heauen and of earth who with his hand power gouerneth all things Therefore this pronowne I must be red as a word of great force as if he had sayd if the Apostles would throughly doe their duety they must not looke what they can doe themselues but they must depende vppon his inuincible power vnder whose directions they do goe to warre But the maner of his presence which the Lorde promiseth to his must spiritually be vnderstoode for it is not needefull that he shoulde descende from heauen to helpe vs sith by the grace of his spirite as with a hande stretched out from heauen he may helpe vs. For he which in respecte of his body is a great way distant from vs doeth not onely spreade the efficacie of his spirite throughe the whole worlde but doeth also verely dwell in vs. Furthermore it is to be noted that this was not spoken to the Apostles only for the Lorde promiseth his helpe not to that age only but vnto the ende of the worlde Therefore it is as muche as if hee
was offered him so gently VVee must note the manner of speech Christ prayeth for all those which shoulde beleeue in him in which wordes he teacheth that which wee haue sometimes said that our faith must looke vnto him The member whiche foloweth next by their worde doth very well expresse the force and nature of faith and doth also confirme vs familiarly who know that our faith is grounded in the Gospel deliuered by the Apostles Therfore howsoeuer the worlde do condemne vs a thousand times let this one thing suffice vs that Christ acknowledgeth vs to be his owne and commendeth vs vnto the father And woe be to the Papists whose faith wandereth so farre from this rule that they are not ashamed to spue out execrable blasphemie that there is nothing conteined in the scripture but that whiche is doubtfull and which may bee wrested hither and thyther therefore the only tradition of the Church teacheth them to beleeue But let vs remember that the sonne of God who is the only iudge doth allow that faith alone which is conceiued out of the doctrine of the Apostles Furthermore the sure testimonie thereof shal be founde no where els saue only in their writings VVe must also note the phrase which shal beleeue by their worde which signifieth that faith commeth by hearing because the instrument wherewith God draweth vs vnto faith is the externall preaching of men VVherefore God is properly the authour of faith and men themselues are the ministers by whom wee beleeue as Paule also teacheth Cor. 3. 5. 21 That they may be all one c. He placeth the ende and drift of our felicity againe in vnitie that for good causes For this is the destructiō of mankinde that being estraunged from God it is also lame and scattered abroad in it selfe Therfore the contrary restoring therof is if it grow together into one body aright like as Paule placeth the perfection of the Church in that Ephe. 4. 3. if the faithfull agree together amongst themselues by one spirit and he saith that the Apostles and Prophetes Euangelists and Pastours were giuen for that cause in the same place 11. 12. that they might persist in edifiyng the body of Christ vntill we be come vnto the vnitie of faith And therefore hee exhorteth the faithfull to grow vp into Christ who is the head by whom all the body being coupled and knit togeather by euery ioynt of subministration according to the effectuall woorking in the measure of euery member encreaseth it selfe vnto edifiyng Therfore so often as Christe speaketh of vnitie let vs remember that horrible and filthie scattering abroad of the world which is without him And secondly let vs know that this is the beginning of blessed life if we be al gouerned and liue by the spirit of Christ alone And we must vnderstand that so often as Christ saith in this chap. that he and the father are one he speaketh not simply of his diuine essence but that he is called one in the person of the mediatour and inasmuch as he is our head Many of the fathers did interprete it thus precisely that Christ is one with the father because he is eternal God but the contention which they had with the Arrians enforced them to this to wreste shorte sentenses into a straung sense But Christ intended a far other thing then to carry vs vp vnto the bare beholding of his hidden diuinitie for he reasoneth from the end that we ought therfore to be one because otherwise the vnitie which he hath with the father shuld be vaine and vnfruitful Therfore to the end you may rightly comprehend what is the intente or effecte of that that Christ and the father are one take heede that you stripe not Christ out of the person of the Mediatour but consider him rather as he is the head of the Church and ioyne him with his members so the texte shall stand best least the vnitie of the sonne with the father be vaine and vnprofitable his power must be spread abroad throughout the whol boby of the godly VVhence we do also gather that we are one with christ not because he powreth his substaunce into vs but because hee maketh vs partakers by the power of his spirit of his life of whatsoeuer good things he hath receiued of the father That the world may beleeue Some doe interprete this word world for the elect who were as then dispearsed but because world is taken throughout this whole chapter for the reprobate I am rather of the contrary opiniō Moreouer immediately after he separateth the same word wherof he maketh mention now from al his The Euangelist did put in the word beleeue vnproperly for know or acknowledge to wit whilest that the vnfaithfull beeing conuinced by experience it selfe doe perceiue the heauenly and diuine glory of Christ whereby it commeth to passe that in beleeuing they beleeue not because this feeling pearceth not vnto the inward affection of the minde And this is the iust iudgement of God that the brightnes of the glory of God doth blind the eies of the reprobate because they are not worthy to see him sincerely and clearely Hee vseth the word know afterward in the same sense 22. And I haue giuen them the glory which thou hast giuen me Note that the patterne of perfect blessednes was expressed in Christ in such sorte that he had nothing of his own or for himself alone but he was rather rich that he might enrich his faithfull This is our blessednes that the image of God may be repayred and formed againe which was blotted out through sinne Christ is not onely the image of God inasmuch as he is his eternal word but the image of the fathers glory was also engrauen in his humane nature wherof he is made partaker with vs that he may transfigure his members into the same Paul also teacheth the selfe same thing 2. Cor. 3. 18 that we are transformed into the same image as it were from glory to glorye by beholding the glory of GOD as it were with open face VVhereuppon it followeth that no man is to be accountted Christes disciples saue onely hee in whom the glory of God is seene imprinted by the image of Christ as by a fignet The words which follow shortly after tend to the same end 23. I in them and thou in me For his meaning is to teach that the fulnes of all good thinges is in him and that that appeareth now plainely in him which was hidden in God that hee may powre it out into his by making them partakers thereof as water flowinge from a fountaiyne hyther and thyther by conduytes dooth water the fieldes euery where And hast loued them He giueth vs to vnderstande that that is the most manifest token and pledge of Gods loue towarde the godly which euē the world whither it will or no is enforced to feale and perceiue whilest that the spirit which dwelleth in them sendeth forth the beames of heauenly
righteousnes and holynes God dooth make it knowne vnto vs daily by infinite meanes besides this how fatherly hee loueth vs but the marke of adoption farre exceedeth the rest by good right He addeth furthermore And thou hast loued them as thou hast loued me in which woordes he meant to note the cause and the beginning of loue For the aduerbe of likenes must be resolued into the coniunction causal as if he shoulde haue saide because thou hast loued me For Christ alone is he vnto whō the title of beloued belongeth And again the heauenly father loueth al the members also with the same loue wherwith he hath loued the head of the Church so that he loueth none but in Christ. Although here aryseth some shew of contrarietie for Christe saieth as we haue seene else where that the infinite loue of God toward the worlde was the cause that he gaue his onely begotten sonne before 3. 16. If the cause must go before his effect we gather that menne were beloued of God the Father without Christ that is before he was ordained to be a redeemer I answere that the mercy wherewith God was moued toward the vnworthy yea his very enemies before he reconciled thē vnto himself is called there and in such places Loue. Truly the goodnes of God is woonderfull and vnable to be comprehended by mans wit in that bearing good wil and being fauourable vnto men whom he could not hate hee tooke away the cause of hatred least any thing should hinder his loue Paule teacheth that we were double loued in Christe first because the father chose vs in him before the creation of the world Eph. 1. 4. and secondly because he hath recōciled vs vnto himselfe in the same Ro. 5. 10. hath had mercy vpon vs. Behold how we are both his enemies his friends vntill we be returned into fauour with God our sinnes being purged therefore when as we are iustified by fayth properly by God wee begin to be beloued at length as children of their father And that loue wherby it came to passe that Christ was ordained in whom wee shoulde bee chosen freely being yet vnborne and being notwithstanding already lost in Adam being hidden in Gods breast doth far exceede the capacity of mans minde No man shal euer finde God fauourable saue he which shall lay hold vppon him being pacified in Christ. But like as when Christe is taken away al taste of Gods loue dooth vanish away so wee may fully assure our selues that so soone as we are engrafted into his bodye wee neede not feare least we should fall from Gods loue For doubtlesse this foundation cannot be ouerthrown that we are loued because the father hath loued him 24. Father I will that those whom thou hast giuen to me be with me that they may see my glory which thou hast giuen me before the creation of the world 25. Iust father and the worlde hath not knowen thee and I haue knowen thee and these haue knowen that thou hast sent me 26. And I haue declared thy name vnto them and will declare it that the loue wherewith thou hast loued me may be in them and I in them 24. I will that those VVill is put in steade of desire for this speache is not the speache of one that commaundeth but desireth Yet it may haue a dowble meaning either that he would haue his disciples to enioy hys externall presence or that GOD would bring them at length into the kingdome of heauen whether he goeth before them So some expound these woordes see my glorye for to enioye and be made partakers of the glory which Christ hath other some for to perceiue by the experiment of faith what Christ is and howe great his maiestie is For mine owne part hauing well weighed all thinges I thinke that Christe speaketh of the perfecte blessednesse of the godly as if hee shoulde saye that hys request should not be satisfied before they be receiued into heauen To the same effecte doe I referre the seeing of his glory They sawe the glory of Christe then as a small glimmering of light doeth come thoroughe chinkes vnto a man that is shut vppe in darkenesse nowe Christe desireth that they may goe so farre forwarde that they maye enioy the perfecte brightnesse openly in heauen In summe he desireth that the father woulde leade them foorth by continuall proceedings vnto the perfecte beholding of his glory Because thou hast loued me This dooth also farre better agree with the person of the mediatour then with the bare diuinitie of Christ. It is an hard thing that God loued his wisdome but the text leadeth vs vnto an other thing howsoeuer we receiue that It is not to be doubted but that when Christ desired before that his disciples might be ioined with him and that they might see the glory of his kingdome he spake as hee was the head of the Church Now he saieth that the loue of the father was the cause VVherfore it followeth that he was loued inasmuch as he was ordained to be the redeemer of the world VVith this loue did the father loue him before the creation of the world that he might haue wherein he might loue his elect 25 Iust father He compareth his disciples with the world that hee may thereby amplifie their commendation and fauour with the father For they must by good right be excellent who onely know God whom the whole world reiecteth Christ commēdeth them by good right with a singular affection whom the vnbeliefe of the worlde hindered not frō knowing God In calling his father iust hee derideth the worlde and the wickednes therof as if he shuld say howsoeuer the world doth proudly contemne God or refuse him yet can there nothing be taken frō him or done vnto him but that the honour of his iustice shal continue whole and sound to himselfe By which words he teacheth vs that the fayth of the godly must be so grounded in God that it doe neuer faint although the whole world do fall Like as at this day we must condemne Papistry of iniustice that we may defend Gods praise and preserue it to himselfe Christ saith not absolutely that the disciples knewe GOD but he putteth two degrees that he himselfe knew the father and that the disciples knew that he was sent of the father But because he addeth immediately after that he had declared vnto them his fathers name he commendeth them as I haue said for the knowledge of God which separateth them from the rest of the world In the meane season wee must note the order of faith which is described in this place The son which came out of the bosome of the father doth onelye know him properlye Therefore those which desire to come vnto God must needes receiue Christ comming to meete them and addict themselues vnto him Hee shall at length lift vp his disciples vnto God the father after that hee is known himselfe 26. I haue declared and wil declare