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
despice him therefore For such is the vnthankfulnes of men that they doe alwaies willingly find matter to erre in esteeming the workes of God If God doe worke by ordinarie meanes and by a common way as they say these meanes which appeare vnto the eyes doe hinder vs like vailes from seeing the hand of God therefore we acknowledge nothing then but that which is humaine But and if the vnwonted power of God doe appeare aboue both the order of nature and the meanes which are commonly knowen we are astonied that passeth away as a dreame which should haue moued al our senses throughly For which is our pride wee make no account of that the reason whereof doth not appeare This was a merueilous token of the grace and power of God that Christ being taught of no master did yet notwithstanding excell in the excellent knowledge of the scripture yea he that was neuer a scholler was a most excellent teacher master And for this cause do the Iewes despice the grace of god because it doth exceede their capacitie Therefore being admonished with this example let vs learne to vse greater reuerence in weighing the workes of God then we are wont 15 My doctrine is not mine Christ telleth the Iewes that that whiche was vnto them an offence is rather a ladder which ought to carry them vp to behold the glory of God as if he shold say VVhen as you see a teacher that is not trayned vp in the schoole of men confesse that hee is taught of God For the heauenly father would therfore rather haue his sonne to come out of a carpenters shop then out of the schooles of the Scribes to the ende the beginning of the Gospell might be more famous least any man shoulde thinke that it was forged vppon earth or least any man shoulde feigne that man is the authour thereof So likewise Christe did choose to himselfe ignorant men and idiots to be his Apostles and he suffered them to continue in grosse ignorance three yeeres that being taught in one moment he might bring them foorth as newe men and consequently as angels which came downe from heauen In the mean season Christ sheweth from whence we must set the authority of the spirituall doctrine namely frō god alone And wheras he denieth y t the doctrin which is his fathers is his he hath respect vnto the capacitye of the auditorie therein who had no higher opinion of him but that he was a man Therefore by a concession or graunting he suffereth himselfe to be thought so to differ from the father that notwithstanding he speaketh nothing but that which he commaunded The summe is that that which he teacheth in his fathers name is not mans neither did it proceed from man that it may be freely contemned VVee see with what argumeent he winneth authoritie to his doctrine namely by referring it vnto god the author therof VVe see also by what right reason hee desireth to bee heard namely because hee is sent of his father to be a teacher Therefore it is meete that hee haue both these whosoeuer doeth take vppon him the office of teaching and will be beleeued 17 If any man will A preuention which cutteth of contrary obiections For seeing that he had there many aduersaries euerie man might easily murmur against him why doest thou tell vs of the name of God from whom we doe not acknowledge that thou camest VVhy doest thou enforce vpon vs that principle which we do not graunt vnto thee that thou teachest nothing but that which he commaundeth thee Therefore Christ gathereth here that right iudgement doeth flowe from the feare of God and reuerence therefore if they had their mindes framed vnto the feare of God they should easily know whether that be true or no which he preacheth VVherby he toucheth them also by the way For how commeth it to passe that they cannot discerne saue only because the chiefe point of vnderstanding faileth them namely godlinesse and the desire to obey God This sentence is chiefly to be noted Satan lyeth in wayte for vs continually and he setteth snares on euery side that hee may take vs by his subtiltie In this place Christ armeth vs very well to take heed that we may neuer be subiect to his seducings namely if we be readie to obey God he will not faile vs but will lighten vs with the light of his spirite that we may be able to discerne between truth and lying Therefore there is nothing which hindereth vs from iudging aright saue only because we are vnapt to be taught and stubborne and we are iustly punished for our hypocrisie so often as Satan doth delude vs. So Moses telleth vs that when as false Prophetes arise we are tempted prooued of the Lord because they shall neuer be deceiued that shal be of a right heart Heereby it appeareth how wickedly and foolishly many men doe keepe back themselues from all studie desire to learne with this feare whilest that they are afraid least they should erre as if it were spoken in vaine knock and it shall bee opened vnto you But let vs rather not doubt but bee fully perswaded that the spirite of discretion is giuen vs to be our continuall guide if we be wholy giuen to serue and obey God If other men be desposed to erre they shall at length perceiue how vaine the cloakes and colours of their ignorance are And truly whosoeuer doe doubt at this day and had rather nourish their doubting then either by reading or hearing earnestly to enquire where the truth of God is we see that these men doe carelesly contemne God in generall principles One man will say that he prayeth for the dead because distrusting his owne wit he dare not condemne that which wicked mē did inuent concerning Purgatorie In the meane season he will graunt himselfe libertie to play the whoremonger Another man will say that hee hath not wit enough to distinguish betweene the pure doctrine of Christe and the corrupt inuentions of men in the meane while hee will haue enough to steale and forsweare Finally all these men who will holde nothing who pretende the vayle of doubting in matters which at this day are called in question do bewray their manifest contempt of God in matters which are nothing darke Therfore there is no cause why wee shoulde marueile that the doctrine of the Gospel is at this day receiued of very fewe seeing that the feare of God is so rare in the worlde And in these words of Christ 〈◊〉 contained a true definition of godlinesse namely when as we are readie to follow the will of God with all our heart which no man can do vnlesse he do abandon himselfe in his owne conceit Or I speake of my selfe VVe must note how Christ woulde haue vs to iudge of euerie doctrine For he will haue vs to receiue that without doubting which is of God and doth freely permit vs to refuse y t which is
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
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
that there are but fewe that fall not into one of these 2. vices for some pleasing them selues to much aboue measure doe maliciously despise the giftes of God in their brethren that they alone might be aloft And there are others which doe so superstitiously extoll men as if they should make idols of them for them to worship Heereof it came that they leauing Christe as it were in the lower rowme did geue the chiefest seat vnto Marie Contrariwise Elizabeth in praising her doeth not so obscure the glorye of God but rather referreth all things to God himselfe And yet as shee acknowledgeth that God hath geuen his grace vnto her and to others shee enuieth not to geue him the highest degree and modestly sheweth that shee hath receiued more then was due to her In that she calleth Marie the mother of her Lord there is noted the vnitie of the person in two natures as if she should haue sayde he which is begotten a mortall man in the wombe of Mary is also eternall God for it must be remembred that the simple womā doth not speake of her owne witte but shee onely vttereth those things which the holy Ghost doeth teach her And this name doth properly belong to the sonne of God manifested in the flesh vnto whome all power is geuen of the father and which was ordained the chiefe Prince of heauen and earthe by whose hand God gouerneth al things Yet he is especially the Lord of the faithfull who willingly and gladly submit themselues vnder his gouernemēt for hee is not the heade but of his owne body Therefore Paule sayeth 1. Cor. 8. 5. Although that many are called Lordes in the world yet vnto vs that is to them that are of the housholde of faith there is but one Lord. Furthermore when she amplifieth this grace of God whereof shee speaketh by the sodaine motion of the infante whiche shee bare in her wombe it is not to be doubted but that shee would declare that shee felt something supernaturall and diuine 45. Blessed is shee that beleeued Seeing that it appeareth by that whych Luke hath saide before that Elizabeth spake by the secreate direction of the spirit it is the same spirit that affirmeth that Mary is blessed because that she beleeued and in praising the faith of Mary he generally teacheth vs wherein the chiefe felicitie of men consisteth Blessed Mary which beleeued in her heart the promise of God conceiued and bare saluation to her self and to all the world This was special to her But because that we haue no drop of righteousnes life or of any good thing but as the Lord offereth the same vnto vs in his woorde there is one faith which pulleth vs from out of extreeme pouertie and miserie and maketh vs partakers of the true felicitie and there is great waight in this clause For those things shall be performed which were tolde her This is the meaning that faith geueth place to the promisses of God that they may take effecte in vs. And it is certaine that the truthe of God doeth not depend vppon the will of menne but rather that is true Rom. 3. 4. That God remaineth alwayes true althoughe all the worlde whiche is geuen to vnbeliefe and lying shoulde endeuour to weaken and hinder the same But because that vnbeleeuers are vnwoorthy to enioy the fruit of the promisses therfore the scripture teacheth that the same promisses are onely by faith made effectuall to our saluation for God offereth his benefites generally to all faith openeth her bosome to receiue the same but vnbeliefe suffereth the same to passe by that they may not once come neare vs. If Mary had ben vnbeleeuing yet that coulde not haue hindered the purpose of God but that he woulde haue perfourmed his woorke by some other meanes that he would haue liked But shee is called blessed because that by faith shee receiuing the blessing offered her made the way ready to God for the performance of his worke So againe vnbeliefe shutteth the gate against him and staieth his hand from woorking least that they should taste the comforte of saluation which disappoynt him of the glory of his power Also the relation betweene the woorde and faith is to be noted hereof we learne what it is to beleeue namely when we subscribe and consent to that which God doeth speake and doe certainly assure our selues that hee will perfourme that which he hath promised The clause From the Lorde signifieth as muche as the simple doe commonly say on the behalfe or parte of God for the promisse was brought by the Aungell but it came from GOD alone whereby wee gather that whether GOD vseth the ministerie of Aungelles or of menne yet his will is that there shall no lesse reuerence be geuen to his woorde then if he him selfe openly should appeare from heauen   Luke 1. Matthew Marke 46. Then Marie sayde my soule magnifieth the Lorde 47. And my spirite reioyceth in God my sauioure 48. For hee hathe looked on the poore degree of his seruaunte For beholde from hence foorthe shall all ages call me blessed 49. Because hee that is mightye hathe done for me great things and holy is his name 50. And his mercye is from generation to generation on them that feare him Nowe doeth hee sette downe and shewe the Songe of the holye Virgine notable and woorthy to be reported whereby it plainely appeareth howe shee excelled in the gifte of the spirite And there are three partes of this Songe for Marie with a solempne thankes geuing doeth first declare the mercie of God which shee had founde in her selfe Then in general woordes she commendeth the power iudgements of God At the length shee applieth the same to this present matter where shee speaketh of the redemption promised in times past to the Church and nowe perfourmed My soule magnifieth Here Marie declareth her thankfulnes as we sayde euen now And because that the hypocrites for the most part doe set foorth the praises of God with full mouthes and no affection of the heart therefore Marie sayth that she doth praise God euen from the innermost affection of her minde And truely they doe nothing els but prophane the holy name of God which not from their heart but with tounge onely doe declare his glory Furthermore when as these wordes Soule and Spirite are diuersly taken in the scripture yet when that they come together they doe signifie two especiall faculties of the soule for the spirit is taken for the vnderstanding and the Soule for the seat of affections That wee maye the better vnderstande the minde of the holy Virgine it is to be noted that that is put heere in the second place which in order oughte to be first for that the will of man might be stirred to praise God it is necessary that the reioycinge of the spirit should go before as Iames teacheth chap. 5. 13. Is any mery lette him sing for sorow heauines do restraine the minde
the heauenlye life But Luk declareth the true nature of godlines wheÌ„ he saith that the witnesse of the Angell was in steede of a rule to the Shepheardes to the which they directed all thinges For then is faith rightly holpe by the workes of God if it directeth al thinges to that purpose that the trueth of God which is reuealed in his word may more clearely shine forth 21. That the childe should be circumcised That which generally is to be coÌ„sidered of circumcision let the readers fetch out of Ge. 17. 10. It shal be sufficient at this time briefly to touch those things which beelong to the person of Christ. God would that his sonne should be circumcised that he might be subiect to the lawe for circumcision was a solempne signe wherewith the Iewes were initiated into the obseruation of the lawe Paule declareth the end Gal. 4. 4. when he saith that he was made vnder the law that he might redeeme them which were vnder the law Therfore Christ taking circumcision professed himself a seruaunt of the law that he might obtaine libertie for vs. And so by this meane not onelye the seruitude of the lawe was abolyshed by him but the shadow of the ceremonie was applyed to his sound and perfect bodye that it might soone take an end For although the abrogating of it depended of the death and resurrection of Christ yet this was a certaine beginning of the same that the sonne of god suffered himselfe to be circuÌ„cised His name was then called Iesus This place also witnesseth that it was a manner receiued amongst the Iewes that on the day of circumcision they gaue names to their children as we at this day vse to doe at baptisme But the Euangeliste noteth two thinges that the name of Iesu was not giuen vnto the sonne of God rashely or for the pleasure of men but that the Angel brought it from heauen TheÌ„ that Ioseph Mary obeyed the coÌ„mandement of God this is the consent of our faith with the word of God that that word going before wee should speake to the same and our faith shoulde answere to his promises Especiallye Luke commendeth vnto vs the order of publishing of the word when hee saieth that saluation was testified by the mouth of men which was promised by the Angell from aboue through the grace of Christ. Matth. 2. Marke Luke 1. VVhen Iesus then was borne at Bethlehem in Iudea in the dayes of Herâ—â—e the king beholde there came wise men from the East to Ierusalem 2. Saying where is the king of the Iewes that is borne for we have seene his starre in the East and are come to worship him 3. VVhen king Herod heard this hee was troubled and all Ierusalem with him 4. And gathering togeather all the chieâ—â— Priestes and Scribes of the people he asked of them where Christ should be borne 5. And they sayde vnto him at Bethlehem in Iudea for so it is written by the Prophet 6. And thou Bethlehem in the lande of Iuda arâ— not the least among the princes of Iuda for out of thee shall come the gouernour that shal feede my people Israel   1. VVhen Iesus was then borne Matthew concealeth the cause whye Christ was borne at Bethlehem but the spirit of God who had appointed the Euangelistes as his Scribes seemeth aduisedly so to moderate their stile that with most notable consent they al write one and the same historie though it be in diuers manners that thereby the trueth of God might be the more certeine and euident when as it was openly manifest that his witnesses did not purposely before consent to speake but euery one separate from other nor hauing one respecte of an other did simply and freely write that which the spirite taught them Furthermore here is a historie declared worthy to be remembred that God fetched wisemen out of Chaldea or Persia which should come into Iudea to worship Christ where hee lay without honour and contemned Truely a wonderfull counsell of God that God would his Sonne should come forth into the world vnder this obscure humilitie yet hee excellently adorned him as with phrases so with other tokens least any thing for the triall of our faith had beene wanting from his diuine maiestie yet here is to be noted a notable harmonie of thinges seeming to be repugnant The starre from heauen declareth him to be a king whose throane is the beastâ— stall because that hee is denied a place euen amoÌ„gst the common sorte of men His maiestie shineth in the East which not onely appeareth not in Iudea but is also difiled with many reproches To what purpose is this namely the heauenly fathers will was to appoynt that the starre and the wisemen should lead vs the right way to his sonne but yet hee stripped him naked of all earthly honour that we might know his kingdome to be spirituall VVherefore this storie is not onely profitable because that God brought these wisemen to his sonne as the first fruites of the Gentiles but also because hee woulde set forth the kingdome of his sonne as with the praise of them so of the starre for the helpe of our fayth least the wicked and malitious dispite of his own nation should cause him to be despised of vs. It is sufficiently knowne that the Astrologers and Philosophers with the Perseans the Chaldeans were called Mag. i. wisemen Therfore is is easily to be coniectured that these came out of Persia. Furthermore how many they were in number it is better not to know because the Euangeliste doth not expresse it then rashly to affirme for certaine that which is doubtfull A childish errour lead the Papistes that they imagined them to be three because Matthew saith that they offered gold franckencense and mirrh as if hee should distinctly assigne a proper office to euery of them and that rather hee should not declare that these three thinges were generally offered by them VVhosoeuer that old writer was whose vnperfecte commentarie vppon Matthew beareth the name of Chrisostome and is accompted amongst Chrisostomes workes saith that they were fourteene which hath no more colour except that peraduenture it came by tradition of the fathers yet that same also hath no assuraunce But the Papistes are more then ridiculous which imagined to themselues that they were kinges because they did read that beefore sayde Psal. 72. 10. That the kinges of Tharsis of the Iles and of Saba should come which should offer giftes to the Lord Verily they are wise workemen who that they might giue a newe shape to men they haue begun at the turning of the worlde for of the South and VVest they haue made the East And it is not to be doubted but that by the iust reuenge of God they were so amased that their grosse ignoraunce might be laid open to the reproofe of al men who made no religion to corrupt the trueth of God and to turne the fame into a lye But here is first
sight of the people he kept him as it were in a holy sanctuarie Exod. 24. 12. It behooued Christ to be adorned with no fewer or lesse tokens of diuine grace and signes of power then Moses least the maiestie of the gospell shoulde be les then of the law for if the Lord thought that doctrine which was the minister of death woorthy of rare honour how much more honour doeth the doctrine of life deserue And if the shadowed figure of God hadde so great light then with howe perfecte brightnesse is it meete to haue his countenaunce beautified whiche appeareth in the Gospell This same was the ende of his fast for Christ abstained not from meat and drinke that hee mighte geue an instruction of temperance but that he might thereby haue the more authoritie whyle he being exempt froÌ„ the common sorte of men doeth come foorth as an Angel from heauen and not as a man from the earth For I beseeche you what maner of vertue was there in that abstinence not to eate meate whome no hunger mooued to desire the same For it is certaine and the Euangelistes doe plainly pronounce that he no otherwise bare the hunger then if hee had not bene clothed with flesh VVherefore it were a mere follye to establish a Lenten fast as they call it as an imitation of Christ. For there is no greater reason why we at this daye shoulde followe this example of Christe then had in times past the holy Prophets and other fathers vnder the lawe to imitate the fast of Moses And we knowe that this neuer came in their minde God almost for the same cause continued Eliah fasting in the mount because he was the minister that shoulde restore the lawe They faine theÌ„selues to be folowers of Christ which through the Lent do daily fast that is they so stuffe their belly at dinner that vnto supper time they easily passe the time without meat VVhat likenesse haue they with the sonne of God Greater was the sparinge of the elders but they also had no affinitie with the fast of Christ no more then the abstinence of men commeth neere to the hunger of Angels Adde also that neither Christe nor Moses did yearely keepe a solemne faste but both of them did it only once in their whole life And I woulde to God that they had onely plaide like apes with these follies But it was a wicked and a detestable scorning of Christ in that they attempted in theyr fained fasting to frame them selues after his doing It is moste vile superstition that they perswade themselues that it is a worke meritorious and to be some part of godlinesse and diuine worship But this contumely is not to be borne first against God that they obscure his notable myracle Then against Christ because they taking his glorye from him decke themselues with his spoiles Thirdly against the Gospell from the which no small credite is taken if this fast of Christ be not acknowledged to be a seale of the same God shewed a singular myracle when hee kept his sonne from the necessitie of eating and do they not in a madde boldnesse spite at God when they affecte to do the same by their owne power Christ was noted with deuine glory by this fasting And shall he be spoiled of his glory and brought in order when as all mortall menne shall make themselues his felowes This was the ende which God appoynted to Christes fast that it shoulde be a seale to the Gospell They that apply it to any other vse do they not take so much from the dignitie of the Gospell Therefore let this counterfetting cease which peruerteth the counsell of God and the whole order of his workes But of fastes in their kinde I speake not which I wish were more common amongst vs so that the same were pure for it was mete to shew for what purpose Christ fasted Also Sathan tooke occasion of hys hunger to tempte Christ as a little after shall bee shewed more at large nowe it muste bee generally seene whye God woulde haue him tempted For the woordes of Mathewe and Marke doe sounde that hee was broughte into thys combate by the determinate counsell of God which saye that hee was ledde by the spirite for thys cause into the deserte I doubte not but that God in the personne of hys Sonne woulde shewe as in a moste cleare glasse howe deadlye and importune an ennemie of mannes saluation Sathan is For whereof commeth it to passe that hee shoulde assaile Christe so sharpelye and shoulde powre oute all his forces and violence against hym at thys time whiche the Euangelistes note but because he sawe hym at the commaundemente of his father prepared for the redemption of mankinde therefore hee then resisted in the personne of Christe our saluation as hee deadly persecuteth daily the ministers of the same redemption whereof Christe was the authour But it is to bee noted wythall that the sonne of God did willinglye endure those temptations whereof it is nowe entreated and that hee striue wyth the Deuill as it were hande to hande that by his victorie he might gette vs the triumphe Therfore as ofte as Sathan assaileth vs let vs remember that his violence canne no other way be sustained and driuen backe then by opposinge thys shielde againste him as for that cause the sonne of God suffered himselfe to bee tempted that hee myghte stande betweene vs so ofte as Sathan stirreth anye exercise of temptations againste vs. Therefore when hee lâ—dde a priuate life at home wee doe not reade that hee was tempted but when hee vndertooke the office of a Redeemer then hee in the common name of hys Churche came into the combate Then if Christe was tempted as in the publike personne of all the faithfull lette vs knowe that these temptations whyche befall vnto vs are not by fortune or stirred at the pleasure of Sathan without the permission of God But that the spirite of God gouerneth these conflicts whereby oure faithe is exercised whereby is gathered a certaine hope that GOD who is the chiefe and great captaine and gouernour is not vnmindefull of vs but that hee will helpe vs in oure streightes wherein hee seeth vs ouermatched The woordes of Luke sounde somewhat otherwise That Iesus ful of the holye Ghoste retourned from Iordan in whyche woordes hee signifieth that hee was then armed with a more plentifull grace and power of the spirite that hee myghte bee the more stronge to endure suche bruntes for the spirite did not in vaine descende vppon hym in a visible shape And it is sayde before that the grace of GOD did the more shyne oute because that the cause of oure saluation so required The same Euangelist and Marke do teach that the beginning of his temptations was sooner for Sathan assaulted him forty dayes also before hys hunger but the especiall and moste notable conflictes are here declared that we may knowe that sathan being ouercome in many conflictes did more sharply inuade
take awaye any thinge from his glorye and geue the same to creatures it is a sacrilegious violating of the woorshippe of GOD. And it is moste euident that wee doe so when as wee geue to creatures those good things which we haue receiued wherof God himself would be acknowledged to be the only author But now as religion is properly spirituall and the outwarde confession of the same appertaineth to the bodyâ— So not only the inward woorshippe is due to God alone but also the outward testimonie of the same 11. Then the deuil left him and beholde Luke expresseth more namely when he had ended all the temptation As if he should haue said that Christe had no rest nor truce geuen him vntill hee was exactlye tried with all kinde of temptations He also addeth that he was onely left for a season that we might know that the rest of his life was not altogether free from temptations but that the violence of sathan was restrained by God that hee should not importunately molest Christ euen as God vseth to doe with all his For if sometime he permitteth them to be more sharply vexed after he releaseth them somewhat of that great conflicte that they should breathe a while and gather vp their mindes yet hee spareth them not that they should nourish slouthfulnesse but only that they shoulde prepare themselues to new conflicts That it foloweth after that the angels ministred vnto him I accompt it as a comfort that Christ shoulde feele that God the father had a care of him and by his mighty aid should be defended against sathan For the desart it self might haue encreased his griefe when as he being depriued of all comfortes of menne he liued amongst wilde beastes which Marke also expresly noteth Yet it is not to be thought that Christ was at any time forsaken of the Angels but that place might be geuen to temptation Somtime the grace of God though it be present yet is hid to the sence and vnderstanding of the flesh Mathew 4. Marke 1. Luke 3. â—2 And when Iesus had heard that Iohn was deliuered vp he retourved into Galile 17. FroÌ„ that time Iesus beganne to preache and saye Amende youre liues for the kingdome of heauen is at hand 14. Nowe after that Iohn was committed to prison Iesus came into Galile preaching the Gospell of the kingdome of God 15. And saying The time is fulfilled and the kingdome of God is at hand repent beleeue the Gospell 19. But when Herode the Tetrarch was rebuked of Iohn for Herodias his brother Phillips wife and son all the euils which Herode hadde done 10. He added yet this about all that he shut vp Iohn in prison Luke 4. 14. And Iesus returned by the power of the spirite into Galile and there went a fame of him throughout all the region rounde about 15. For he taughte in theyr Synagogues and was honoured of all men LVKE 19. But Herode the Tetrarche Only Luke in this place doeth shew the cause why Herode did cast Iohn into prison Yet Mathew and Marke doe make mention of it in an other place Iosephus in the 18. booke of Antiquities sayeth because Herode feared a tumulte of the people and new stirres he shutte vp Iohn in the tower of Machaerontis because he feared the credite of the man Hee sayeth that Herodias was not geuen to Phillip whome hee affirmeth maried Salome but that she was geuen in mariage to an other Herode But because that in this matter he is taken forgetting himself and also he doth not sette downe the death of Phillip in his right place therfore a more certaine troath of the hystorie is to be sought oute of the Euangelistes and we must stande to their testimonie This is sufficiently knowen when Herode had the daughter of Areta king of the Aabians in mariage he was enamored with the beautie of Herodias his Neece and by fraude tooke her away And this iniurie he did to his brother Phillippe without punishment for the same Iosephus witnesseth that he was a manne of a gentle and quiet disposition Also in this hystorie wee euidently see what rewarde remaineth in the worlde for faithfull and bolde ministers of the truthe especially where they reprooue sinnes For scarce the hundred man doth admit correction therfore if they be seuerely touched they runne foorth into madnesse If this pride be founde in the moste of the common people no maruell if tyrantes doe more sharply rage against them that reproue them to whom nothing is more bitter then to be brought into order Againe in Iohn there sluneth a notable example of constancie wherewith it becommeth all godly teachers to be endued that they should not doubt to prouoke against them great and mighty men as ofte as necessity shall so require For hee serueth not God sincerely that maketh acception of personnes Further when Luke sayeth that this euill was added aboue all the rest Hee meaneth that his malice was then past hope and that the sinner is then come to the highest steppe when as he is angry with the remedies and doth not only refuse correction but also taketh vengeaunce vppon him that admonisheth him as vpon his enemie MAT. 12. VVhen Iesus had heard The hystorie of Iohn seemeth not to agree with these who witnesseth that Iohn and Christ began the office of teaching both together at one time But it is to be noted that our thre Euangelistes doe therefore in silence passe ouer that shorte time because the course of Iohn was not yet finished that is the preparation to receiue the Gospell of Christe And certainly though Christe within that time executed the office of a teacher yet he properly began not the preaching of the Gospell vntil he succeeded Iohn VVherfore it is no absurditie that the three Euangelists doe graunte and assigne that time to the ministerie of Iohn wherein Christe gathered his disciples as if they should say the morning passing the sunne arose But that speach is to be noted which Luke hathe that Iesus in the power or by the power of the spirit came into Galile for it is to great purpose that we do not imagin any earthly or humane thing in Christ but that the celestial and diuine power in him may come into our minde and occupie our senses MARKE 14. Preaching the Gospell of the kingdome of God Mathew seemeth to haue somewhat differing from the other two For he sayth that after Christ went into Capernaum and had left his country Nazareth then at length he began his preaching But Luke and Marke doe say that he taught openly in the countrey But the answeare is easie For the Aduerbe of time in Mathewe ought not onelye to be referred to the nexte clause but to the whole course of the hystorie Therfore at his comming into Galile Christ entred his course Also the summe of the doctrine as it is deliuered by Mathew differeth nothing from that which a litle before we read that Iohn vsed For it
reason be hidden it is necessary to honour and to worship the depth 28. They were filled with wrath They vnderstoode to what purpose those two examples tended which Christ alleaged that is that the grace of God should be trasferred to a place Therefore they took it for theyr reproach But wheras their consciences ought to be touched to the quick that their faults being corrected they might seeke remedie they are onely driuen into a madnesse So the wicked do not onely stubbornly resist the iudgementes of God but they cruelly rise against his seruants Hereby it appeareth what force these reproues haue which come from the spirite of God for they enflame their mindes with madnesse that willingly do scorne the same Further when we see the mindes of menne to be so full of poyson that they waxe madde against God so soone as they are sharpely handled we must aske the spirite of meekenesse that the same fury cary not vs into this deadly battayle VVhen Luke saieth that Christ went thorow the middes of them and so escaped their handes hee declareth that he was delyuered by God not without a great myracle from the present death By which example we are taught although our aduersaries preuaile that our life seeme to be at their pleasure yet the power of GOD shall alwayes be the conquerer to preserue vs so long as he will keepe vs in this world eyther he will binde their handes or strike their eyes with blindnes or amase their heartes and mindes Matth. 4. Marke Luke 13. And leauing Nazareth went and dwelt in Capernaum which is neere the sea in the borders of Zabulon and Nepthalim 14. That it might be fulfilled which was spoken by Isaias the Prophet saying 15. The land of Zabulon and the land of Nepthalim by the way of the sea beyond Iordan Galile of the Gentiles 16. The people which sate in darknesse sawe great light and to them that sate in the regiâ—â— and shadow of death light is risen vp   13. And leauing Nazareth I haue thought good therefore to adde this place of Matthew to the hystorie of Luke because it may be gathered that Christ to this time was accustomed to frequent the citie of Nazareth he bidding that citie farewell that hee might auoyde daunger hee went to Capernaum and the cities thereaboutes This history hath no difficultie but that Matthew seemeth to abuse the testimonie of the prophet into an other sense But if we weigh the naturall sense of the Prophet the applying of it to this present cause shal be apt and easie For Isaias after he had spoken of the most grieuous calamitie of the people that he might comfort them in sorow promiseth when the people shall be brought to the lowest ebbe presentlye delyueraunce shall followe which darkenesse being shaken off shall restore the light of lyfe The wordes are the darknesse shall not be according to the affliction that it had when at the first he touched lightly the land of ZebuloÌ„ the land of Nepthali nor afterwarde when he was more grieuous by the way of the sea beyonde Iordan in Galile of the Gentiles The people that walked in darkenesse haue seene a great light The Israelites were now oppressed with a double calamitie for first foure trybues or thereaboutes were lead into captiuitie by Theglath Pelefer Then wheÌ„ Salmanasar stroke all the kingdome of Israell there remayned a thirde plague whiche the Prophet about the end of the eight chapter saieth shal be the sharpest of all But nowe in the wordes which we haue rehearsed there followeth a mittigation because God reacheth his hande to his people death shall be easier to be borne then sicknesses were before Although saieth hee the whole people shall be blotted out yet the shining light of grace shall bring to passe that there shal be lesse darkenesse in this latter destruction then was in the double destruction of the tenne trybes Also I doubte not but that the promise ought to be extended to the whole body of the people which in shewe seemed to be in like miserable and lamentable estate For the Iewes do preposterously apply the same to the deliuerance of the citie of Ierusalem as if they lyght of lyfe had bene restored when by the flight of king Sennacherib the siege was raysed Certeinly it doth plainely appeare by the text that the Prophet had a further regard Therefore when he shall promise a general restitution of al the church it followeth that the lande of Zabulon and the lande of Nepthalim and Galile of the Gentiles were comprehended in the number of theÌ„ whose darkenesse of death were chaunged into the light of life The returne of the people from Babylon was the beginning of this light and as the morning At the length the sonne of righteousnes Christ came forth in his full brightnes and by his comming hee vtterly abolyshed the darknes of death Therefore P. to the Ep. 5. 14. admonisheth that in him was fulfilled that which euery wher is fouÌ„d in the prophets Awak thou that sleepest stand vp from the dead Now when wee knowe that the kingdom of Christ is spirituall it is necessary that the light of saluation which he bringeth and what help soeuer we receiue from him should be agreeable to the nature of the same VVherof it followeth that our soules are drowned in the darknes of eternal death vntil he lighten theÌ„ with his grace The Prophet speaketh of the ouerthrowing of a countrey but the condition of mankinde is described as in a glasse vntill it be sette at lybertie by the grace of Christ. That they that sate in darkenesse are sayd to see a great light so sodeine and so notable a chaunge dooth amplyfie the greatnesse of the diuine saluation The lower Galile was called Galile of the Gentiles not onely because it was so neere to Tyre and Sydon but because the Gentiles were there myngled amongst the Iewes especially for that Dauid had graunted certaine cities to king Hiram Matth. 4. Mar. 1. Luke 5. 18. And Iesus walking by the sea of Galile sawe two brethreÌ„ Simon which was called Peter and Andrew his brother casting a net into the sea for they were fishers 19. And he sayd vnto them follow me and I will make you fishers of men 20. And they straight way leauing the nets followed him 21. And when he was gone forth from thence hee sawe other two brethren Iames the sonne of Zebedeus and Iohn his brother in a shippe with Zebedeus their father mending their nets and he called them 22. And they without â—arying leauing the ship and their father followed him 23. So Iesus went about all Galile teaching in their Synagogue and preachinge the Gospell of the kingdome and healing euery sicknes and euery disease among the people 24. And his fame spread abroade through all Syria and they brought vnto him all sicke people that were taken with diuers diseases and grypinges and them that were possessed with deuilles and
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 innocent as doues 17. But beware of menne for they will deliuer you vp to the councils wil scourg you in the Synagogues 18. And yee shal be brought to the gouernours and kinges for my sake in witnesse to them and to the Gentiles 19. But when they deliuer you vp Like no thought how or what yee shall speak for it shal be giuen you in that houre what yee shall say 20. For it is not yee that speake but the spirite of your father whiche speaketh in you Marke Luk. 12. 11. And when they shal bring you vnto the Synagogues and vnto the rulers and Princes take no thought howe or what thing yee shall answer or what yee shall speake 12. For the holy Ghoste shall teache you in the same houre what yee ought to say The commaundementes which Matthew heretofore set downe doe only belong to their former progresse or iourny which was in few daies to be ended Now Christe proceedeth further and hee armeth them against the time to come that they might know that they were chosen to declare that message not for a short time but that there remained for them a matter of greater weight and of much more trauaile For though they were not presently brought forth into these broyles wherof Christ speaketh yet it was profitable for them to be warned before hande that if they then should abide any troubles they might know that these were but certeine preparations of a more harder warfar wherunto they were prepared This was also true in the first ambassage that the Apostles were lyke to sheepe amongst woolues but the Lorde sparing their infirmitie held backe the seueritie of woolues that they should not hurte peculierlye referring it to that time which the Lord had appoynted to handle them more straitlye For they were vsed as maryage guestes the Brydegroome being with them beefore the resurrection but after the Brydegroome departed from them that tendernesse and ease ceased and theyâ— estate was then so harde that they should then vnderstand that they were not in a vayne furnished before hand with these defences Also it may be that these wordes which were spoken at diuerse tymes were here by Mathew gathered into one place for Luke as we shal see after reporteth that the same woordes were spoken to the seuentie Disciples whiche were putte in the place of the Apostles But this is out of question that they were not by these wordes foretolde what successe they should haue of this iourney which they nowe entred into but that they were forwarned of the whole course of theyr apostleship 16. Beeholde I sende you The exhortation which presently followeth dooth shewe euidently whereto this admonition tendeth Therfore the text ought thus to be resolued you haue neede of wisdome and simplicitie because you shall be as sheepe amongst woolues But the reason is gathered of the necessitie because excepte they doe wisely looke to themselues they should be presently deuoured of woolues but if they were affrayde of the maddenesse of the woolues or were not carefull that they shoulde wauer and so at the length fall from theyr office VVee will first declare what this meaneth that they should be sent as sheepe amongst woolues Although menne are cruell and bloudy the Lorde could mittigate theyr crueltie who tameth and maketh gentle the wylde sauage beastes so ofte as hee pleaseth The Lorde doth not bring a great company of menne into the obedience of his Gospel but leaueth them in the fearcenesse of their witte he dooth it of purpose that hee might exercise his ministers And though all are woolues by nature whom GOD dooth not regenerate with the spirite of meekenesse yet Christe dooth especially note the raging enemies of the Gospell which hearing the shepheardes voyce are not tamed but are enflamed with greater crueltie Therefore the Lorde sendeth forth the ministers of his word on this condition that they should lyue amongst woolues that is that they shoulde haue manye deadlye enemies and shoulde bee compassed about with many daungers on euery side so that they shoulde hardly execute theyr office amongst so manye lettes And that theyr tryall might bee the sharper hee giueth them no weapons wherewith they shoulde violently defende themselues but casteth them vnarmed and naked to the teeth of the woolues For in that he compareth them to sheepe is not referred to gentle and quiet manners or to the lenitie of the minde but he onely declareth that they are nothinge stronger or more able to resist the violence of the enemies then are the sheepe againste the madnesse of the woolues Christe also requireth of his Disciples that they shoulde haue mindes as sheepe that they might striue with patience against the malice of the wicked and shoulde receiue iniuries quietlye but the simple meaninge of this place is that the Apostles had manye enemies mighty and cruell prepared agaynst them when as they themselues should be without all defence If anye manne except that this Antithesis cannot after this sorte stand betweene the sheepe and the woolues the aunswere is ready For though the Lord by calling the enemies of the gospel wolues dooth rather note their power then their delight to hurte yet because no manne is knowne for a woolfe except he waxe mad against the Gospell therefore he ioyneth these two togeather that they are caried with a cruell desire to suck bloud and also that they haue power to performe the same Bee yee therefore wise The meaning is that the wisdome in takinge heede should so be tempered that they should not be more fearful then becommeth them and so become more neglygent in theyr office For we see them which would be accounted circumspect and prouidente to become very tymerous and slothfull It is meete for the Dysciples of Christ to be cyrcumspect to take heede seeing that daungers doe hang ouer them euery where But because the greatest daunger is least they shoulde through slouth waxe neglygent hee commaundeth them sincerelye to goe forwarde whyther soeuer theyr calling shall carry them And this hee declareth by two similitudes when serpentes perceyue that they are hated they doe dilygently auoyde and flye from whatsoeuer is noysome to them so the faythfull are commaunded to haue care of theyr lyfe least they rashly leape into daunger and throw themselues into all perilles But the Doues on the contrary parte though they bee fearefull by nature and are subiect to innumerable daungers doe waite as carelesse creatures while they are stricken and commonlye they caste themselues into the snares of the takers To this simplicitie doth Christ exhorte his Disciples least too much fearefulnesse shoulde hynder them in perfourming theyr course There are some which as Phylosophers will more subtilly argue heere of the nature of the serpent and of the Doue but the similitude reacheth no farther Therefore we see that carnall wisdome or rather craftinesse condemned by Christ wherein a great multitude of menne flatter themselues more then is meete whyle they looke hether and
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
plague men with strange vnwonted diseases VVherin the diuine power of Christ shewed it self more euidently in triumphing ouer sathan not that sathan ruleth ouer men at his owne pleasure but as he hath power giuen him of the Lorde to hurt But as the Lorde being the onely authour of all good things yet he doeth chiefly shew his glory in especiall and extraordinarie benefites so also he would haue the power and tyrannie of sathan especially knowen in extraordinarie scourges though he also vseth his hand in light chastisements with which he doeth daily chastise vs. 12. VVoman thou art losed Christ in this myracle as in others giueth a testimony both of his power of his grace For he saith that he came for that cause that he might helpe them in misery The power is expressed in these words womaÌ„ thou art losed for of his authority he saith that he had the deliuerance in his hand Yet he addeth an outward signe of the vse wherof we haue entreated other where That the people glorifieth God it testifieth to vs that this heauenly benefite was euident For it was no obscure woorke whiche might by disputation be applied either way but it was such as gaue great and certaine occasion of praising God VVhereby the wickednesse of the master of the synagogue is reuealed 14. There are sixe dayes This controller dareth not condemne Christe openly but he turneth the poyson of his frowardnesse an other way condemning Christ ouerthwartly in the person of the common people And he was growen in malice to a madnes without reason he warneth them that there are sixe daies appoynted for labour but how wickedly and folishly defineth he that labor which is not permitted but for those 6. daies VVhy doth he not also forbid theÌ„ entring into the synagogue least they shoulde breake the Sabboth VVhy doeth he not commaund them to abstaine from the exercises of godlinesse If that men are only restrained froÌ„ their owne works on the sabboth day how wicked is it then to tie or restraine the spirit of God He commandeth them to come to be healed on other daies as though the power of God should lie and slepe on the sabboth and shoulde not rather that day more exercise the same for the saluation of his people For to what purpose are the holy assemblies but that the faithful should seeke and craue the aid and helpe of God Therfore this wicked hypocrite speaketh as if the lawfull obseruation of the sabboth should hinder the course of Gods benefites shoulde exclude men from calling vpon him and should depriue them of his grace 15. Eache one of you on the Sabboth day VVhen it was an easie matter to refel so grosse malice with diuers arguments Christ was content with this one if it be lawfull to shewe kindnesse on the sabboth day to beastes they faine a very preposterous worshippe if on that day the children of GOD should not be holpen But there is a double comparison in the woordes of Christe of the beast with the daughter of Abraham and of the haltar wherwith the asse or oxe is tied to the manger with the bandes of sathan wherin he holdeth men bound to their destruction You sayth he which are so scrupulous obseruers of the sabboth dare lose your oxen and asses that they may be led to the water why shall it not then be lawful for me to performe the like duety to the electe people of God especially where greater necessity requireth it namely when any manne is to be deliuered from the snares of sathan And though this wicked reprehender held his peace for shame yet we see that Christ wrought not any myracle so notable which the wicked did not cauil at Neither is it any maruell if Sathan applied all his study and endeuour to this purpose that hee mighte peruert the glory of Christe who ceaseth not daily to scatter his cloudes that he might by them obscure the holy woorkes of the faithfull It is to be noted that Christe calleth her the daughter of Abraham whose body had bene 18. yeres enthralled to sathan and he called her so not onely in respecte of the stocke as all the Iewes generally were proude of this title but because she was one of the true and naturall members of the church VVherein we do also behold that which Paule teacheth 1. Cor. 5. 5. that some are deliuered to sathan for the destruction of the flesh that the spirit might be saued in the day of the Lord. And the continuance of that time teacheth vs not to despaire though the Lorde doeth not presently heale our miseries Mathewe Marke Luke 13.   31. The same day there came certaine Pharisies and sayde vnto him Depart and goe hence for Herode seeketh to kill thee 32. Then sayde he vnto them Goe yee aâ—d tell that Foxe Beholde I cast out deuils and will heale still to day and to morowe and the thirde day I shall be perfited 33. Neuerthelesse I must walke to day and to morowe and the day followinge for it cannot be that a Prophet should pearish out of Ierusalem Also it cannot be certainly coniectured when this befell but that it is euident that Christ was then in Galile as in all the course of his trauaile he was more there then other where For they which would seeme to be his friendes perswade him to be out of Herodes iurisdiction if that hee would be safe Now it is vnknowen how they were affected which gaue this counsell but I rather coniecture when they sawe the moste parte of the people there giuen to Christ so that the doctrine of the Gospell was euery where receiued they assaied to driue him to some other place It is to be noted who these warners were Luke sayeth that they were some of the Pharisies but we know that secte was not so mercifull to Christe that it should be probable that they were carefull of his life VVhat then certainly their purpose was by casting a feare before him to driue him away into some corners for so they hoped that it shoulde come to passe that in shorte time his authority shoulde decay and his whole doctrine should vanish away But yet we must consider the purpose of Sathan the chief master and framer of this deuise for as by fearing the sonne of God he sought then to hinder the course of the Gospell so he nowe inuenteth and frameth newe terrours wherwith he might discourage the ministers of Christ and enforce them to leaue their course 32. Tell that Foxe beholde I cast out deuils It is certaine that hee speaketh of Herode Antipas And though he had the maners of a Foxe and a disposition no lesse seruile then crafty yet I do not thinke that he comprehendeth the subtelty of his whole life vnder this name of Foxe but his secreat deceits where he attempted to vndermine the doctrine of the Gospell when with open warre he durst not sette vppon it For Christe declareth though he was crafty
other side vnto Bethsaida while he sent away the people 46. Then assoone as he hadde sent them away he departed into a mountaine to pray 47. And when euen was come the ship was in the mids of the sea and he alone on the land 48. And he saw them troubled in rowing for the wind was cōtrary to them and about the fourth watch of the night hee came vpon them walking vpon the sea and would haue passed by them 49. And when they saw him walking vpon the sea they supposed it had bene a spirite and cryed out 50. For they all saw him and were sore afraide but anon he talked with them and sayd vnto them bee of good comfort it is I be not afrayd 51. Then he went vp vnto them into the shippe and the wind ceased and they were sors amased in themselues beyond measure and meruailed 52. For they had not considered the matter of the loaues beecause their heartes were hardned  21. Iesus compeld his disciples It behoued him to compell them because to leaue him they would not haue passed ouer to an other place but against their willes Also they doe herein declare howe much they obeye him while against their owne minde they giue place and obey his commandement And certeinly in shew it seemed very absurd that he would remaine alone in a desert place when night approched Therefore their aptnesse to be taught deserued so much the more prayse for that the authoritie of the heauenlye maister was more regarded and esteemed by them then that which might seeme probable on the contrary part And we do not rightly and perfectly obey God except we do simply follow whatsoeuer he commaundeth how much soeuer our sense repugne against the same Certeinly God alwaies hath the best reason and ground of his counsel and commaundement but he often hideth the same from vs that we might learne not to be selfewise but wholly to depend vppon his will Thus Christ compeld his disciples to passe ouer that hee might frame them to that rule of obedience which I spake of Neyther is there any doubt but that he would make himselfe a way to the miracle which next followeth 23. Hee went vp into a mountaine alone It is likely that the sonne of God from whom the tempest to come could not be hidde did not neglect in his prayers the preseruation of his disciples yet it is meruaile why he doth not rather preuent the perill then apply himselfe to prayer But that he might fulfill the partes of a mediatour hee sheweth himselfe to be both God and man and gaue testimonies of both natures as farre as the matter required VVhen he had all thinges at his owne will he shewed himselfe to be a man by praying neither did he that feignedlye but he shewed a sincere affection of humane loue towards vs. In this matter the diuine maiestie withdrew it selfe after a sort which yet shewed it self at length in his order But in going vp into the mountaine hee sought oportunitie that he might the freelyer pray farre from all noyse VVe know how easily the ardent zeale in prayer through the least disturbances either falleth away or else waxeth colde And though Christ had not this imperfection yet his will was to teache vs by his example diligently to vse all helpes which may deliuer our mindes from all the snares of the world that we being free may be wholely bent into heauen And solitarinesse much auaileth in this that they which prepare themselues to praier shoulde be the more diligent hauing God alone for witnesse powring out their heart into his bosome they should the more diligently examine themselues lastly cōsidering with themselues that they haue to doe with God let them lift vp themselues aboue themselues Yet it is to be noted that he setteth not downe a lawe as if it were not lawfull to pray any other where but in secrete for Paule also commaundeth vs to lifte vp pure handes euery where 1. Tim. 2. 8. And Christ himselfe sometime prayed before men and he also taught his disciples that they being gathered togither should conceiue praiers openly amōgst themselues But that libertie of praying in all places hindereth not but that they shoulde also vse priuate prayers in time conuenient 24. The shippe was nowe in the middes of the sea The readers shall finde this hystorie expounded by me vpon the sixt chapter of Iohn and therefore I will be the shorter heere Christe suffered his disciples to be tossed with a troublesome tempest and with some daunger for a time to that ende that they might with readier mindes receiue helpe when it should be brought them for the contrary winde roase about midnight or a litle before And thē at the fourth watche Christ appeared that is three houres ful before day so their faith was as hardly shakē with terrours as their armes were toyled with rowing But when necessitie it selfe most vrged them to desire their maisters presence they were too grosse and blockish to be afraid at his sight as if he hadde bene a spirite For this cause Marke sayeth that their hearts were blinded and vnderstoode not the matter of the loaues For by that myracle they were sufficiently taught that Christe wanted not diuine power to helpe his and that hee doeth carefully prouide for them when necessity so requireth Therefore their sluggishnes nowe is worthily condemned because they doe not presently call to minde that heauenly power a notable token whereof being shewed but late ought yet to be present before their eyes But through the fault of theyr sluggishnes they were afrayd beecause they had not profited by the former miracles so rightly as became them but their blindnes is especiallye reproued because they had forgotten that which they saw so late or rather that they applyed not their mindes to consider the Godheade whereof the multiplying of the loaues was testimony euident enough Yet Mark setteth downe two thinges in his wordes that they considered not thoroughly the glory of christ which was shewed in multiplying the loaues then he declareth the cause for that their heartes were hardened And that seemeth to be added not onely for the aggrauating of the greatnes of the fault but also to admonish vs of the infirmity of our minde that we should aske new eyes of the Lord. Certinely it was as I sayde euen now too beastly ignoraunce not to vnderstande as it were the palpable power of God Yet because all mankind is sicke of the same disease Mardoth of purpose make mention of the blindnes that wee might knowe that it is no new matter if men cannot see into the manifest workes of God vntill they be lightned from aboue as Moses also said Deut. 29. 4. Yet the Lord hath not giuen you an hearte to vnderstand And though the word heart doth often signifie the wil or the seate of affections yet here in this place as also in the place of Moses which I cited it is take for the mind
suffer manye thinges of the Elders and of the high Priestes and of the Scribs and be slaine and rise againe the third day 22. Then Peter tooke him aside and began to rebuke him saying master pitie thy self this shall not be vnto thee 23. Then hee turned backe and said vnto Peter get thee behind me Sathan thou art an offence vnto me because thou vnderstādest not the thinges that are of God but the thinges that are of men 24. Iesus then said to his disciples if any man wil folow me let him forsake himself and take vp his crosse and follow me 25. For whosoeuer will saue his life shall lose it and whosoeuer shal lose his life for my sake shal finde it 26. For what shal it profit a mā though he should win the whole world if he lose his own soule or what shall a man giue for recōpence of his soule 27. For the sonne of man shall come in the glorye of his father with his Angels and then shall he giue to euery man according to his deedes 28. Verily I saye vnto you there be some of them that stand here which shal not taste of death til they haue seene the son of man come in his kingdome 30. And sharpely hee charged them that concerning him they shuld tell no man 31. Then he beganne to teache them that the sonne of manne must suffer many thinges and shoulde bee reproued of the Elders and of the high Priests and of the Scribes and be slaine and within three dayes rise againe 32. And hee spake that thing plainly Then Peter tooke him aside and began to rebuke him 33. Then he turned back looked on his disciples and rebuked Peter saying gette thee behinde me Sathan for thou vnderstandest not the thinges that are of God but the thinges that are of men 34. And hee called the people vnto him with his disciples and said vnto them whosoeuer will follow me let him forsake himselfe and take vp his crosse and follow me 35. For whosoeuer wil saue his lyfe shall lose it but whosoeuer shal lose his life for my sake and the Gospels he shal saue it 36. For what shal it profitte a man though he should winne the whole world if he lose his soule 37. Or what shall a man giue for recompence of his soule 38. For whosoeuer shal be ashamed of me of my words amōg this adulterous sinfull generation of him shall the sonne of man be ashamed also when hee commeth in the glory of his father with his holye Aungelles Marke 9. 1. And he sayd vnto them verily I say vnto you that there be some of them that stand here which shal not tast of death till they haue seene the kingdome of God come with power 21. And he warned commanded them that they should tel that to no man 22. Saying the sonne of man must suffer manye things and be reproued of the Elders and of y e high Priests Scribs and be slaine and the third daye rise again 23. And he said to thē al if any man wil com after me let him deny himself take vp his crosse daily followe me 24. For whosoeuer will saue his life shall lose it and whosoeuer shall lose his life for my sak the same shal saue it 25. For what auantageth it a man if he win the whol world destroye himselfe or lose himself 26. For whosoeuer shal be ashamed of me and of my wordes of him shal the sonne of man bee ashamed when hee shal come in his glory and in the glory of the father and of the holye Angels 27. And I tell you of a surety there be some stāding here which shal not taste of death tyll they haue sene the kingdome of God Christ after he had made a shewe of his glory to come admonisheth his disciples what they should suffer that they also might prepare themselues to beare the crosse for the time of tryall was at hande for the which he knew them farre vnmeet except they should be furnished with a new force But Christ bent himself chiefly to shew this that his kyngdome should begin not with royal pomp nor with great riches nor with the pleasaunt allowaunce of the world but with a reproachfull death But there was nothing more difficult then to ouercome such an offence especially if we consider how throughly they were now perswaded of their master for they imagined that he should procure them an earthly felicity Therefore they were caryed away with a vaine hope earnestlye gaping for that time when Christe should sodenly reueale the glorye of his kingdome They had so litle mind of the ignominy of the crosse so that they thought it not lykely that any thing should befal vnto him to the contrary This cyrcumstaunce also was very hard that he shoulde be reiected of the Elders and the Scribes who had the gouernmente of the Church in their hands VVhereof it is easie to gather how necessary this admonition was But because it could not be but y t the only mention of the crosse would grieuously trouble their weak minds presently he healeth the wound and saith that the thyrd day hee shall ryse againe from death And certeinlye when as in his crosse there onely appeared the infirmitie of the fleshe our fayth shal finde nothing wherein it shall reste or comfort it selfe vntil it shall come to the resurrection wherein the power of the spirite shineth forth Therefore this course muste bee wisely holden by the ministers of the word which desire to teache with profit that they alwaies ioyne the glory of the resurrection with the ignominy of death But it is meruaile why Christ wold not haue his Apostles to testifie of him to whom hee had appoynted that office beefore For to what end were they sente but that they should bee preachers of the redemption which depended vpon the comming of Christe The answer is easie if we remēber those things which I thē set down nāely that they were not created doctours to declare the certeine and full testimonie of Christ but only that they might prepare schollers for a master that is to make them which were ouerwhelmed with drowsinesse apt to be taught and attentiue Further that commaundement was to laste but for a time and the preaching of Christ put an end to the same Now because the time of his death drewe neere and they were not as yet ready to witnesse their faith yea their confession shoulde haue bin had in dirision for the weaknes of their faith therefore the Lorde commaundeth them silence vntyll that others know that he is the conqueror of death and that he endue them with more constancy 22. Peter beganne to rebuke him It is a signe of immoderate heat that Peter vseth his maister thus yet hee seemeth to beare some reuerence towardes him that he tooke him aside and durst not reproue him before witnesses yet his intemperancy is great in that he warneth him as if hee were
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 we should be altogeather ouerwhelmed with sorowe so againe the Prophet telleth the faythfull that they haue iust cause to reioyce when the Redeemer is present with them And though he commendeth Christ with other titles as that he is iust and furnished with saluation yet Matthew tooke but that one poynt which serued for hys purpose namelye that he shoulde come poore or meeke that is vnlike to earthly kinges which excell in royall and pompous estate And this is added as a token of his pouerty that he should ride vpon an Asse or the Colt of an Asse For it is not to be doubted but that hee opposeth thys meane manner of riding against a princely pompe 6 The disciples went It is already spoken before that the disciples are here commended for their diligence and readines to obey For the authority of Christ was not so great that his bare name shoulde suffice to moue straungers Also it was to be feared least they shoulde bee charged with theft Therefore it doth hereby appeare howe much they credited the maister in that they answere not againe but trusting to his promise they hasted to execute that which they were commaunded Let vs also learne by their example to go through all lets and hinderances that we maye obey the Lorde in those things which he requireth of vs. For al lets set aside he shal finde passage and he wil not suffer our endeuours to be in vaine 8. And a great multitude The Euangelistes doe here declare that the people acknowledged Christ as a king But it might seeme to bee but a iest that the simple people by cutting downe of boughes and spreading of garmentes in the way should giue to Christ the vaine title of a king Yet as they did this in earnest and testified their obedience from their heart so Christ accounted them as fitte harauldes or proclaymers of his kingdome Neither is there any cause why we should meruaile at such a beginning when as at this day also he now sitting at the right hande of his father euen froÌ„ his heauenly throane calleth obscure men by whoÌ„ his maiestie is set forth in base manner That they cutte downe the boughes of Palmes as many interpreters doe gesse according to an auncient and solemne custome of that day I see no probability nor likelihood But it rather appeareth that they were moued with a soden instinct of the spirit to giue this honour to Christ when as the disciples which were examples of this matter to the reste of the multitude had thought of no such thing and this also may be gathered out of Lukes words 9. Osanna the Sonne of Dauid This prayer is taken out of the Psalm 118. 25. Matthew also doth purposely set down the Hebrew words that wee might knowe that these greetinges were not rashlye giuen to Christe nor that the Disciples spake at randon without regarde what wordes soeuer came vppon their tongues ende but they reuerently folowed that forme of prayer which the holy Ghost by the mouth of the Prophet had taught the whole Church For though he speaketh there of his kingdome yet no doubt but that he had speciall regard and would haue others to haue regard to that eternall succession which the Lorde had promised him For hee had prescribed vnto the Church a perpetuall order for prayer which was also vsed when the wealth of the kyngdome was decayed So it came to passe by custome that they euerye where vsed these wordes in theyr prayers for the redemption promysed And Mathewes purpose was as wee touched euen now to set down in Hebrew a verse notably and commonly vsed to declare that the people acknowledged Christ to be the Redeemer The pronunciation of the wordes is somewhat altered for it should rather haue beene sayde Hoschâ—a na Saue I beseech but wee know that the wordes can scarsly be translated into an other tongue but that somwhat of the sounde must be chaunged And the spirit did not onely teach the old people to praye for the kingdome of Christe but also prescribeth the same rule vnto vs now And when as God will not raigne but by the hande of his sonne the same is noted in these wordes when wee saye Thy kingdom come as it is more plainely declared in the Psalme Furthermore this praying to God that hee would preserue his Sonne our king we graunt that this kingdome is not erected by manne nor vpholden by the power of menne but standeth inuincible by his defence from heauen He is sayd to come in the name of God which doth not intrude himself but taketh the kingdom at the coÌ„mandemeÌ„t appointment of god which is more certeinely gathered out of Marke where there is another cry sette downe Blessed be the kingdome that commeth in the name of the Lord of our father Dauid For so they say in respect of the promises because the Lord had said that he would at the length deliuer that people had appoynted the meane of the restoring of the kingdom of Dauid Then we see that the honour of the Mediatour from whom the restitution and saluation of all thinges was to be hoped for is attributed to Christ. But when as they were common rude simple people which called the kingdom of Christ the kingdome of Dauid hereby we learn that this doctrine was commonly knowne which at this day seemeth to be so straung and hard because they are but litle exercised in the Scriptures In Luke are these few wordes added Peace in heauen and glory in the highest places VVherein there is no difficulty but that they aunswere not to the song of the Aungels which we had in the second chapter For there the Aungelles assigne the glory to God in the heauens and peace to menne vpon the earth here the peace aswell as the glory is referred to GOD. Yet in the sense there is no diuersitie For though the Aungels do shew the cause more plainely why it was meete that glory should be song to God namely because that by his mercy men enioy peace in this world yet the meaning is all one of that and this that the multitude now saith that peace is in heauen for we know that miserable soules can otherwise haue no peace in the world except God reconcile himself vnto theÌ„ from heauen Math. Mark Luke 19.   41. And when he was come neere hee behelde the citie and wept for it 42. Saying O if thou hadst euen knowne at the least in this day those thinges which belong vnto thy peace but now are they â—â—d from thine eyes 43. For the dayes shal come vpon thee that thine enemies shall cast a trench about thee and compasse thee round and keepe thee in on euery side 44. And shal make thee euen with the grounde and thy children which are in thee and they shall not leaue in thee a stone vpon a stone because thou knewest not the time of thy visitation 41. Hee wept vpon it VVhen as Christe desired
the kingdome of Christ there were pastours which laboured diligently and faithfully in building of the church but yet because this must needes be fulfilled it behooueth vs wisely to discerne betweene them And the holy Ghost hath purposely forewarned vs least any man shoulde hee deceiued by a vaine title and dignity of calling This was the Lordes doing Because the common capacitie of man could not conceiue how the pastours of the Church themselues shoulde reiect the sonne of God their Prince the Prophet calleth them backe to the secreat councell of God which thoughe we cannot conceiue in our vnderstanding yet may we beholde and wonder at it Therefore we must knowe that here is cutte off all occasion of questioning and expresly forbidden that no man should esteeme or measure the nature of the kingdome of Christ by the reason of flesh For the simplicity of it is wonderful which the Prophet exhorteth vs to reuerence for that his wil was so to abase it to the capacity of our vnderstanding Thou wilt allowe no more of the kingdome of Christ then seemeth probable to thee and the holy Ghost sayth that it is a mystery worthy of great admiration because it is hidde from the eyes of menne Therefore so ofte as there is mention of the beginning restitution state and the whole preseruation of the Churche let vs remember not to consult with our senses but giue the honor to the power of God and haue his secreat woorke in admiration Here also is set downe a secreat opposition betweene God and men for we are not onely commaunded to imbrace the wonderful maner of gouerninge the church because it is the worke of God but we are also called back from that fonde estimation of men which often darkeneth the glory of God As if the Prophet should haue sayd though men excell in glorious titles yet he doth very ouerthwartly that shall oppose theÌ„ against God wherby the diuelish wickednesse of the Papistes is confuted whiche doubteth not to preferre the determination of their Church before the woord of God For whereof doeth the aucthority of the woorde of God depende according to their opinions but of the pleasures of men so that there is no more authority left vnto God then that which he receiueth by the allowance of the Churche But the spirite teacheth vs farre otherwyse in this place namely that assoone as the maiestie of God shal appeare that all the world keepe silence 43. Therefore say I vnto you Christ directed his speache thus farre to the guids gouernors but before the people but now he speaketh likewise to the people themselues he had good cause so to do for that they assisted and holpe the Priestes and Scribes to hinder the grace of GOD. The Priestes were the beginners of this mischiefe but the sinnes of the people hadde already deserued to haue so corrupt and degenerate pastours to be shorte the whole bodye was bent with like malice to resiste God And this is the cause why Christ pronounced the horrible vengeance of God so generally against them all For as the priestes were puft vppe with their authoritye so the rest of the people was proude of theyr pretensed title of adoption Nowe Christe declareth that God is not bounde vnto them and that it shall therefore come to passe that the honour which they haue made themselues vnwoorthy of shall be bestowed otherwhere And this was once spoken to them but it is wrytten for all our sakes that if God shall chuse vs for his people that wee become not wanton with a vaine and wicked confidence of the slesh but lette vs againe endeuour to shewe our selues suche children towardes him as he requireth For if he spared not the naturall braunches what shal become of them that are grafted in Rom. 11. 21. The Iewes thought that the kingdom of God belonged vnto them by right of inheritance therefore without all care they became hardened in their sinnes VVe against nature do presently succede in their place and therfore it is much lesse tied vnto vs except we be râ—ted in true godlines And as we ought to be afraid of this that Christ sayth that they shall be depriued of the kingdome of God which shall prophane the same so the perpetuitie of the same which is here noted may comfort all the godly For Christe doeth declare in these woordes that thoughe the wicked doe beate downe the worshippe of God amongst them yet they shall not bring it to passe that the name of Christe shoulde be abolished and that true religion shoulde pearish because that God in whose hande all the endes of the earth are wil finde a seat and dwelling plate for his kingdome other where Thyâ— moreouer is to be learned out of this place that the Gospel is not therefore preached that it shuld lie barren and idle but that it might fructifie 44. VVhosoeuer shall fall on this stone Christe doeth more fully confirme the former sentence that he loseth nor waÌ„teth not any thing by that the wicked doe reiecte him for though their obstinacy be hard as stone or yron yet he will breake them in their owne hardnesse so his glory shall the more appeare in their destruction He sawe a wonderful vntowardnesse in the Iewes therefore it was necessary that this vengeance shoulde in this order be seuerely pronounced against them least they should pearish in their security This doctrine doeth partly teache vs with a tender and flexible heart quietly to deliuer our selues to be tamed by Christe partly also he confirmeth his against the ouerthwart and furious violences of the wicked whome hee will at the lengthe moste fearefully destroy They are sayde to fall vppon Christ which thrust at him to ouerthrowe him not that they clinie vppe higher then he but because theyr madnesse doeth cary them so farre foorth that they endeuour to pull Christ downe from on high But he declareth that they onely preuaile in this that in this conflicte they themselues shall be broken in pieces But whereas they shal lift vp theÌ„selues so proudly he telleth them before that they shall bring an other thing to passe namely that they shal be ground to pieces vnder that stone against the which they haue so boldly thrust 45. They perceiued that he spake of them The Euangelistes do declare how little Christ profited among them least we shoulde marueile because the doctrine of the Gospell doeth not winne all menne at this day to obey it Let vs also learne that it cannot otherwise be but that threates should make the wicked more and more madde For as God sealeth his woorde in our hearts so hee also woundeth wicked consciences with his hotte yron VVhereby it commeth to passe that vngodlinesse doeth the more burne out and shew it self Therfore we must pray vnto him to bring vs to a willing feare least the naked feare of his vengeance shuld more exasperate vs. That the only feare of the people restraineth them that they lay
and passed by on the other side 33 Then a certeine Samaritan as he iourneied came neere vnto him and when he saw him he had compassion on him 34. And went to him and bound vp his woundes and powred in oyle and wine and putte him on his own beast brought him to an inne and made prouision for him 35 And on the morowe when he departed hee tooke out two pence and gaue them to the host said vnto him take care of him and whatsoeuer thou spendest more when I come againe I wil recompence thee 36. VVhich now of these three thinkest thou was neighbour vnto him y t fel amōg the theeues 37. And he said he that shewed mercy on him thē said Iesus to him goe and doe thou likewise Though those thinges which Matthew in the 22. chapter and Marke in the 12. doe reporte haue onely something in them like to this hystory and be not one yet I haue chosen to set it down in this place because that when Matthew and Marke doe say that this was the last question wherewith the Lord was tempted Luke maketh no mention of that matter And he seemeth to omit it of purpose because that he hadde reported it other where Yet I doe not saye that it is one and the same hystory for Luke hath some thinges diuerse from the other two They all agree in this that a Scribe moued this question to tempt Christe But hee whom Matthew and Mark do make report of at the length departeth well affected for he yeeldeth to Christes aunswere and sheweth a token of a mild spirit apt to be taught Note also that Christ likewise saith that he is not far from the kingdome of heauen But Luke bringeth in an obstinate man swelled with pride in whome there appeareth no token of repentaunce And it may be sayde without absurditie that this question of the true righteousnesse and obseruation of the lawe and of the rule of good lyfe was ofte moued to Christ. But whether Luke reporteth this in an other place or whether he pretermitted that other question because that former history was sufficiēt in respect of the doctrine the likenesse of the doctrine seemeth to require that I should confer the three Euangelists together Now it must bee considered what occasion moued this Scribe to aske this question of Christ which was because he was an interpreter of the law and was offended at the doctrine of the Gospel because he thought that the authoritie of Moses was thereby diminished But hee did it not so much of zeale to the law as that hee tooke it disdainefully that hys maister should lose any honour Therefore hee demaundeth of Christe whether he would professe any thing more perfecte then the lawe For though hee vttereth not this in wordes yet his captious question tendeth to this to bring Christ to be hated of the people Further Mathew and Marke doe not attribute this subtiltie to one man onely but they do teach that the matter was done by agreement and that one was chosen out of the whole company who seemed to excell the reste in witte and learning Luke also doth somewhat differ from Matthewe and Marke in the manner of mouing the question For in him the Scribe demaundeth what men should doe to attaine eternall life and in the other two what is the greatest commaundement in the law Ye◠it is to one end for hee assaulteth Christ subtilly so that if hee could draw any thing out of hys mouth that differed from the law he might shake him vp as an Apostata and an aucthour of wicked backsliding LV. 26. VVhat is written in the law He heareth another maner of aunswere of Christ then he looked for And Christe shewed no other rule of a holy righteous life thē that which was deliuered in the law of Moses because that the chiefe perfection of righteousnesse is contayned vnder the perfect loue of God and of our neighbours Yet it muste be noted that Christ spake here of the meanes to obtaine saluation according to the question that was moued to him For he doth not plainely teach here as he doth otherwhere how men shoulde come to eternall lyfe but how they shoulde liue that they might be accounted righteous before God It is euident that the law teacheth men howe they shoulde frame theyr lyfe to purchase their owne saluation before God But that the law can do nothing but condemn and is therfore called the doctrine of death and is saide to encrease transgressions Rom. 7. 13. the fault is not in the doctrine but in vs because it is impossible for vs to performe that which he commaundeth Therefore though no manne is iustified by the law yet the law it selfe containeth the chiefe righteousnesse for it doth not deceitfully promise saluation to them that follow the same if any man doth fullye obserue whatsoeuer it commaundeth Neyther should this manner of teaching seeme absurd to vs that God should first require a righteousnes of workes and shoulde after offer it freelye without good workes because it is necessarye for men to acknowledge theyr owne iust damnation that they might be driuen to flye to the mercy of God Therfore Paule dooth compare both the righteousnesses togeather Rom. 10. 5. that we might know that God iustifieth vs freelye beecause we haue no righteousnesse of our owne But Christ applyed himselfe in this aunswere to the Lawyer and had respect to the manner of the question mooued For he demaunded not whence they should seeke their saluation but by what works it should be attained MAT. 38. Thou shalt loue the Lorde Marke setteth downe a preface and saieth that the God of Israel is the only Lord. In which words GOD would sette forth the authority of the law two wayes For this should be both a sharpe spurre to stirre vs vp to worship God while wee are certeinly perswaded that we worshippe the true maker of heauen earth for doubting dooth naturallye make vs slouthfull and it dooth sweetely allure vs to loue him because that hee adopteth vs of hys free grace to be his people Therefore least the Iewes should be afrayde as it commonly vseth to be in thinges that are doubtfull they heare that the true and onely GOD prescribeth them this rule for them to liue by And least that distrust should draw them backe God commeth to them familiarly and commendeth his free couenaunt vnto them Yet notwithstanding it is not to be doubted but that God would make himselfe known from all Idolles least the Iewes should be drawne away but shuld keepe themselues in the true worshyppe of him alone But nowe if no vncerteinety canne hynder the miserable Idolaters from following their loue with a madde heate what excuse shall the hearers of the Law haue if they become slouthfull when God hath reuealed himselfe vnto them That then which followeth is a briefe summe of the lawe which Moses also setteth downe For when as the lawe was deuided into Tables of the
charity towardes menne The aunswer is though the worshippe of God is farre more excellent and pretious then all the dueties of a ryghteous lyfe yet the outwarde exercises of them are not of themselues of that value as to ouerthrowe charitie For wee knowe that charitie pleaseth GOD simplye and of it selfe when as hee doth not regarde nor allowe of sacrifices but to an other ende Note that hee speaketh heere of naked and vaine sacrifices for Christ dooth oppose a faygned kynde of holynesse againste true and sincere honestye The same doctrine is found also in diuerse places of the Prophets that the hypocrites might know that the sacrifices are of no value which are not offred in spirite and trueth for God is not pleased with the sacrifices of beastes where charitie is neglected 34. Then when Iesus sawe It is vncerteine whether this Scrybe did profitte anye further afterwardes or no but beecause hee sheweth himselfe apt to be taught Christ reached his hande forth vnto him and teacheth vs by his example to helpe them in whome there appeareth some beeginning eyther of readinesse to be taught or of right vnderstanding For it seemeth that Christ said that this Scribe was not farre from the kyngdome of heauen for two causes namely because he would yeeld to his duety and did wisely discerne the outward profession of the worship of God from the necessary dueties of neighbourhood Further Christe tolde him that hee was not farre from the kingdome of GOD not so much to praise him as to exhort him to goe forwarde and in his person he encourageth vs al that being once entred into the right way we shuld goe the cheerefullier forward By these wordes we are also taught that many while they are yet in errour doe yet with closed eyes come to the waye and are by this meanes prepared to runne in the race of the Lord when tyme shall serue That which the Euangelistes doe saye that the mouthes of the aduersaries were stopt so that they durste not tempte Christ any more must not so be taken as if they ceased and left of their obstinate frowardnes For they fretted inwardly as wilde beastes vse to doe when they are shutte vp in caues or as fierce horses doe byte vppon the brydle But the more they shewed themselues hard harted and their rebellion not to be vanquished the more notable triumph did Christ get vpon them both And this his victory must not a little encourage vs neuer to bee amased in defending of the trueth being sure of the successe It shal come oft times to passe that the enemies shall frowardlye lift vp thēselues euen to the end but God will bring it to passe at the length that this madnesse shall fall vppon their own heades and the trueth shall notwithstanding proceede with the victory Math. 22. Mark 12. Luk. 20. 41 VVhile the Pharises were gathered togeather Iesus asked them 42. Saying what thinke yee of Christ whose Sonne is hee They sayde vnto him Dauids 43 Hee sayd vnto them how then doth Dauid in spirite call him Lord saying 44 The Lorde saide to my Lord sitte at my right hande till I make thine enemies thy feotestoole 45 If then Dauid called him Lorde howe is hee his sonne 46 And none could answere him a word neither durste anye from that daye forth aske him any moe questions 35 And Iesus aunswered and saide teaching in the Temple How say the Scribes that Christe is the sonne of Dauid 34 For Dauid himself said by the holy Ghost the Lorde said to my Lord sitte at my right hand till I make thine enemies thy footstoole 37 The◠Dauid himselfe calleth him Lorde by what meanes is he then his sonne And much people heard him gladly 41 Then hee saide vnto them howe saye they that Christ is Dauids sonne 42 And Dauid himself saith in the booke of the psalmes The Lorde saide vnto my Lord sitte at my right hand 43. Till I shal make thine enemies thy footestoole 44 Seeing Dauid calleth him Lord howe is hee then his sonne 42. VVhat thinke ye of Christ Marke and Luke doe more plainly declare why Christe asked this question namelye beecause the Scribes had this corrupt opinion amongst them that the promised Redeemer should bee some one of the sonnes and successours of Dauid who should not bring with him any thing more excellent then the nature of manne For presently euen from the beginninge Sathan endeuoured by all the meanes he coulde to thrust in some fained Christ who should not be the true mediatour betweene God and men Because that God had so often promised that Christe shoulde come of the seede or loynes of Dauid this perswasion was so deepely setled in the hearts of all menne amongst the Iewes that they would neuer be drawen from this perswasion to beleue that he shoulde not haue the nature of man Therefore Sathan suffered them to acknowledge Christe to be very man and the sonne of Dauid because he should haue tempted in vaine to ouerthrow this article of the faith but that which was worse he spoyled him of his Godheade as if he shoulde bee some one of the sonnes of Adam And by this meanes the hope of the eternall life to come and the spirituall righteousnesse was abolished But since that Christe came into the worlde heritikes haue endeuoured by many engines or snares to ouerthrowe sometime his manhoode sometime his Godheade least that hee shoulde haue full power to saue vs or least that we shoulde haue familiar accesse vnto hym Further sith that the hower of death was now at hand the Lorde himselfe would make his Godheade knowen that all the godly might without feare put their confidence in him For if he were only man it were neither lawfull to glory in him nor to hope to be saued by him Now we vnderstand his purpose that he shewed himselfe to be the sonne of God not so much for his owne sake as that he might establish our faith on his heauenly power For as the infirmity of the fleshe wherein he came neare to vs maketh vs bolde to approche neare vnto him so if that onely shoulde be before our eyes it would rather fill vs with feare and desperation then make vs to be of good hope Yet it is to be noted that the Scribes are not reprehended because they taught that Christ shoulde be the sonne of Dauid but because they imagined Christ to be meere manne who shoulde come from heauen to take vpon him the nature and person of a man Neither doeth the Lord speake these woordes expresly of himselfe but he simply sheweth that the Scribes were in a wicked errour which only loked for a Redemer from the earth and of the progenie of man But thoughe it was an olde opinion amongst them yet we gather by Mathew that they were asked before the people what they thought 43. Howe then doeth Dauid in spirite The saying of Christe that Dauid spake in spirit is a forceable and vehement speache For he
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
they should make their ennemies ashamed But thoughe Christe giueth at the same tyme a minde and power to speake yet I do thinke that he meant another thing by ioyning these two words togither as if that Christ shuld promise that he woulde gouerne their tongues so that they shoulde answeare wisely and to the purpose He addeth further that this wisedome shoulde haue the victory against all theyr ennemies because they coulde not resist nor speake agaynste the same Not that their impudencie should giue place to the truthe but because the truth against the which they sette themselues in vaine should triumph ouer their frantike boldnesse And I would that all men that are required to make confession of their faith woulde repose themselues in thys hope for then the power and maiestie of the spirite would shewe it selfe farre otherwise to the ouerthrowe of sathans ministers Now while we are caryed partly by our owne sense and puffed vppe with pride we runne headlong rashly or goe further forwarde then is mere and partly we are withholden and restrained with peeuish fearfulnesse and wofull experience sheweth that we are destitute of the grace of God help of his spirite Further when in Mathew and Marke Christ calleth it the spirite of the father which speaketh in vs and sayeth heere that hee himselfe will giue vs a mouth we do gather that it is proper and peculiar to him to directe vs by the spirite LVKE 19. By your patience possesse your soules Christe doth here teache his disciples a farre other way to preserue life then the reason of manne would teache For euery manne doeth naturally desire to keepe his life in safety and we doe all seeke for those meanes of preseruation which wee thinke to be best and we flee from all daunger to be short we seeme not to liue except we be well garded And Christ giueth vs this fortresse for our life that we should walke through fire water and swordes alwayes in daunger of death And truely no manne committeth his spirite rightly into the hand of God but he which is alwayes ready to die and learneth euery day to liue In summe Christ commaundeth vs to possesse our life both vnder the crosse and amongst the continuall terrours of death MATH 10. And then shall many be offended Nowe he rehearseth the temptations which shall come by euill examples And this is very grieuous and harde to ouercome when Christ himselfe should be a stone of offence to many whereat some shoulde stumble or others at the sighte thereof should goe backwarde and others doe fall away 1. Peter 2. 7. 8. And it seemeth to me that Christ in this woorde comprehendeth diuers kindes of troubles because they doe not onely fall away which were entred into a right course but many become enemies to Christ others forgetting modesty and equity become raginge madde others become prophane men and cast of all sense and feeling of godlinesse others do take themselues liberty in such troubles to commit sinne 11. Many false prophets shall arise This admonition differeth frō the former where Christ sayeth before that many shuld come in his name For there he spake onely of the deceiuers which shortly after the entrance of the gospel shuld fain thēselues to be Christes But now he saith that there shuld false teachers arise which shuld corrupt the foūd doctrine with errours as Peter teacheth that the church shuld be in no lesse dāger of this mischiefe vnder the gospel then it was before vnder the law 2. Pet. 2. 1. wherfore there is no cause why errors the subtil practises of sathan the corruptions of godlines shuld ouerthrow the minds of the godly because that no man is rightly established in Christ but he which hath learned to stād against such assaults For this is a right trial of our faith when it standeth without remoouing against such false doctrines as shal arise And he doeth not only say that false prophets shall come but also that they shal be so subtile as to deceiue so as they shal draw sectes after them And heere we haue neede to take great heede because the multitude of them which follow errours do as a violent storm enforce vs to turne our course if we be not throughly setled in God whereof there is somewhat spoken before 12. Because that iniquitie shall abounde No man should be ignorant howe farre and wide this mischiefe shoulde spreade it selfe but very fewe doe marke it For sith the light of the Gospell doth more plainly discouer the malice of men the desire to doe well waxeth colde and is almost quenched euen in good and well minded men For euery man thinketh with himselfe that those things are loste which are done for this or that man for that experience and daily vse declareth that all menne almost are vnthankefull or faithlesse or wicked Truely a great a dangerous temptation For what can bee more absurde then to allowe of that doctrine which seemeth to ouerthrowe the loue of godlinesse and the force of charitie But where the Gospel taketh place charitie with the heat wherof the hearts of all men should be enflamed rather waxeth colde But the fountaine of this mischiefe must be noted which Christe vttereth thus For many doe waxe faint because that for weakenesse they cannot stand in the floud of iniquitie which floweth euery where Christ then requireth his disciples to be thus strong as they may stande fast in these wrastlings As Paule commaundeth 2. Thes. 3. 13. that we should not be weary of behauing of our selues louingly and kindely Therfore though the loue of many being ouerwhelmed with the abundance of sinnes shoulde waxe colde Christ sayeth that this let must also be ouercome least that the faithfull for such euil exāples shuld giue ouer as men tired Therfore he rehearseth that sentence that no man can be saued but hee which shall striue lawfully and shall continue to the ende 14. And this Gospell of the kingdome shall be preached VVhen the Lorde had preached suche a sermon as had giuen no small occasion of sorowe thys consolation was added in very good time either for the raising vp of the mindes ouerthrowen or for the strengthening and staying of them that are falling for what soeuer sathan shall deuise and how many stirres so euer he shall make yet the Gospell shall goe forward vntill it be spredde through the whole world And though this was incredible yet it behooued the Apostles hauing this warrant of their maister to hope well beyond hope and with courage to goe forwarde to discharge their calling Some doe obiecte the Antipodes and other people which do dwel farre away which as yet haue heard nothing of Christ but it is easily answeared For Christ doeth neither note all the perticular partes of the world neither doeth he appoynt any certaine time but only sayeth that the Gospell which all men thought shoulde bee speedily banished out of Iudea the proper dwelling place shoulde be spred to the
the outwarde sacrifices were ended and that afterward there should be no vse of the old priesthoode although the building of the temple should stande God was no more to be worshipped after the accustomed order but because the substaunce and truth of the shadowes were now fulfilled the figures of the law are turned into the spirit For though Christ offered a visible sacrifice yet it must be spirituallye esteemed as the Apostle teacheth in the Epistle to the Heb. 9. 14. that the price and fruit of the same maye appeare But the outward sanctuary profited nothing to miserable menne when the vaile being broken it was left naked for the inwarde vaile of their infidelitie tooke from them the sight of the light of their saluatioÌ„ That which Matthewe addeth of the quaking of the earth and of the cleauing of the rockes was done in the very same moment as I by some probability doe gather Also the earth by this meanes not onelye gaue testimony to the creatour of it but is also cited as a witnesse against the hardnes of a cursed nation For hereby it appeared what wonderful obstinacy this was which neither the shaking of the earth nor the cleauing of the stones could moue 52. And the graues opened This was also a speciall wonder whereby God declared that his sonne entred into the prison of death not that he should remaine prisoner there but that hee might bringe out all which were holden captiues For at what time as the contemptible infirmitye of the flesh was to be seene in the person of Christe the royall and diuine power of his death pearced euen to the places belowe This is the reason why he being presently to be laid in the graue should open all other graues Yet it is doubted whether the graues were opened beefore the resurrection For the resurrection of the Saintes whiche is added a little after in my iudgement followed after the resurrection of Christ. For it is absurde which some interpreters doe imagine that they should lye alyue and breathing for the space of three dayes in the graue To me it seemeth probable that at Christes death the graues presently opened and when he arose some of the godly receiuing breath went forth and were seene in the Citie For Christe is therefore called the first borne of the dead the first fruits of them that rose againe 1. Cor. 15. 20. Col. 1. 18. For by his death he beganne a new life and by his resurrection hee perfourmed the same not that the deade at his death shoulde presentlye he reuiued but because his death was the fountain and beginning of life This reason therfore doth notably agree when the breaking open of the graues should be a prophesie of a new life the frute it selfe or the effecte whereof appeared three daies after for Christe risinge he brought out with him other companions out of the graues Further by this token it was declared that he neither died nor rose againe priuately for himself but that he might breath foorth a fauour of life vppon all the faithfull Yet here groweth a question why God would that some onely shoulde rise againe when as the society of the resurrection of Christ equally appertained to all the faithful I do answear because that the time was not yet full come when the whole body of the Churche should be gathered to their head there was a shew of the new life set foorth in a few which all are to hope for For we doe know that Christ was on this condition receiued vp into the heauens that the life of his members shoulde as yet be hidden vntill that it should be manifested at his coÌ„ming Col. 3. 3. 4. But that the godly mindes might the more comfortably stir vp theÌ„selues in hope it was profitable that the resurrection which shuld be common to all should be tasted of in some few The other question is more difficult what afterward became of these Sainctes for it seemeth absurd after they were once admitted by Christ to be partakers of the newe life that they should againe retourne into the dust But as the answer is neither easie nor ready so it is to no purpose to labour muche in a matter not necessary to be knowen It is not likely that they continued long in the companie of menne for it was behoueful that they should be seene onely for a short time that the power of Christ might be made manifest in that glasse or image But sith the will of God was in the personne of them to confirme amongest them whiche liue the hope of the heauenly life it shall not be absurde if we say that when they had done thys duetie they againe rested in their graues Yet it is more likely that the lyfe whiche was giuen them was not after taken from them For if it hadde beene a mortall life it coulde not haue beene a testimonye of a perfecte resurrection Further though the whole world shoulde arise and Christ shoulde no lesse raise the wicked to iudgement then the faithfull to saluation yet because that he properly rose for his Churches cause of right hee bestowed so great honour onely vppon his Saincts that they should arise togither with him VVhere Mathewe doeth honourably call Hierusalem a holy Citie he doeth not giue it this title in respect of the merites of the Citizens for we knowe that it was then filled with all filthinesse of sinnes so that it rather was a denne of theeues but because it had beene chosen of God that holinesse which was established by Gods adoption could be blotted out by no corruption of men vntill the reprobation of the same should be made manifest Or if any man would haue a shorter answear on the behalfe of men it was prophane on the behalfe of God it was holy vntill the ouerthrow or pollution of the temple which befell not long after Christ was crucified â—4 VVhen the Centurion Sith Luke made mention of the lamentation of the people not onely the Centurion with his souldiers acknowledged Christ to be the son of God but the Euangelists do expresly report thyâ— of him for the amplifying of the matter because it should be a wonder that a prophane man not brought vp in the law but void of true godlines shuld get that iudgemeÌ„t of those signes which he saw VVhich coÌ„parison auailed not a litle to condeÌ„n the blockishnes of the city For it was a sign of horrible madnes that none of the Iewes besides the simple coÌ„mon people wer moued by the shaking trembling of the frame of the world Though God in so grosse blindnes suffered not the testimonies which he gaue of his son to be hidden So not only true religioÌ„ made the pure worshippers of god to see that they might see the glory of christ set forth froÌ„ heauen but the very sence of nature coÌ„pelled straÌ„gers yea and soldiers to coÌ„fesse that which they learned neither out of the law nor of masters Because Mar. saith y t the
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
little before they had made their accounte that the Lorde was risen and they assuredly spake as of a matter well knowen vnto them now when they doe beholde him with their eyes their senses are so shaken with admiration that they imagined him to be a spirit And though this errour was not without fault which came of their infirmitie yet they had not so forgotten themselues as that they should be afraid of delusions but though they thought that they were not mocked yet they do rather incline to this that the image of the resurrection was proposed to them in a vision by a spirite then that Christ himselfe shuld be present a liue who euen now of late was dead vpon the crosse So they suspected it not to be a deceitfull vision as if it had been a vaine Ghost but being afraid they only thought that they had beene shewed by a spirite that which they saw in deede 38. VVhy are yee troubled By these woordes they are warned that they shoulde cast feare out of their mindes that by gathering their senses togither they might iudge as of a matter whereof they had good triall for so long as men are holden with perturbations they are blind in the manifest light Therefore to the ende the disciples may conceiue a sure knowledge they are commanded to consider the matter with setled and quiet mindes In the second parte Christe reprooueth the other faulte namely that by wauering betweene diuers thoughts they hindred them selues And hee sayeth that doubtes doe arise signifying that the knowledge of the truthe is therefore choaked in them that seeing they shoulde not see because they doe not suppresse the peruerse imaginations but rather by giuing them libertye they giue them the preheminence And truely we doe prooue by experience that this is too true euen as the cloudes if the skie be cleare in the morning being caried vppe on high do darken the cleare light of the Sunne so while we doe permit our owne reasons with too muche libertie to arise against the woorde of God that which was euident to vs before is taken out of our sight It is mete when there appeareth any shewe of absurditie by sifting the reasons on either side to make search and it cannot otherwise be but that our mindes in doutfull matters should be caried hether and thether but the meane must be holden in sobrietie least that flesh shoulde lift vppe it selfe higher then is meete and shoulde send foorth their thoughts farre against the heauen 39. See my handes He maketh their corporall senses witnesses least they shoulde thinke that he setteth a shadowe before them in steade of a body And first he distinguisheth a corporall man from a spirite as if hee should say Sight and feeling shall prooue me to be the manne in deede which before was conuersant with you for I am cloathed with the same flesh which was crucified and as yet it beareth the markes Further sith Christ sayeth that his body is palpable and compacte of sounde bones and by these notes distinguisheth the same from a spirite this place is aptly and truely alleaged by our men to the refellinge of the grosse errour of transubstantiation of breade into the body or of the locall presence of the body which preposterous menne doe imagine to be in the holy supper For they would haue the body of Christ to be there where there appeareth to be no signe of the body But by this meanes it should followe that he hadde chaunged his owne nature that he shoulde cease to be that which he was and wherby it was prooued to be the very body by Christe himselfe If they doe except against this that his side was then pearced and his feete boared through with the woundes of the nailes and so also his handes but that Christ is now whole and sounde in heauen this cauill is quickly answeared For the question is not onely in what shape he appeared but what he speaketh of the true nature of his flesh And he doth attribute this as proper to him that he may be felt that he may differ from a spirite Therefore also at this day it is necessary that this difference shoulde remaine betweene the flesh and the spirit which by Christes woordes was appoynted as it may be gathered to be for euer And of the woundes this must be accounted that by thys lesson he teacheth all vs that Christe rather rose for vs then for himselfe when as he being the conquerour of death and endewed with the blessed and celestial immortalitie yet for their sakes which are his he would for a time beare the markes of the crosse This truely was a wonderfull fauour towards the disciples that he hadde rather want somwhat himselfe of the perfecte glory of the resurrection then that they shoulde bee defrauded of suche a helpe for their faith But it is a foolish and an olde wiues fantasie to imagine that he should yet remaine so wounded when he shall come iudge of the worlde MARKE 14. Hee appeared vnto the eleuen as they sate togither I do thinke that the participle aâ—akeimenois is not heere vsed for sittinge downe at meate as some doe translate it but for sitting together and this is not done without reason if this yet be agreed vppon to be the firste vision which is heere described For it was no time to suppe about midnighte Also if the table hadde beene ready prepared it shoulde not agree wyth that whyche Luke sayeth a little after that Christe demaunded whether they hadde anye meate to eate And it is a phrase vsed in Hebrewe to sitte downe for to rest in some place And the reproofe whyche followeth rather belongeth to the first vision then to the seconde for as Iohn witnesseth the disciples reioyced when they hadde seene the Lorde the morrowe after the Passeouer their vnbeliefe was then reprooued That seemeth to be too muche restrained that many do restraine these words of Marke to Thomas onely Therefore I hadde rather to expounde it simplie that Christe when hee firste appeared to the Apostles blamed them because they beleeued not them whiche hadde beene eye witnesses of his resurrection Thoughe the hardnesse of heart is not condemned in this alone that they gaue no credite to menne but because they beinge conuicted with the successe of the matter it selfe they woulde not so yet accepte the testimonie of the Lorde Therefore sith Peter and Marye Cleopas and his fellowe were not the first witnesses of the resurrection but onely subscribed to Christes wordes it followeth that the rest of the Apostles did iniurie to the Lorde because they beleeued not his woordes whiche yet were nowe prooued true by their effecte VVherefore their hardnesse of heart is worthily reprooued because that a corrupt obstinacie was added to their slouthfulnesse as if that of sette purpose they should desire to suppresse that which appeared to be true not that their purpose was to extinguish the glory of their maister or to reprooue him
offered in the heauenly oracles doeth profite vs nothing But nowe if by vnderstanding we do not perceiue what shoulde be right howe shoulde our will be able to yeelde obedience Therefore it must be granted that we are weake euery way so that the heauenly doctrine is not otherwise profitable and effectuall to vs but so farre as the Spirite doeth frame our mindes to vnderstande the same and our hearts to be subiecte to the yoake of the same and therefore that we may become sitte disciples to him it is necessary that all trust in our owne witte being cast away to aske for light from heauen and also leauing the folish opinion of free will to deliuer our selues to be gouerned by God And it is not without a cause that Paule in the first to the Corrinthians the third chapter and the eighteene verse doth commaunde menne to become foolish that they may be wise to God for the light of the spirite cannot be extinguished by a worse darknesse then by trusting to our owne witte Furthermore lette the readers obserue that the disciples hadde not the eyes of the minde opened wherewith without the helpe of God they might discerne mysteries but as they are compreheÌ„ded in the Scriptures and so was that fulfilled which was spoken in the hundreth and nineteene Psalme and eighteene verse Lighten mine eyes that I may consider the maruellous woorkes of thy lawe For God doeth not giue suche a Spirite to his childrenne as shoulde abolishe the vse his woorde but rather it should make the same frutefull VVherefore fanaticall menne doe wickedly vnder pretence of reuelations graunt themselues libertie to despice the Scripture For that which we doe reade heere of the Apostles Christ worketh daily in all his for that by his spirit he directeth them to vnderstand the Scripture but not to carye them to vaine imaginations But it is demaunded why Christe hadde rather loose his labour for the space of whole three yeres then to open their eyes presently I doe aunsweare first thoughe the fruite of the labour doeth not so speedily appeare yet it was not vnprofitable for being lightened a newe they also felte the profite of the former time For I doe take that their mindes were opened not onely that they might afterwardes be apt to learne if any thing shoulde be taught them but that they might call to memorie for their profite the doctrine hearde before in vaine Furthermore that ignorance by the space of three yeares doeth teache vs a profitable lesson that they obtained not this knowledge a newe by any other meanes then by the heauenly light Adde also that Christe in this shewed an euident token of his Godhead because that hee was not onely a minister of the outwarde voyce which should giue a sounde in the eares but by his secreate power he pearsed into the mindes and so he declareth that it belongeth to him alone which Paule denieth to the doctours of the Churche 1. Corrinthians 3. 7. yet it is to be noted that the Apostles were not so voyd and depriued of the light of vnderstanding but that they knew some few principles but because it was only a smal taste whiche they hadde this is accounted the beginning of true vnderstanding while the vaile being remooued they doe see Christe plainely in the Lawe and the Prophets 46. Hee sayde vnto them so it is wrytten By this texte is their quarrel confuted whiche doe pretende that the outwarde doctrine is but in vaine if that we haue in vs by nature no power to vnderstande the same To what ende say they shoulde the Lorde speake to the deafe But we see where the Spirite of Christe which is the inwarde maister perfourmeth his parte that the labour of the minister which teacheth is not lost For after that Christe endewed his with the Spirite of vnderstandinge they doe receiue fruite by that which he teacheth out of the Scriptures And euen amongest the reprobate thoughe the outwarde voyce vanisheth awaye as if it were deade yet notwythstandinge it maketh them inexcusable And as concerninge the woordes of Christ they are gathered of that principle It is necessary that what soeuer is wrytten shoulde be fulfilled because that God witnessed nothing by his prophets but that which hee woulde certainly bring to passe But by the same woordes wee are taughte what must be chiefly learned out of the law and the Prophets for sith Christe is the ende and soule of the lawe without him and besides him what knowledge soeuer is obtained is vaine and friuolous VVherefore as any manne shall desire to profite best by the Scripture lette him bee alwayes bente to thys poynte And nowe Christe doeth heere firste sette downe his death and resurrection and afterwardes the fruite whiche shall come to vs by them bothe For whence commeth repentaunce and forgiuenesse of sinnes but because oure olde manne is crucified with Christe Romanes 6. and the 6. verse that throughe the same wee maye arise to newnesse of life for by the sacrifice of his death our sinnes are cleansed and our filthinesse washed with bloude but righteousnesse is obtained by the resurrection Therefore hee teacheth that the cause and matter of oure saluation muste be soughte in hys death and resurrection for from thence proceedeth reconciliation with God and regeneration into a newe and spirituall life And therefore it is plainely expressed that as well forgiuenesse of sinnes as repentance caÌ„not be preached but in his name For neither can we hope for imputation of righteousnesse neither growe to the deniall of our selues and newnesse of life but so farre foorth as he is become our righteousnesse and sanctification 1. Cor. 1. 30. But because we haue entreated at large in another place of this summe of the Gospel it is better that the readers should thence seeke for any thing whiche they haue forgotten then to be burdened with repetition 47. Amongst all nations beginning first Now doeth Christ at the lengthe declare euidently that which hee had before concealed that the grace of redemption which he brought doth generally appertaine to all nations For though the calling of the Gentiles hadde beene oft foretold by the Prophets yet the same had not beene so reuealed as that the Iewes â—huld easily admit them into the hope of saluation with them Therefore vntill the resurrection Christ was not supposed to be the redeemer but of that one speciall people And then was the wall first broken downe that they which before were straungers and scattered abroade might be gathered into the sheepefolde of the Lorde Yet in the meane season least the couenaunt of God might seeme to bee in vaine Christe placeth the Iewes in the first degree commaunding that they should first beginne at Hierusalem for because that God had peculiarly adopted the stocke of Abraham it was meete that it shoulde be preferred before the rest of the worlde This is the right of the first begotten which Ieremiah assigneth vnto them 31. 9. Paule also doeth euery where
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
as muche force as the vniuersall sentence who soeuer shall not be borne againe c. Furthermore by this worde borne againe he doth not meane the amending of one parte but the renuyng of the whole nature VVhereuppon it followeth that there is nothing in vs but that whiche is corrupt For if it bee necessary that the whole and euery part be renued it must needes followe that the corruption is spread abrode euery where Concerning which matter wee will speake shortly after Erasmus following Cyrillus his iudgement did euill translate the aduerb anothen from aboue I confesse that the signification thereof is doubtfull amongest the Grecians but we know that Christe did talke with Nicodemus in Hebrew Furthermore there had beene no place there for the doubtfull saying wherewith Nicodemus being deceiued doth childishly doubt of the second natiuitie of the flesh Therefore he conceiued no other thing out of the words of Christ but this that a man must be borne againe before he can enter into the kingdome of God 4 How can a man be borne Although the manner of speeche whiche Christ vsed was not expressed in the law tho prophets notwithstanding forasmuch as there is mention made euery where in the scripture of renouation and it is one of the first principles of faith it is manifest what euill successe the Scribes had as then in the reading of the Scripture It was not only one mans fault to be ignoraunt of this what the grace of regeneratiō ment but forasmuch as they were al almost occupyed in friuolous shiftes and fallacies that which was the chiefest in the doctrine of godlines was neglected The like example haue wee in papistrie at this day For seeing that they doe weatie themselues all their whole life in hidden speculations they doe no more knowe what belongeth properly vnto the worship of God the hope of our saluation vnto the exercises of Godlinesse then coblers and neatheards do know the course of the starres yea whilest that they delight them selues in strange mysteries they doe openly contemne the naturall doctrine of the scripture as vnmeete for the degree of a master teacher It is therfore no maruel that Nicodemus doth here as it were stumble at a straw For this is the iust vengeance of God that those who seeme to themselues to bee most excellent and graund Doctors with whom the simplicitie of the common doctrine is base and vile are astonied in small points 5 Vnlesse a man be borne of water This place hath beene diuersly expounded For some haue thought that the two partes of regeneration are distinctly expressed and that by this worde water is signified the deniyng of the olde man and by spirite they vnderstoode the newe life Othersome doe thinke that it comprehendeth an hidden matching of contraries as if Christ did set water and the spirite namely the pure moyst elements against the grosse nature of man So that they expound this saying Allegorically as though Christ did commaund vs to put off the heauie and weightie masse of flesh and to be made like to water and the ayre that we may couet vpward or at least be not so muche depressed toward the earth But both these opinions seeme to me to be contrary to Christe his meaning Chrysostome vnto whom the greater part subscribeth referreth the worde water vnto Baptisme so that the sense shold be that we enter into the kingdome of God through baptisme because the spirit of God doth regenerate vs ther. And here came in that opinion that baptisme was necessarie to the hope of eternall life But admitte Christe doth speake in this place of Baptisme yet the wordes are not so to be vrged that he includeth saluation in the outward signe but he rather ioyneth water with the spirite because he doth testifie and seale vnto vs by that visible signe the newnesse of life which GOD alone doth worke in vs by his spirite It is true indeede that we are driuen from saluation by neglectyng of baptisme and I doe confesse that in this sense it is necessary but the hope of saluation is falsly included vnder the signe And a concerning this place I can by no meanes bee persuaded to thinke that Christe speaketh of baptisme for that had beene out of due time For wee must alwayes marke what was the intent and purpose of Christ which we haue before declared namely that hee intended to exhort Nicodemus vnto newnes of life because he was not fit to receiue the Gospel vntyll he began to be another man Therefore it is one and a simple sentence that we must be borne againe that we may be the children of God and that the holy spirit is the authour of this second begetting For whereas Nicodemus did dreame of Pythagoras his regeneration Christe to the ende hee might take from him this errour added this in steede of an interpretation that it commeth not to passe naturally that men are borne againe neither yet that it is needful that they put on another body but that they are borne when as they are renued in minde and heart through the grace of the spirite Therefore hee putteth the spirite and water both for one thing neyther ought this to seeme hearde or racked For it is an vsuall maner of speakyng in the scripture when as mention is made of the spirite to adde this woorde water or fire to expresse the force thereof Now we haue sometimes had this that it is Christe that baptiseth with the holy spirite and fire where by fire is meant nothing els but the spirite and doth onely shewe how the same doth worke in vs. And whereas he doth heere put water first it skilleth not much yea this speech runneth better then the other namely because the plaine and manifest meaning doth followe the Metaphore As if Christe did say that no man is the child of God vntill he be renued by water and that this water is the spirite that purgeth vs and which being powred into vs by his power inspireth the power and force of the heauenly life seeing that we are by nature altogether drie and wythered And to the end Christe may vpbraid vnto Nicodemus his ignorance he doeth induce a kinde of speeche vsed in the scripture For Nicodemus ought to haue acknowledged at length that that which Christ said was taken out of the common doctrine of the Prophetes Therfore water is nothing els but the inward purgation and quickening of the holy spirite Moreouer the cōiunctiō copulatiue is cōmōly takē expositiuely namely when as the former member is expounded by the latter And moreouer the text agreeth with mee For when as Christ doth by and by adde a reason why we must be borne againe making no mention of water he teacheth that the newnes of life which he requireth consisteth only in the spirite whereupon it followeth that the water is not to be separated from the spirite 6 That which is borne of flesh Hee proueth by contraries that the kingdome
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
is true in respect of his diuinitie the manner of speech importeth an other thing namely that he himselfe as he was man was in heauē It might be said that there is no mention made of place but y t Christ is onely distinguished from the rest by this condition because he is heyre of the kingdome of God from which all mankinde is banished but seeing that it is common and vsuall enough in Christe by reason of the vnitie of person to haue that which is proper to the one nature to bee translated vnto the other wee neede not to seeke for any further aunswere Therefore Christe who is in heauen hath put on our flesh that stretching foorth his brotherly hand he may carry vs vp to heauen with him 14 And as Moses He doth more plainely declare to what ende hee said thath it is he alone to whom heauen is opened namely that he may bring in with him all those who will now followe him as their guide For he doth testifie that he is laide open and made euident vnto al men that he may make all men partakers of his power To be lifted vp doth signifie to be placed in an high place that all men may see him This commeth to passe by the preaching of the gospel For whereas some doe expounde it to be meant of the crosse it agreeth not with the text and it is nothing to the purpose Therefore the meaning of the woordes is plaine that Christe shal be lifted vp by the preaching of the gospel like to a banner that all men may beholde him as Esay foretolde Hee setteth downe a figure of this lifting vp in the brasen serpent which Moses erected the beholding whereof did cure those that were wounded with the deadly byting of Serpents VVe know the historie which is conteined Num. 21. 9. Furthermore it is cited in this place to this end that Christ may declare that by the preaching of the gospel hee shall be set in the sight of all men that whosoeuer shall beholde him with faith may be saued VVhereby wee must gather that Christ is plainely set before our eyes in the gospel least any man should complaine of obscuritie and that this reuelation is common vnto all men and that faith hath her sight and beholding wherewith shee may see Christe as if hee were present like as Paul saith that he is plainly depainted out with his crosse when hee is truly preached And this is no vnproper or farre fet similitude For as that was only the externall shape of a serpent within there was no deadly or venemous thing so Christ tooke vpon him the shape of sinful flesh being yet cleane void of sin that he might cure in vs the deadly woūd of sin Neither was it is vaine that the Lord in times past whē the Iewes were wounded of serpents did prouide such a kinde of medicine And this did serue to confirme the wordes of Christe For seeing that he saw that he was contemned as an obscure vile person he could bring in no fitter thing then the lifting vp of the serpent As if he shoulde say that it ought not to seeme an absurd thing if contrarie to the opinion of men he be extolled from lowe degree vnto higher because that was shadowed in the figure of the serpent vnder the law Now the question is asked whether Christ doth compare himselfe to the Serpent because there is some likelihood or he giueth vs to vnderstand that it was a sacrament as was Manna For although Manna was bodily food appointed vnto the present vse yet Paul doth also testifie that it was a spirituall mysterie Both this place and also that that the serpent was kept vntill suche time as through the superstition of the people it was turned into an idoll do induce me to thinke the same concerning the brasen serpent If any man thinke otherwise I doe not contend 16 For so God Christ openeth the first cause and as it were the fountaine of our saluation and that least any doubt should remaine For our mindes haue no quiet resting place vntill such time as they come vnto y e free loue of god Therfore like as we cā seek the whole matter of our saluatiō no where els saue only in Christ so we must mark whēce Christe came vnto vs why he was offered vnto vs to be our sauiour Both these things are plainly deliuered vnto vs in this place namely y t faith in christ doth giue life vnto al mē that Christ brought life vnto vs because our heauēly father wil not haue mākind whō he loueth to perish And here must marke the order diligently For when as the originall of our saluation is once handeled as there is wicked ambition ingrafted in our nature so straightway there creepeth into our mindes diuelish imaginations concerning our owne merites Therefore we feigne that GOD is mercifull vnto vs for this cause because hee iudged vs to bee worthie to bee regarded But the scripture doth euery where extoll his meere and simple mercy which may abolish all merites And this is the sole meaning of Christe his wordes when hee setteth downe the cause in Gods loue For if wee will goe any higher the spirite locketh the gate by the mouth of Paule teaching that this loue is grounded in the purpose of his will And truly it is manifest that Christe said thus to the ende hee might drawe men from respecting themselues vnto the only mercie of God And he saith plainely that God was not moued to deliuer vs because he did marke that there was something in vs that was worthie of so great a benefite but he assigneth the glory of our deliuerance wholy vnto his loue and that doth better appeare by the text for he saith that the sonne is giuen vnto men that they may not perish VVherupon it followeth that vntill such time as Christ doth vouchsafe to helpe vs beeing lost we are all appointed vnto eternall destruction And Paule also sheweth this by the circumstance of time namely because we were loued whenas yet we were enemies through sinne Surely where sin doth reigne we shall finde nothing but the wrath of GOD which bringeth with it death Therfore it is mercy alone that reconcileth vs vnto God that it may also restore vs to life Yet this kinde of speech seemeth to be contrarie to manye places of scripture whiche doe laye the firste foundation of Gods loue toward vs in Christe and without him they shew that God doth hate vs. But we must remēber that which I said before that the secrete loue wherewith God imbraced vs with himself because it floweth from his eternall purpose is aboue all other causes and that the grace which he wil haue shewed vnto vs and whereby we are lifted vp vnto the hope of saluation doth begin at the reconciliation gotten by Christ. For seeing that it must needes be that he hateth sin how shal we be persuaded that he loueth
the Hebrewes 12. 25. comparing the law and the gospell together saith Seeing that they escaped not free who despised him that spake vpon earth take heede that yee despise him not which is from heauen Therefore Christe will be acknowledged in his ministers but so that hee remayne Lorde alone and that they be contented with the degree of seruaunts especially when the matter commeth once to a comparison he will be so distinguished that he may be chiefe 32 And that which hee heard and saw Iohn goeth forward in his office For to the ende that he may make readie disciples for Christe hee commendeth his doctrine for the certaintie thereof that he vttereth nothing but that which he receiued of his father Seeing and hearing are set against all manner doubtfull opinion vaine rumors and all manner of inuentions For he giueth them to vnderstande that he taught nothing but that which he knewe well But some man will say that he deserueth small credite who hath nothing but that which he hath hearde I aunswere that he meaneth by this worde that Christe was taught of his father so that he bringeth nothing but that which is diuine as it was reuealed vnto him by GOD. And that agreeth with all the person of Christe forasmuch as he was sent into the worlde of his father to be an interpreter and Embassadour Afterwarde hee reprehendeth the vnthankefulnes of the worlde which refused so certaine and faithfull a witnesse so wickedly and haynously And also hee remoueth a stumblyng blocke which might turne away many frō the faith hinder the course of many For as we are wont too muche to depende vppon the iudgement of men many do esteeme the Gospel according to the contempt of the world at least whē they see it euery where reiected being preuented with this preiudice they are more loth and slow to beleeue Therefore so often as we see such waywardnes of the worlde yet let this admonition kepe vs in the constant obedience of the same that it is the truth which came from God VVhen hee saith that no man receiueth it his meaning is that there are very few and almost none that are faithfull if they be compared vnto the huge multitude of the wicked 33 And hee that receiued his testimonie Heere he exhorteth and incourageth the godly to imbrace the doctrine of the Gospel without feare As if he shoulde say that there is no cause why they should bee ashamed of their smalenesse of number sithence they haue God to be the authour of their faith who alone is aboundantly sufficient for vs like vnto all Therefore although the whole worlde doth discredit the gospel yet this ought not to keepe backe the godly from subscribing vnto GOD. They haue also that wherin they may quiet and pacifie thēselues when as they know that to beleeue the gospell is nothing els then to subscribe vnto the Oracles of God In the meane while we gather that this is the propertie of faith to leane vnto God and to be established in his word For there can be no subscription vnlesse God doe speake first By which doctrine faith is not only distinguished frō all mans inuentions but also from an vncertaine and doubtfull opinion For it must be answereable vnto the truth of God which is exempted from all doubting Therefore as God cannot lye so it is an absurd thing for the faith to wauer Being armed with this defence we shall continue victorers continually with what engins soeuer Satan do goe about to trouble and shake vs. Out of this place also are we taught howe acceptable a sacrifice faith is before God For as he maketh most account of his truth so we cannot do him any greater worship then whilest that by our faith we professe that he is true then doe we giue him his due honour So men cannot do him any greater iniurie then when they doe not beleeue the gospell For hee cannot be spoyled of his truth but that all his glory and maiestie must be abolished And his truth is after a sort shut vp in the gospel and hee will haue the same knowen there VVherefore the vnbeleeuers leaue nothing for God so much as in them lyeth not that their impietie doth any whit impayre the credit of God but that as much as in them lyeth they reproue and accuse him of vanitie Vnlesse we be more then stony this so excellent a title wherewith faith is adorned ought to kindle in our mindes the most feruent desire of the same For what great honour is this whereunto God doth vouchsafe to extol miserable wretches that they who are by nature nothing els but lying and vanitie should be accounted meete to approoue with their subscription the holy trueth of God 34 For whom God sent Hee confirmeth the sentence next going before For he sheweth that we haue truly to deale with God when as we receiue the doctrine of Christe for Christe came from none other saue only from his heauenly father Therefore it is God alone that speaketh by him And truly we giue lesse honour vnto the doctrine of Christ thē we ought if we doubt to acknowledge it to be diuine Not by measure This place is expounded two maner of wayes for some doe extende it vnto the common dispensation that God who is the fountaine of all good thinges which can neuer be drawen drie is not emptied when he powreth out his gifts vpon men aboundantly They which take water out of any vessell to distribute it doe at length come vnto the bottome but we need not to feare any such thing in God for the aboundance of his giftes shall neuer be so large but that he can exceede the same whensoeuer he will with newe liberalitie This exposition seemeth to haue some colour because the sentence is indefinite yet do I rather follow Augustine who doth interprete this to bee spoken of Christe Neither ought this to be any let that there is as yet no mention made of Christ in this member seeing that the last member doth take away all doubtfulnesse where that is restrained vnto Christ which might seeme to be spoken generally of manie For without doubt these wordes are added expositiuely that the father hath giuen the sonne all things into his hand because he loueth him Therefore they are to be read in one text And the worde of the presentence doth signifie a continuall act For although he was once endowed with the spirite according to the chiefest perfection and yet notwithstanding he floweth continually as out of a fountaine farre and wide hee is therefore not vnfitly saide euen now also to receiue of the father But and if any man had rather expound it simplie the alteration of the tence is not straunge in such verbes Now the sense is manifest that the spirite was not giuen Christe by measure as if the facultie and store of that grace wherein he excelleth were limitted by some measure as Paul teacheth 1. Cor. 12. 7. and Eph. 4. 7.
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
eyes to see his manifest glory withall VVee doe also offend dayly both wayes First of all this is vnto vs a great let that we doe only beholde Christ with fleshly eyes whereby it commeth to passe that we doe see in him no worthie thing For wee doe peruert whatsoeuer is in him and his doctrine with our corrupte sense such sinister interpreters are we Againe being not contented therewith wee catch hold of many false thinges which may breed the contempt of the Gospel Moreouer many men doe forge to themselues monsters vnder colour whereof they may hate the Gospell Therfore the worlde doeth of set purpose beat back the grace of God The Euangelist expresseth the Iewes by name that we may know that the murmuring did proceede from them who did boast of the title of faith and the Church that al of vs may learne reuerently to receiue Christ when he commeth humblie vnto vs and the nigher he is vnto vs so much the more willingly to come vnto him that he may extoll vs vnto his heauenly glory 43 Murmur not amongest your selues He layeth to their charge the faulte of murmuring as if he should say my doctrine containeth no matter of offence but because you are reprobates it moueth your poysoned minds and therefore is it vnsauerie because you haue an vnsauerie palate and taste 44 No man can c. He doth not only accuse their wickednesse but doth also tell them that this is the peculiar gift of God to embrace the doctrine which hee setteth before them which he doth for this cause least their vnbelief do trouble the weake For many mē are holden with this foolishnesse that they do depend vpon the respect of men in matters appertaining vnto God whereby it commeth to passe that they suspect the gospel so sone as they see that the world doth not receiue it Againe the vnbeleeuers flattering themselues in their frowardnes dare condemne the gospel because it doth not please them Therfore christ affirmeth on the contrary y t althogh y e doctrine of the gospel be preached vnto al men generally yet cānot all men receiue it but that they haue need of a new mind a new vnderstāding and that therfore faith is not in mans will but that it is God who giueth it Because to come vnto Christ is put metaphorically in this place for to beleeue the Euangelist to the end he may frame the metaphor in the contrary member sayth that they are drawen whose mindes God doth illuminate and whose heartes he bendeth and frameth vnto the obedience of Christ. This is the summe that it is no maruell if many do loath the gospel because no man shall euer bee able to come vnto Christ willingly saue he whom God shal preuent with his spirite And thereupon it followeth that all men are not drawen but that God doth graunt this grace vnto those whom he hath chosen As touching the manner of drawing the same is not violent whiche may compel a man with an externall motion yet notwithstanding it is an effectuall motion of the holy spirit which maketh men that were vnwilling to be willing VVherfore that is false and prophane that none are drawen saue those who are willing as if man did shew himselfe obedient vnto God of his owne motion For in that men do follow God willingly they haue that now of him who hath framed their heartes to obey him 45 It is written in the prophetes Christ confirmeth that whiche he saide with the testimonie of Iesaias that no man commeth vnto him saue he whom the father draweth He calleth them the Prophetes in the plural number because al the Prophesies were gathered into one body so that all the bookes of the prophets might worthily be counted one booke Furthermore the place which is cited is extant in Iesaias chap. 54. 13. and Ier. 31. 34 VVhere speaking of the restoring of the Church he promiseth vnto her sonnes taught of God VVhence we may easily gather that the Church can by no other meanes be restored vnlesse God taking vpon him to play the scholemaster do bring the faithfull vnto himselfe The maner of teaching whereof the Prophet speaketh is not placed only in the external voyce but also in the secret working of the holy ghost To bee briefe this teaching of God is the inward illumination of the heart In that hee saith all it ought to bee restrained vnto the elect who are only the true children of the Church Now it is no hard matter to see how Christ applyeth this prophesie vnto the cause which he hath in hand Isaias teacheth that the Church is then edified indeed whē it hath childrē who are taught of God Therefore Christ inferreth fitly that men haue not eyes to see the light of life vntil God doth open thē Also he standeth vpon the vniuersall word because he reasoneth thence that all those who are taught of God are drawen effectually that they may come And hereunto appertaineth that which foloweth by and by VVhosoeuer therfore hath hearde The summe is that the reprobate are euen giuen ouer vnto destruction whosoeuer doe not beleeue because God doth make all the children of the Churche and the heyres of life his obedient schollers VVhereupon it followeth that none of the elect of God are strangers from the faith of Christ. Therefore as Christ did before denie that men are apt to beleeue vnlesse they be drawen so he doth nowe pronounce that it is the effectuall grace of the spirite wherby they are drawen that they may necessarily beleeue By these two members is quite ouerthrowen all the libertie of free will whereon the Papistes doe dreame For if wee begin to come vnto Christe then when the father hath drawen vs the beginning of faith is not in vs neyther any preparation againe if all doe come whome the father hath taught he doth not only giue them the earnest of faith only but faith it selfe Therefore in that we doe willingly obey the direction of the spirite this is a parte of grace as it were the sealing because God should not draw vs if reaching out his hand only he left vs to our own choise And he is properly said to draw vs when he extendeth the power of his spirite euen vnto the full effect of faith They are said to heare of God who do submit themselues vnto God when he speaketh vnto them inwardly that with all their heart because the spirite reigneth in their hearts Commeth vnto mee Hee sheweth the vndiuisible coniunction which he hath with the father For the meaning of the wordes is that it cannot be but that they shal addict themselues vnto Christ whosoeuer are the disciples of God and that they are vnapt to bee taught of God who do reiect Christ because this is the only wisedome which the elect do learn in Gods schoole to come vnto Christ. For doubtlesse the father who sent him cannot denie himselfe 46 Not that any man hath seene the father saue he who
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
is perfect pure and free from all fault himselfe And we must take that as spoken to vs all which was then spoken to a few namely that whosoeuer doth accuse another he doe appoint vnto himselfe the law of innocencie otherwise we doe not seeke to haue the euill deeds punished but do rather enuie the persons of y e men But in the meane season he seemeth to take away iudgement out of y e world so that no man dare professe himselfe to be a punisher of wickednes For what Iudge shall there be found whose conscience shall not bee giltie in some point what witnesse shall there come abroad that is subiect to no offence Therefore he seemeth to driue away all witnesses from the common place of iudgement and al iudges from the seate of iudgement I answere that this is no simple forbidding whereby Christ forbiddeth sinners to doe their dutie in correcting the faults of other men but that Hypocrites alone are reprehended by these wordes who being more then seuere yea cruel Iudges in other mens faultes doe gently flatter themselues in their owne vices Therefore a mans owne sinnes shall not hinder him from correcting the faultes of other men and when need shall require let him also punish so that he hate whatsoeuer is to be condemned aswell in himselfe as in others Yea wee must begin here that euery man doe aske his owne conscience and be a witnes and iudge against himselfe before he descend vnto others So shall it come to passe that we shal be at the staues end with sin without the hatred of men 9 And were accused of their conscience Here it appeareth what great force an euill conscience hath Although these wicked hypocrites were determined to mocke Christ with their cauils yet so soone as he once pricketh them with one worde being striken they flie away VVith this hammer must we breake the pride of hypocrites to wit wee must call them backe vnto Gods iudgement Although it may be that the shame which they suffer amongst men shall be more forceable with them then the feare of God Notwithstanding this is a great matter that they doe confesse themselues to be giltie of their owne accord whilest that they flie away being ashamed VVe must also note the circumstance which is expressed immediately as one of them did exceed another in honor they were so much the sooner touched with their giltines And would to God there were but so much shamefastnesse in our Scribes who doe all they are able at this day in the Pope his behalfe y t they may ouerthrowe Christ but they are become so shamelesse that being polluted with all offences they boast of this that they may be reprochfull without punishment Furthermore we must note how much this feeling of sin wherewith the Scribes were touched differeth from true repentance For we must be so moued with the iudgement of God that notwithstanding we must not flie into corners out of the fight of the Iudge but let vs rather run straightway vnto him to craue pardon Iesus was left alone The spirit of wisedome brought this to passe that the wicked departed hauing tempted Christ in vaine Neither is it to be doubted but that wee shal escape ouercome al the engines of our enemies if sobeit we suffer our selues to be gouerned by the same spirite but it falleth out that we are therfore oftentimes oppressed because neglecting their lyings in waite we are nothing carefull to take counsell or trusting to our own wisdome we do not consider how necessarie the gouernment of the spirit is for vs. He saith that Christ remained alone not that he was left of the multitude common people which he taught before but because al the Scribes which brought foorth the adultresse did trouble him no longer VVhen it is said that the woman abode with Christ let vs learne by this example that there is nothing better for vs then to be brought giltie before his iudgement seat so that we do submit our selues quietly meckly obediently vnto his iudgement 11 Neither do I condemne thee It is not said that Christ doth simply acquit the woman in this place but that he doeth only set her at libertie neither is it any maruell For he would take nothing vpon him that was not meet for his person He was sent of his father to gather together the lost sheep of Israel therfore being mindfull of his vocation he exhorteth the woman vnto repentance he comforteth her with the promise of grace They which gather hence that adulterie is not to bee punished with death they must of necessitie graunt by the same reason that inheritances are not to be diuided because Christ would not make himselfe a 〈◊〉 â—ayes man in that busines betwene two brethren Yea all manner of wickednes shal be exempted froÌ„ the punishment of y e lawes if the adulterers be forgiuen For then shall the gate be set open for all maner vnfaithfulnes for witchcraft gluttonie theft Moreouer the adultresse wheÌ„as she priuilie stealeth in a bastard she doth not only steal the name of a familie but she translateth the right of the heires being taken away from the lawfull issue vnto strangers And this is the head of euils that the wife which was coupled vnto an husband doth set foorth her selfe to commit wickednes with his shame doth also violate the holy couenant of god without which there remaineth no holines in y e world And yet this is the Papisticall diuinitie that Christe brought in in this place the law of grace wherby adulterers may be set free from punishment And whereas they do go about to blot out by all meanes out of the minds of meÌ„ the grace of Christ which the doctrine of Christ doth euery where set foorth vnto vs they do only preach the law of grace w t open mouth in this point And why so that they may defile all beds almost with their vnbrideled lust and that freely This proceeded from that diuelish single life that they commit whooredome generally who may not haue a lawfull wife And let vs hold that Christ doth so forgiue meÌ„ their sins that notwithstaÌ„ding he doth not ouorthrow politike order he doth not abolish iudgements punishments appointed by the Iawes Sin no more Hence we gather what is y e end of the grace of Christ namely that a sinner being reconciled vnto god do worship the author of his saluation by liuing godlilie holily To conclude we are called vnto repentance in the same word of God wherin pardon is offered vnto vs. And although this exhortation doth respect the time to come yet the remembrance of the former life doth also humble sinners 12 Therfore Iesus spake vnto them againe saying I am the light of the world â—e that followeth me shall not walke in darknes but shall haue the light of life 13 Therfore the Pharisees said vnto him Thou doest testifie of thy selfe thy testimonie is not true 14 Iesus answered
that this is our sonne and that hee was borne blinde 21 But howe hee nowe seeth we know not or who hath opened his eyes we know not he hath age aske him he shall speake of him selfe 22 These thinges said his parents because they feared the Iewes For the Iewes had already conspired that if any man shoulde confesse that he was Christe he should be cast out of the Synagogue 23 Therfore said his parents he hath age aske him 18 Beleeued not VVe must in this place note two thinges that they doe not beleeue that the myracle was done and that being of their owne accorde blinded with a wicked hatred which they did beare against Christ they see not that which is manifest The Euangelist reporteth that they beleeued not If the reason be demaunded it is not to be douted but that their blindnesse was voluntarie For what doth keepe them from seeing a most manifest worke of god which was before their eyes yea that being more then conuict they doe yet notwithstanding not beleeue that which they knowe is true saue only because the inward wickednesse of their heart doth keepe their eyes fast shut Paule teacheth that the same is also fulfilled in the doctrine of the Gospell for he saith that it is not couered or obscure saue only to the reprobate whose minds the God of this world hath blinded 2. Cor. 5. 3. 4. Beeing admonished with suche examples let vs learne not to lay stumbling blockes in our owne way which may keepe vs from beleeuing The Euangelist calleth the gouernours the Iewes by Synecdoâ—he 19 It this your sonne Because the matter would not frame the former way they assay a newe way but the Lord doth not onely myraculously euen here also disturbe their endeuours but turne them vnto a contrary ende Furthermore they do not demaund one particuler question only but they did pack more things together that they may cut of all occasion of answering But the parentes of the blind man doe only take the one halfe of the manifold and captious interrogation whereunto they answere they testifie that he was their sonne and that he was blinde from his mothers wombe Hereupon it followeth that hee doeth not see naturally but that his eyes were opened myraculously But they passe ouer this latter thing because it was odious by which their silence they bewray their vnthankefulnesse For truely seeing they had so great a benefite of God powred vpon them they should haue beene feruently bent to praise and magnifie his name But being afraid they do as much as in them lyeth bury the grace of God saue only that they make theyr sonne a witnesse in their steede that hee may both with lesse enuie and greater credite declare the whole matter as it was done And although they doe wisely inuent this middle meanes whilest they them selues eschew danger y t they may testifie concerning Christ ouerthwartly by the mouth of their sonne yet is this no let but that by the mouth of the Euangelist the spirite may condemne their softnesse because they doe not in the meane season their owne dutie Therefore how much more vnexcusable are those who doe ouerwhelme Christe with his doctrine his myracles his power and grace and that by their vnfaithfull denyall 22 They conspired This place teacheth that the custome of excommunication was auncient and vsed in all ages neither was excommunication then newly inuented but that that punishment which was vsed in times past against Apostataes and the despicers of the lawe was turned vnto the Disciples of Christ. Therfore we vnderstand that the ryte of excommunication did arise from the most auncient discipline of the Churche and secondly that it began not of late and that this is not a fault of one age only that wicked men do corrupt the holy institutions of God with their sacriledge God would that there shoulde be some forme of correction from the beginning wherewith rebels might bee kept vnder The high Priestes and Scribes did not only tyrannously abuse this power to vexe the innocent withall but they did also at length wickedly resist God himself his doctrine Seeing that the truth of Christ was mightier theÌ„ that they were able to resist y â— same by order and lawe they did shake the lightnings of excommunications to oppres it The same was done euen amongest the Christians for it canne scarse be expressed what barbarous tyranny the false Bishops did vse in bringing vnder the common people that none might bee so bold as to mutter and we doe now see with what great crueltie they wrest this dart of excommunication against all the worshippers of God But we must thus perswade our selues that whenas excommunicatioÌ„ is turned to a wrong end it may safely be contemned For whenas God did giue vnto his Church the law of excommunication he did not arme tyrante or hangmen with a swoord to cut the throates of soules but he prescribed a rule how to gouerne his people that vpon this coÌ„dition that he himselfe might be the chiefe gouernour and might haue men to bee his ministers and officers Therefore let the false bishops send out their lightnings as it shall please them yet shall they make none afraide with their vaine crackes saue only those who beeing not as yet taught by the voyce of the chiefe sheephearde which is the true sheepefolde doe wander to and fro being doubtfull To conclude if we see any that be not vnder and subiecte to Christe it is most certaine they are depriued of the lawfull power of excommunication VVee must not feare least they exclude vs out of their congregation out of which Christe who is our life and health is banished But rather if we couet to be ioyned vnto Christe we must willingly depart out of the Pope his synagogues so farre off is it that the feare of casting out must hinder vs. And although the ryte of excommunicating was so wickedly corrupt in the old church yet would not Christ haue the same extinguished by his comming but hee restored it to the puritie thereof that it might againe bee of force amongest vs So although there raigne at this day a most filthie profanation of this holy discipline in Papistry we must rather reclaime the same vnto his auncient integritie with great diligence then abolish it Things are neuer so well framed in the world but that the most holy lawes of God doe degenerate into corruptions through mans fault and follie Satan shoulde haue too great libertie if hee coulde bring to nought whatsoeuer hee doth corrupt VVee should haue at this day no baptisme no Supper and finally no religion whereof hee hath left no parte free from his pollutions 24 Therfore they called the man againe that was blinde and saide vnto him Giue the glory to God we know that this man is a sinner 25 Therfore he answered and saide I knowe not whether hee bee a sinner or no one thing I know that whereas I was blinde I now see
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
they now adde that which was before omitted howe and vpon what occasion hee was betrayed by the disciple It appeareth sufficiently that he was annointed at Bethania Matthew and Marke say that he supt then with Simon the Leper Iohn doth not expresse the house but he doth sufficiently shewe that he supt at some other place then with Lazarus and Martha whylest that he maketh Lazarus one of those that sate at meate that is that hee was inuited together with Christe Neither is there any disagreement in this that Matthew and Marke do say that his head was annoynted and our Euangelist his feete The annoynting of the head was ordinarie whereupon Plinie counteth it a poynt of too much ryot that certain did annoynt the ancles The three agree together in this that Mary did annoynt Christ plentifully and powred out great store of oyntmente Therefore whereas Iohn speaketh of the feete it is as much as if he had said that all the whole body of Christ was annoynted eueÌ„ vnto the feet For there is an augmentation in this word feet which appeareth better by that which followeth when he addeth that Mary did wipe his feete with her hayre And the house was filled with the smell It was no simple liquor drawen out of Narde but a compounde confection made of smellyng things therefore it is no maruel if all the house were filled with the smel 4 Therefore one of his Disciples saith The murmuring of Iudas followeth which Matthew attributeth vnto the Disciples in generall and Marke only to certaine of them But that is an vsuall thing by Synecdoche to apply that vnto many which belongeth only vnto one or a few Although it seemeth to mee a thing like to bee true that the murmuring began at Iudas alone and that the rest were moued to consent vnto him as it is an easie matter for diuers affections to be kindeled in vs by whisperings as with fannes and principally backbitinges as we are too much bent vnto sinister iudgements doe take place in vs. But the too too great credulitie and rashnes in beleeuing which the spirit of God reproueth in the Apostles teacheth vs and is vnto vs an example that we be not too readie credulous to heare malitious speeches 5 VVhy was not this oyntment A pound of common oyntment cost but as Plinie doth testifie ten pence but the same man affirmeth that the highest price of the best oyntment was three hundred ten pence The Euangelistes agree together in this that this was the most costly oyntment wherefore it is not without cause that Iudas doeth valewe it at an hundreth pence which summe amounteth vnto fiftie poundes of French money according to Budaeus his account Furthermore forasmuch as all daintinesse almost hath included in it a superfluous ryot the greater the losse of the money was the more colour had Iudas for his murmuring as if he should haue said if Mary had bestowed som small cost shee should haue some excuse but now seeing that she hath wasted a great summe of money vpon a matter of no importance hath she not done iniurie to the poore who might haue been greatly relieued therewithal Therfore her fact deserueth no pardon 6 Because he was a theefe The rest of the Apostles do condemne Mary not of any euill affection but rashly but Iudas coloureth and couereth his wickednesse with an honest cloake when he speaketh for the poore for whom he cared not By this example are we taught what a monstrous beast the desire to haue is the losse which Iudas thought he had sustained by hauing the matter of stealing taken from him doeth driue him vnto so great outrage that he feareth not to betray Christe And it is likely that he had not onely lyed vnto others that the poore were deâ—rauded but also that he flattered himselfe inwardly as hypocrites are wont to doe as if it had beene but a light offence to betraye Christ that he might thereby recompence the damage which he had receiued This was one cause which moued him to betray Christ that hee might pull againe vnto himself the pray which had escaped him by som maner of meanes For the indignation which he had conceiued by reason of the gaine which he had lost caused him to determine to betray Christ. It it is a maruell that Christe woulde choose such a man to be his steward as he knew was a theef for what other thing was this but to reach him an haulter to hang himselfe withal Mortall man must make no other answere in this place but that the iudgementes of God are a deepe dungeon Neuerthelesse the fact of Christ must not be made a comon rule that we commit the caring for the poore or any other office to a wicked vngodly man For God hath giuen vs a law wherein he hath set downe who those â—e that must be called vnto the gouernment of the Church and vnto other offices which law wee may not violate Christ his estate was far vnlike vnto ours who seeing that he was the eternall wisdome of God he suffered his secrete predestination to take place in the person of Iudas 7 Suffer her VVhenas Christ commandeth theÌ„ to let Mary alone hee teacheth that those men do wickedly vniustly who molest their neighbours without cause procure coÌ„tention about a matter of nothing Christ his answere is longer in the other Euangelists yet the summe is al one The annointing wherwith Iudas found fault is defended by this reason because it was done to bury him Therfore Christ doth not alow it to be an ordinarie worship which ought to be coÌ„monly vsed in the Church For if he wold haue such dutie done vnto him dayly he would rather haue said any thing then that this was giuen to his buriall And truly God careth not for externall pompe yea seeing that hee seeth that mans nature is too much bent vnto carnall rites he doth oftentimes coÌ„mand vs to be sparing sober in these things wherfore they mistake Christ very much who infer out of his answer that god is delighted in costly gorgeous worshipping seeing that he did rather excuse Mary because she did vnto him an extraordinarie dutie which ought not to be made a common rule of worshipping God Against the day of my buriall c. In that he saith that the oyntment was kept his meaning is that it was not powred out in vain out of season but according to y e circumstaÌ„ce of y e time For that is said to be saued or kept which is said vp safe that it may be brought foorth in due time For it is certaine that it any would haue burdened him before with sumptuous dainties he would not haue suâ—â—ered him And he saith not y t Mary did this according to y e custome but that she might doe him the last dutie Furthermore the annoynting of the bodies was theÌ„ no vain ceremony but rather a spirituall signe to set before the eies of men the
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
speculations that they may seek God This foolish desire ariseth of the contempt of Christ his humilitie which is a very vnmeete thinge seeing that hee representeth the infinite goodnes of his father in this poynt 10. That I am in the father I referre these wordes not vnto the diuine essence of Christ but vnto the manner of reuelation For Christ as touching his secrete godhead is no more known vnto vs then the father but he is said to be the expresse image because God did reueale himself wholye in him for asmuch as his infinite goodnes wisdome and power doe perfectly appeare there And yet questionlesse the old writers doe not amisse when as they fet a testimony hence to defend Christ his diuinitie with all But because Christ doth not simply dispute whoe hee is in him selfe but whom and what maner a one we ought to acknowledge him to be it is rather a title of his power then of his essence Therefore the father is said to be in the sonne because the full diuinitie dwelleth in him and sheweth forth his power againe Christ is sayde to bee in the father beecause hee sheweth by his diuine power that hee is one with him The wordes which I speak Hee proueth by the effect that we must seeke God no where else saue onely in him for he affirmeth that his doctrine is a manifest and euident testimony of Gods presence for asmuch as it is heauenly and diuine indeede If any manne obiecte on the contrary that all the Prophetes are to be accounted the sonnes of God because they spake diuinely by the inspiration of the spirit and had God for the authour of their doctrine wee may easily aunswere that wee must marke what the doctrine containeth For the Prophetes doe sende theyr Disciples vnto some other but Christe retaineth them in himselfe VVee must also note that which the Apostle teacheth in the firste Chapter to the Hebrewes that God speaketh now from heauen by the mouth of his Sonne who spake as it were vppon the earth by Moses I speak not saith hee of my selfe that is as a manne onely or after the manner of menne beecause â—when as the Father sheweth foorth the power of hys spyrite in his doctrine hee wyll haue vs to acknowledge hys power in him VVhen he saith that the Father dooth the workes this must not bee restrayned vnto the myracles for hee proceedeth rather in the former senteÌ„ce that the maiestie of God doth shew it selfe in his doctrine As if he shuld say that this was a work of God in deede whereby we may know assuredly that God did abide in him Therefore by the works I vnderstande the token of Gods power 11. Beeleeue mee that I am Hee requireth firste at the disciples handes that they beleeue his testimonie whilest that he affirmeth that hee is the Sonne of God And beecause they were hitherto too slowe hee touchcheth their sluggishnes by the way If saieth hee you doe not beeleeue myne affirmation and you make so small account of mee that you doe not thinke my woordes worthye to bee beleeued at leaste beholde that power whiche is a visible image of Gods presence That is a verye absurde thinge not to depende whollye vppon Christes mouth seeinge that al that ought to be imbraced without any doubting whatsoeuer he hath shewed euen in one woorde But Christ chideth his disciples in this place because they profited so litle when as they were so often tolde of one thing He teacheth not what is the nature of faith but he telleth theÌ„ that he hath that which is sufficieÌ„t euen to reproue the wicked and vnbeleeuers In that he beateth in this againe I in the father and the father in me it is not superfluous For we haue too good tryall of this howe our nature dooth pricke vs forward vnto vaine curiositie For when as we are gone without Christ we shall onely haue Idolles which we our selues haue forged but there is nothing in Christ but that which is diuine and which may retaine vs in God 12. Verely verely I say vnto you VVhatsoeuer he hath told the disciples of him selfe as concerning their beholding it was temporall Therefore the coÌ„solation had not beene perfect vnlesse this member had beene added especially seeing that our memory is so fraile in calling to minde Gods benefites In which thing we haue no neede of any straunge examples For when as God hath bestowed vpon vs al maner of good thinges we will thinke that he liueth no longer if he rest but one fortnight For this cause Christ maketh mention not onely of his present power which the Apostles saw with their eyes but hee promiseth that they shal continuallye feele the same afterward And truly his diuinitie was declared not only so long as he was conuersant vpon the earth but after that he departed vnto the father the faithfull did trye sufficiente testimonies and tokens thereof But either our blockishnesse or els our malytiousnes dooth hinder vs that we doe neither consider God in his works nor Christ in the workes of God Notwithstanding this troubleth many in that the Apostle saieth that they shal doe greater workes then he hath done I omitte other answeres which vse to be made to this being content with this alone We must first marke what Christ meaneth to witte that that power whereby he proueth that he is the sonne of God is so farre from being tied vnto the presence of his body that it shall be sette forth by more and greater experiments when he is absent There followed a wonderfull conuersion of the worlde immediately after Christe his ascention wherein Christ his diuinitie did shew it selfe more mightely then when hee was conuersaunt amongst men So that we see that the approbatioÌ„ of Christ his diuinitie was not included in his persoÌ„ but that it was spread abroad throughout the whole body of the Church But this dooing wherof he maketh mention is neither proper to the Apostles onelye nor common to euery one of the godly but it appertaineth vnto the whol body of the Church Because I goe vnto the father The reason why the disciples shal do greatter things then Christ himself is because when he hath taken possession of his kingdome he shal shew his power from heauen more fully wherby it appeareth that there is no whytte of hys glorye deminished beecause the Apostles wrought more excellentlye after his departure whoe were onely his instrumentes Yea by this meanes it appeareth that hee sitteth at the ryght hande of the Father that euery knee maye bowe before him And he himselfe affirmeth shortly after that hee will bee the authour of all those miracles which shal be wrought by the hands of the apostles 13. And what ye shal aske But the question is whether he were not the mediatour euen then or no in whose name the father was to be intreated I answere that he executed the office of a mediatour more euideÌ„tly after that he entred into the heaueÌ„ly sanctuary as we
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
as if men did preuent God with theyr loue which is an absurde thing for when as we were enemies he reconciled vs vnto himselfe Rom. 5. 10. And the woordes of Iohn 1. Io. 4. 10. are well knowne not that we loued him first but that he loued vs first But he disputeth not in this place of the cause and the effect Therfore it is falsely gathered that the loue wherewith we embrace Christ goeth before the loue of God towards vs in order For Christes only meaning is this that all those shall bee blessed which shall loue him beecause they shall be loued of him and his father againe not that God beginneth to loue thē then first of al but because they haue some testimony of his fatherly loue engrauen in their heartes To the same end tendeth that mēber which followeth immediately I will show my selfe vnto him Knowledge goeth before loue I confesse but Christe meant thus much that hee wyll graunt vnto the pure woorshippers and obseruers of his doctrine that they shall goe forward dayly in fayth that is I will make them drawe neerer more familiarly vnto me Gather hence that the fruite of godlynes is going forwarde in the knowledge of Christe For he that hath promised that he will giue vnto him that hath reiecting hypocrites hee maketh all those to goe forward in the faith whoe haue imbraced the doctrine of the Gospel from their hart and do frame themselues wholy to obey him And heereby it commeth to passe that seeing many goe backward we can scarse see euery tenth person go forward in the right course beecause the greater part is vnworthy to haue Christe to reueale himself vnto it Note here that greater knowledge of Christ is set before vs as a singuler reward of our loue toward Christe wherupon it followeth that it is an vncomparable treasure 22. Iudas saieth vnto him It is not without cause that hee asketh whye Christ containeth his light amongst a fewe who is the sonne of righteousnes by whom all the whole world ought to be lightened Therefore it seemeth to be an vnmeete thing that hee should shew forth his bright beames onely vnto a few and should not spread abroade his brightnesse euerye where without difference Christe his aunswere dooth not expounde the whole question beecause there is no mention made there of the first cause why Christe dooth keepe himselfe close from the more parte when as he reuealeth himselfe vnto a fewe For to say the trueth hee founde all menne a like at the beeginning that is altogeather strangers from him wherefore hee canne chuse none that loueth him but he chuseth of his enemies that he may bende their heartes to loue him but hee chuseth of his enemies that hee maye bende their heartes to loue him Yet would hee not touch that difference at this present beecause it serued not for his purpose His meaning was to exhort his Disciples vnto the earnest study of godlines that they might goe forward the better in the fayth Therefore he was contented to distinguishe them by this marke from the worlde that they keepe the doctrine of the gospel And this marke followeth the beginning of fayth because it is the effect of calling Christ had admonished the disciples else wher of his free calling and hee putteth them in minde of the selfe same thing afterwarde hee dooth now onely bydde them studie to keepe his doctrine and to lead a godly life Furthermore Christ sheweth in these woordes how we doe rightly obey the Gospell to witte when our dueties and externall actions doe arise from the loue of him For the handes the feete and the whole bodie labour in vaine vnlesse the loue of God doe reigne in the heart that it may gouerne the externall members Now forasmuch as it is certeine that we doe keepe Christes commaundementes inasmuch as wee loue him it followeth that the perfect loue of him canne be found no where in the world because there is no man that canne keepe his commaundements perfectly Yet God accepteth their obedience who desire with a sincere endeuour to attaine vnto this marke 23. My father will loue him VVe haue already declared that the loue of GOD is not placed in the seconde order as if it didde followe our godlynesse as the cause of loue but that the faithfull may be fully perswaded that God accepteth that obedience which they doe to the Gospel and they maye euer nowe and then looke for newe encreasings of giftes VVee will come vnto him whiche loueth mee that is hee shall perceiue that the grace of GOD abydeth in him and hee shall bee encreased daylye more and more with the giftes of GOD. Therefore he speaketh of loue not of that eternall loue wherewith hee embraced those that were not yet borne beefore the creation of the worlde but after that he fealeth the same in our heartes when as he maketh vs partakers of his adoption Moreouer hee meaneth not the firste illumination but those degrees of fayth whereby the faythfull muste goe forwarde continuallye according to that of Matthew 13. 12. To him that hath shal be giuen Therefore the Papistes doe falsly gather out of this place the double loue wherewith we loue GOD. They fayne that wee loue GOD naturally before hee dooth regenerate vs by his spirit and that by this preparation wee deserue the grace of regeneration As if the scripture dooth not teach euerye where and experience it selfe dooth crye that wee are altogether turned awaye from GOD and infected and filled with the hatred of him vntill suche time as hee chaung our hearts Therfore we must note that purpose of Christ that he his father will come that they maye confirme the faithfull in the perpetuall hope of grace 24. Hee that loueth not mee Beecause the faythfull are mingled amongste the vnfaythfull and they muste needes bee tossed with diuerse stormes as in the raginge seaes Christe confirmeth them againe with this admonition that they bee not carried awaye with euil examples as if hee shoulde saye regarde not the worlde so that you depende thereuppon beecause there will alwayes bee some which will despyse mee and my doctrine but holde faste that grace euen vntyll the ende which you haue once embraced Neuerthelesse hee giueth vs also to vnderstande that the worlde is iustlye plagued for the vnthankfulnes which is in it when as it perisheth in blindnesse when it bewrayeth wicked hatred against Christe through the contempte of true ryghteousnesse And the woorde which yee heare Leaste the Disciples shoulde fainte and fayle through the stubbernnesse of the worlde hee purchaseth aucthoritie to his doctrine againe when as hee testifieth that it is of God and that it is not feigned by manne vppon the earth And in this consisteth the strength of our fayth if wee knowe that God is our guide and that wee are grounded no where else saue onely in his eternal trueth Therfore howsoeuer the worlde dooth goe madde with frowardnesse yet let vs followe Christe
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
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
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
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
immediately when I wil not speake with you any more figuratiuely Truely the spirit taught the Apostles nothing else saue those thinges which they had heard from Christ this own mouth but wheÌ„ as he shed forth his bright beames vpon their hearts hee did so driue away their darknes that hearing Christ speake as it were after a new fashion they did easily vnderstand what he meant VVhen as he saith that he wil tel them of the father he teacheth that this is the drifte of his doctrine that he may bring vs vnto God in whom is placed perfect felicitie But there remaineth one question how he saith in an other place that it is graunted to the discipls to know the misteries of y e kingdoÌ„ of god vnto whoÌ„ he coÌ„fesseth he spak darkly in prouerbs for there that is Mat. 13. 11 he putteth a difference betweene them and the rest of the common people that he speaketh vnto the common people in parables I aunswere there was not so great ignoraunce in the disciples but that they did lightlye taste what their Maister meant So that he separateth them froÌ„ the flock of the blind not without cause He saieth now that his word hath bene hitherto allegoricall vnto them in respecte of that manifest light of vnderstanding which he would giue them shortly by the grace of his spirite Therefore both these thinges are true that they did far passe those vnto whom the woord of the Gospel was vnsauerie and that they were but young beginners in respect of the new wisdome which the spirite brought them 26. In that houre He repeateth the cause againe why the celestial treasures shall be opened then so liberally to witte because they shall aske in the name of Christ whatsoeuer they shall haue neede of and GOD will deny nothing which shal be asked in his sons name But there seemeth to be some disagreement in the words For Christ addeth immedidiately after that it shal be superfluous that he should aske the father But to what end serueth it to pray in his name vnlesse he take vpon him the office of a patrone And 1. Ion. 2. 1. he calleth him our Aduocate Furthermore Paule doth testifie Rom. 8. 32. that he maketh intercession for vs now The authour of the Epistle to the Hebrewes confirmeth the self same thing 7. 25. I aunswere that Christ dooth not simply deny in this place that he is an intercessour but his onely meaning is this that the father shal be so inclined towarde the disciples that he shall willinglye and readily giue them whatsoeuer they shall pray for The father saieth he shall meete you and for his infinite loue towarde you shall preuente your patrone whoe shoulde otherwise speake for you And when as Christ is said to make intercession for vs vnto the father let vs imagine no carnall thing of him as if falling down at the fathers knees hee didde humbly pray for vs but the power of his sacrifice whereby hee once reconciled God vnto vs being alway greene and effectual the bloud wherwith he purged our sins the obedieÌ„ce which he perfourmed are a continual intercession made for vs. This is a notable place whereby wee are taught that we haue the heart of God so soone as we haue set the name of his sonne against him 27. Because you haue loued me VVe are taught by these words that this is the onely hand of our coniunction with GOD if we be ioyned vnto Christ. And we are ioyned by a faith not feigned but such as proceedeth from a sincere affection which he signifieth by this woord loue For there is no man that beleeueth in Christ purely saue he that loueth imbraceth him with his whole heart VVherefore he did well expresse the force and nature of faith by this word But if sobeâ—t God beginne to loue vs then after that we haue loued Christ it followeth that the beeginning of our saluation is of our selues because we preuent the grace of God But very many testimonies of the scripture are against this opinioÌ„ and sentence The promise of God is I wil make them loue me And 1. Ioh. 4. 10. he saith not that we loued him first It were superfluous to gather any more places because there is nothing more certeine theÌ„ this doctrine that the Lord calleth those thinges which are not that he rayseth vp the dead that he adioyneth himsel vnto strangers that he maketh fleshy harts of stony harts that he appeareth vnto those that seeke him not I answere that men if they be of the number of the elect are beloued of god before their calling after an hiddeÌ„ maner who loueth al his before they are created but because they are not as yet reconciled they are worthily couÌ„ted Gods enemies as Paul saith Ro. 5 10. After this sort we are said in this place to be loued of god when as we loue Christ because we haue a pledge of his fatherly loue of whom we were afraid before as of a seuere iudge which hated vs. 28. I came out from the father This speach setteth forth vnto vs Christ his diuine power for our faith shuld not be firmly fixed in him vnlesse it did lay hold vpon his diuine power For his death resurrection which are two pillers of faith should helpe vs litle or nothing vnlesse his heauenly power were annexed thereunto Now we vnderstand how we ought to imbrace Christ to witte that our faith doe weigh and consider the purpose and power of God by whose hand he is offered vnto vs. Neither must we take this coldly that he came out from God but we must know also to what end and wherefore he came out to wit that he might be vnto vs wisdome sanctification righteousnesse and redemption In the second member whiche he added by by is noted the perpetuitie or continuance of his power For the Disciple might think that that was a temporall benefite that their master was sent to be the redeemer of the worlde Therfore he said that he returned vnto the father to the ende they may bee fully persuaded that none of those good thinges doe fall away by his departure which he hath brought because he powreth out the force and effect of his resurrection out of his heauenly glory Therefore he left the world when as he was receiued into heauen putting off our infirmities yet neuerthelesse his grace is forcible toward vs because he sitteth at the right hand of the father that he may enioy the gouernment of al the whole world 29 The Disciples say vnto him behold now speakest thou plainely and speakest no Prouerbe 30 Now we know that thou knowest all thinges and hast no need that any man should aske thee any question in this we beleeue that thou camest out from God 31 Iesus answered them Doe yee nowe beleeue Behold the houre shall come commeth nowe wherein you shall bee scattered euery man to his owne and yee shal leaue me alone although I am not alone
is a manifest distinction made heere betweene his person and the person of the father VVhence wee gather that God is not only eternall but that the worde of God is also eternall which was begotten of the father before the beginning of the worlde 6 I haue declared thy name to the menne whiche thou gauest mee out of the worlde thine they were and thou gauest them mee and they haue kepte thy woorde 7 Nowe haue they knowne that all thinges whiche thou hast giuen mee are of thee 8 Because I haue giuen them the wordes which thou gauest mee and they haue receiued them and they haue knowen indeede that I came foorth from thee and they haue beleeued that thou hast sent mee 9 I pray for them I pray not for the worlde but for them whom thou hast giuen me because they are thine 10 And all mine are thine and thyne are mine and I am glorified in them 11 And I am no longer in the worlde and they are in the worlde and I come vnto thee O holy father keepe them in they name whom thou hast giuen mee that they may be one as we are one 6 I haue declared thy name Christ beginneth here to pray vnto the father for his Disciples And he commendeth their safetie now with the like affection of loue wherewith he was about to suffer death for them straightway And the first reason of this his commendation is because they haue embraced the doctrine whiche maketh men the children of God truly and indeede There was no faithfulnesse and diligence wanting in Christ to call al men vnto God but his labour was effectual profitable only in the elect his preaching was commoÌ„ to all men which did declare and make manifest the name of God neither ceased hee to aâ—ouch his glory amongest the obstinate VVhy saith he then that hee declared it only vnto a fewe saue only because the elect alone doe profite being taught inwardly by the spirite Gather therefore that all men before whom doctrine is set are not taught truly and effectually but those only whose minds are illuminated Christ assigneth the cause vnto Gods election because he putteth no other difference why passing ouer some he declared the name of the father vnto othersome saue only because they were giuen him VVhereupon it followeth that faith floweth from the secrete predestination of God and that therefore it is not giuen vnto all men in generall because all men doe not appertaine vnto Christ. VVhen he addeth Thine they were and thou gauest them me the eternitie of election is first of all noted and secondly how we must consider it Christ declareth that the elect were alwayes Gods Therefore God distinguisheth them from the reprobate not by faith or any merite but by meere grace because whilest that they are the farthest most estraunged from him yet he accounteth them his owne in his hidden counsell The certaintie consisteth in that that he giueth all those to his sonne to keepe whom he hath chosen least they perishe And wee must turne our eyes vnto this that we may knowe assuredly that we are of the order of the children of GOD. For Gods predestinaâ—â—tion is hidden in it selfe and it is reuealed vnto vs in Christe alone They haue kept thy worde This is the third degree For the first is free election the second that giuing whereby we passe ouer into Christes tuitioÌ„ Being receiued by Christ we are gathered by faith into his sheepfolde The worde of God is soone forgotten amongest the reprobate but it taketh roote in the elect whereby they are said to keepe it 7 Now they haue knowen That which is the chiefest thing in faith is expressed here whilest that wee beleeue in Christ in such sort that faith stayeth not in the beholding of the fleshe but conceiueth his diuine power For when he saith They know that all these things are of thee which thou hast giuen mee he meaneth that the faithfull doe perceiue that all that whiche they haue is celestiall and diuine And truly vnlesse we lay holde vppon God in Christ we must needes stagger continually 8. And they haue receiued them Hee expresseth the manner of thys knowledge because they haue receiued the doctrine which he taught And least any manne shoulde thinke that his doctrine was of manne or that it sprange vppe in the earth he professeth that GOD is the authour thereof when hee sayeth The woordes which thou haste giuen mee haue I giuen vnto them Hee speaketh according to his custome in the person of a mediatour or minister when hee sayeth that he hath taught that onely which hee receiued of the father For in as muche as his estate in the fleshe was yet base and his diuine Maiestie lay hidde vnder the shape of a seruaunt he doeth rather signifie God vnder the person of the father Neuerthelesse we must remember that which Iohn testified in the beginning that in as muche as Christe was the eternall woorde of God he was alwayes one God wyth the father The sense therefore is thys that Christe was a faithfull witnesse of GOD amongest the Disciples that their faith might be grounded in the onely trueth of God seeingâ— that the Father himselfe spake in the Sonne But the receiuinge whereof he speaketh commeth thence because he declared the Fathers name vnto them effectually And they haue knowen in deede Hee repeateth the selfe same thinge in other woordes which he hadde touched before For that Christe came foorth from the Father and that he was sent of the Father are as muche as that which went before that al thâ—se things are of the Father which he hath The summe is that faith must straight way beholde Christe yet so that it conceiue no earthly and contemptible thing of hym but that it be caryed vpwarde vnto his diuine power that it maye be fullye perswaded that it hath God and what soeuer is Gods perfectly in him VVe must also note that he vseth this worde knowen in the former member and afterward this woord beleeued for by this meanes he teacheth vs that there can be nothing rightly knowen concerning God saue only by faith and that there is so great certaintie in faith that it may worthely be called knowledge 9. I pray for them Christ hath hitherto rehearsed that whiche might purchase fauour for the Disciples with the father nowe hee frameth the prayer it selfe wherein hee declareth that hee asketh nothynge but that whiche is agreeable to the will of the father because hee doeth onelye commende those vnto the father whome hee loueth of hys owne accorde For hee sayeth flatly that hee prayeth not for the world because he is carefull for none but for his owne flocke whiche he hath receiued from the fathers hande Yet this may seeme to be an absurde thynge for there canne no better rule of prayer be inuented then if wee followe Christe our guide and maister But we are commaunded to praye for all menne and againe Christe himselfe prayed
the person of y e mediator who appeared for a time vnder the person of a seruaunt And now hee commaundeth his Disciples to lift vp their senses straightway into heauen whenas they shall begin to lacke externall ayde VVhereby we gather that Christ doth no lesse keepe the faithfull at this day then in times past but after another sort because his diuine maiestie appeareth manifestly in them VVhom thou hast giuen mee He vseth the same argument againe that it is an vnmeete thing that the father should cast away those whome his sonne kept at his commaundement euen vntil the end of his ministerie as if he should say I haue faithfully executed perfourmed that which was enioyned mee by thee least any thing should perish in my hande nowe seeing that thou takest that againe which thou hadst giuen me to keepe it is thy part and duetie to prouide that it may remaine safe VVhereas he acepteth Iudas he doth it not without reason For although he was not of the elect and of the true and naturall flocke of God yet the dignitie of his office did beare that shew Neither would any man haue thought otherwise of him so long as he stood in such an excellent order It is therefore concerning the Grammer an vnproper exception but if we weigh the matter it was requisite that Christe shoulde speake thus according to the common meaning of men And least any man should thinke that the eternall election of God was any whit weakened in the destruction and ruine of Iudas hee added also that he was the sonne of perdition By whiche wordes he giueth vs to vnderstand that God knew long agoe his fall which happened sodainly in the sight of men For the Hebrewes doe call him the sonne of perdition which is a lost man or giuen ouer to destruction That the Scripture might bee fulfilled This is referred vnto the next sentence Iudas fell away that the scripture might be fulfilled But a man shall falsly gather thence that the falling away of Iudas is rather to bee imputed to God then to himselfe because he was necessarily enforced to doe it by reason of the prophesie For the euent of thyngs must not bee ascribed vnto the prophesies therefore because it was foretolde therein For doubtlesse the Prophetes denounce nothing els but that which should come to passe though they held their peace Therfore we must not set the cause of thinges thence I confesse that there is nothing which commeth to passe but it is ordeined of God but the question is now only concerning the scripture whether the foretelling and prophesies doe lay any necessitie vpon men or no which I haue already shewed to be false For Christe intendeth not to lay the cause of Iudas his destruction vpon the scripture but he meant only to take away the matter of offence which might haue shaken many weake soules and the meanes whereby he taketh it away is because the spirite of GOD hath testified in times past that it should so come to passe For we are almost afraid when we see and heare new thinges which come sodainly This is a verie profitable admonition and such as reacheth farre For how commeth it to passe at this day that most men do faint by reason of offences saue onely because they remember not the testimonies of the scripture wherewith God hath well armed his whilest that he hath in time foretold what euils soeuer they should see 13 These thingsspeake I in the worlde Chirst sheweth here that he praied not for the Disciples so earnestly as if he did doubt of or were careful sory for their state to come but rather that he might remedie their carefulnesse and heauinesse VVe knowe howe greatly our mindes are bent vnto externall helpes if wee can espie any offer themselues wee catch them greedily and doe not suffer our selues to bee pluckt away from them easilie Therefore Christe prayeth vnto his father in presence of the Disciples not that he needeth to say any thing but that he may take from them doubting I speake saith hee in the worlde that is when they heare mee that their heartes may be quiet For their safetie was alreadie in safegarde seeing that Christ had put it into the hand of God He calleth that his ioy which the Disciples should conceiue from him or if you will haue it more briefly whereof he is the authour cause and pledge For there is nothing but feare and vnquietnesse in vs and we haue peace and quietnesse in Christ alone 14 I haue giuen them thy worde and the world hath hated them because they are not of the worlde as I am not of the world 15 I doe not aske that thou shouldest take them out of the worlde but that thou shuldest keepe them from euill 16 They are not of the world as I am not of the world 17 Sanctifie them in thy truth thy worde is the truth 18 As thou hast sense mee into the worlde I haue also sent them into the worlde 19 And I sanctifie my selfe for them that they also may bee sanctified in the truth 14 I haue giuen them thy worde Hee commendeth the disciples to the father for another cause because they haue neede of his helpe because the worlde hateth them Hee doth also set downe the cause of the hatred because they haue embraced the worde of God which the worlde cannot away with as if hee shoulde say It is thy part to defend them who are hated of the world for thy wordes sake VVe must now remember that we harde lately that the ende of this prayer is that Christ his ioy may be fulfilled in vs. Therefore so often as the furie of the worlde is kindled against vs in such sort that we seeme not to bee farre from destruction let vs straightway learne to hold vp this buckler that God will neuer forsake those who labour for the Gospell Hee saith that the Disciples are not of the worlde because they are separated from the worlde whomsoeuer he regenerateth by his spirite Therefore God wil not suffer his sheepe to wander amongst wolues but he sheweth himselfe to be their pastour 15 I doe not aske that thou shouldest take them out of the worlde He teacheth wherein the safetie of the godly consisteth not that beeing exempted from all trouble they shoulde liue at ease and daintily but that they may remayne safe in the middest of daungers through Gods helpe Neither doth he tell his father what is expedient but hee doth rather prouide for the infirmitie of those that be his that they may temper their petitiōs which for the most part passe their boundes by this way and meanes which he prescribeth In summe he doth not promise the disciples his fathers grace y t it may set thē free from all care labour but he promiseth them such grace as may minister vnto them inuincible strength against their enemies may not suffer thē to be ouerwhelmed with the huge heape of combates which they
Christ did indeede execute the office of a teacher yet he vsed the hidden reuelation of the spirit and not onely the sound of the voice to make his father manyfest His meaninge is therefore that he taught the Apostles effectually but because their fayth was yet weake he promyseth vnto them greater proceedinges and that they should profit better in time to come and so he prepareth them to hope for greater grace of the spirit And although he speaketh of the Apostles we may gather a common exhortation thence that wee study to go forward dayly and that we do not think that wee haue runne so wel but that we haue yet far to go so long as we are compassed aboute with the flesh That the loue c. That is that thou maist loue them in me or that the loue wherewith thou hast loued me may spread it selfe abroade euen vnto them For the loue wherewith God loueth vs to speake properlye is no other loue saue that wherewith he hath loued his sonne from the beeginning that he might make vs also acceptable amiable vnto himself in him And certeinly as I haue sayd a litle before we are hated of God as touching our selues without Christ and he beginneth to loue vs theÌ„ when as we grow into the body of his well beloued sonne This is an vnestimable priueledge of fayth in that we know that the father loued Christ for our sakes that we might be may be partakers of the same loue continuallye But we must note this particle I in them whereby wee are taught that we are no otherwise comprehend in that loue whereof he speaketh vnlesse Christ dwel in vs. For as the father cannot behold the sonne but that he hath all his body before him together so if wee wyll haue him to beeholde vs we must be his members indeede Chap. 18. 1. VVHen Iesus had spoken these thinges he went out with his disciples ouer the brock Cedron where was a garden whereinto he entred his disciples 2. And Iudas knew the place also which betrayed him because Iesus came thither often with his disciples 3. Therefore when Iudas had receiued a band and ministers of the Priests and Pharises he came thither with lanternes and lightes and weapons 4. And seeing that Iesus knew what thinges soeuer should come vpon him hee went out and said vnto them whom seeke yee 5. They answered him Iesus of Nazareth Iesus said vnto them I am he And Iudas which betrayed him stoode with them 6. Therefore so soone as he sayde vnto them I am he they went backward and fell to the ground 1 VVhen Iesus had spoken these thinges In this hystory Iohn omitteth many thinges which are read in the other three Euangelistes and this doth he with good aduisement like as he determined to gather many thinges worthy to be remembred which they conceale Therefore let the readers borrow these thinges of the other Euangelistes which are wantinge heere Ouer the brooke Cedron In the Greeke the article is added as if the brook had his name of Cedars but it is like that it crept in through errour For there is mention made oftentimes of the valleye or brooke Kidrâ—n in the scripture The place was so called by reason of the darknes beecause the valley was hollow and therefore darke Although I doe not contend about that matter I bring that onely whiche is more like to be true wee must especially note the Euangelists purpose in shewing the place for he meant to shew that Christ went forth willingly vnto death Hee cometh into the place which he knew Iudas knew familiarly Why so saue only that he may willingly offer himself vnto the traitor his enemies Neither did vnaduisednesse or rashnesse deceiue him seeing that he knew al things before which were at hand Iohn addeth afterward that he went to mete them Therefore he died not being constrained but of his owne accord that he might be a voluÌ„tary sacrifice for without obedience our sinnes had not ben purged Furthermore he entreth into the garden not that he may hide himselfe there but that he might haue freer and more space to pray And in that he desired thrice to be deliuered from death it is not contrary to that willing obedience whereof we haue spoken For it was meete that he should wrastle with difficulties and daungers that he might at length get the victorie now hauing subdued the horrour of death he maketh haste vnto death freely and ioyfully 3. Therefore Iudas In that Iudas commeth furnished with souldiours and so great a garde in is a signe of an euill conscience which feareth alwayes for no cause It is certaine that he receiued the band of menne at the Presidents pleasure who sent also a Tribune who was a captaine of a thousand footemen For there was a garrison of soldiours alwaies in the citie for feare of sodaine tumultes and the President himselfe did alwayes carie with him a companie of soldiours which wayted vppon him whether soeuer he went the rest were the seruaunts of the priestes But Iohn nameth the Pharisies apart whose madnesse was most hotte as if they cared more religion 4. And seeing Iesus knâ—we The Euangelist setteth downe more plainely how willingly Christ went vnto death and yet he doth also shew what great power he breathed out in one voyce and woorde to the ende we may knowe that the wicked could doe no more to him then he suffered them Hee answeareth courteously that he is the same man whome they seeke and yet he throweth them downe to the ground as if it had been with a violent whirlewinde yea with a thunderbolte Therefore hee wanted no power to stay and restraine their hands if he had thought it good but he woulde obey his father by whose decree he knewe he was called to die Hence we gather how horrible and fearful Christ his voice shal be to the wicked when as he shal sitte vppon his iudgement seate to iudge the world He stode then as a lambe ready to be offred vp in sacrifice he was depriued of his maiestie then to loke to he throweth down his enemies at a sodaine with one word which were armed fre from feare and with this word he did not accuse them but doth only answer I am hee VVhat shall befall them then when hee shall come not to bee iudged of men but to be the iudge of quicke and dead not in that base and simple apparell but in his heauenly glory with his Angelles But he meant to shew some token of that force and efficacy which Isaias 11. 4. giueth to his voyce The Prophet reckeneth this amongst other powers vertues of Christ that he shall strike the earth with the rodde of hys mouth and he shal flea the wicked with the breath of his lips Paul suspendeth and deferreth the fulfilling of this prophesie vntill the ende 2. Thes. 2. 8. Yet we see the wicked fall daily with their fury and pride at the voyce of Christ.
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
women are appointed to baptise 20. 17 The disciples of Christe baptise 3. 22. 42. Barabbas Barabbas is required of the Iewes 18. 40. Beginning Christ is the beginning without beginning 1. 1 The beeginning which speak vnto you 8. 25 Beleeue How it is said that the Iewes could not beleeue 12. 39. How we are saide to beleeue in Christ 7. 38 The EuaÌ„gelist putteth the word beleeue for to acknoledg 17. 21 To beleeue in Christ or in the son of God or in his name 3. 18 6. 69. 9. 36. 11. 42. 12. 44. 17. 8. to beleeue in Christe is the work of God 6. 29. Why the Iewes could not beleeue 10. 25. 12. 39. He that beleeueth in God perisheth not 3. â—5 but hath eternall life 3. 37 6. 47 20 41 he shall not die for euer 11. 26. he shal do the works of Christ and greater 14. 12. Benefites How fraile the memory of man is considering the benefits of God 14. 12. How dangerous a thing it is to abuse Cods benefits 13. 27. Bethleem Bethleem the citie of Dauid 7. 42. Bethesda For what cause the pole was called Bethesda 5. 2. Betray One of you shall betray me 13. 21. Blasphemie Two kindes of blasphemie 10. 33. Blessing The blessing of God is to be loked for in the woorkes of the handes 21. 6. Bloud Bloud of Christ is drinke in deede 6. 55. Bloud and water out of the side of christ 19. 34. 6. Borne of bloud 1. 13. Blindnesse Blindnesse wherewith the reprobate are smitten coÌ„meth not so much from Christ as from mans fault 9. 39. The cause of the blindnesse which hath befallen the worlde in many ages 12. 35. Blind The blind man which was blinde from his mothers wombe hathe his eyes opened on the sabaoth day 6. 14. 9. 1. How God is sayd to make blind the hearts of men 12. 40. Blindnesse Blindnesse is wherwith God striketh the wicked 18. 7. Borne To be borne againe 3. 3. 5. Burying VVhy the burying of christ was to be adorned by an externall rite 12. 7. VVhy God would haue the buriall of his sonne to be so honourable 19. 49. The maner of the burying was vnto the Iewes one of the ceremonies of the law In the same place The Gentiles receiued the care religion of buryinge from the fathers In the same place Ioseph buried the body of Christ. in the same place C. Caiphas Caiphas the high priest prophesieth 11. 49. Calling The calling of God is vnto vs in stead of day light 11. 9. Euery mans calling must be considered 21. 20. If we follow our calling al things shall fall out happilye in the same place The calling of God is profitable only in the electe 17. 6. There was an image of our calling expressed in Christ 15. 10. Calling is necessarye in the teachers of the church 1. 6. VVee muste not leape ouer the boundes of our calling 2. 17. An image of our calling was painted out in Mary 20. 16. Care Care for our brethren is not alway superfluous 11. 22. Cephas Cephas who was also called Simon 142. Ceremonies Ceremonies are dead without the word of God 19. 40. Chosen I haue chosen you out of the world 15. 19. I haue chosen you that you may bring frute 15. 19. God did chuse of his ennemies to loue him 14. 28. Chrâ—â—t Howe Christ is said to be lifted vp 3. 14. 8. 28. 12. 32. christ gaue vs an exaÌ„ple 13. 15. VVe must account the example of christ a lawe 2. 11. christ came out from his father 16. 28. 17. 8. christ his brethreÌ„ do not beleeue 7. 3. and 4. christ teacheth in the treasury 8. 20. Mankinde restored by christ 1. 1. christ breathed vppon his Apostles 20. 22. christ was weary of his iourney 4. 6. christe washeth the disciples feete 13. 5. Howe christ is sayd to wash vs 13. 8. christ raiseth Lazarus 11. 44. christ suppeth with Lazarus being raised from the dead 12. 1. christ his linnen clothes 20. 7. christ prepared vs a place 14. 2. Christ speaketh as he hearde of the Father 8. 26. 28. and 12. 50. 14. 10 Christ putteth clay vpon the eies 9. 6. 11. Christ is a light shining of it self 1. 9. Christ hydeth himself 8. 9 12 37. Christ hath vineger giuen him 19. 29. Christ the Lambe of God 7. 29. 31. Christ is called a Lamb why 1. 29. Christ his father is an husbande man 15. 1. Christ walketh vppon the sea 6. 19. Christe his friends 15. 14. 15 Christe giueth his lyfe for his sheepe 10. 15. 17. for his friends in the same chap. 15. 13. of himself in the same place Christ imparteth vnto the Apostles the autoritie which he receiued of his father 20. 21. How Christ compareth the Apostles with the holy kings and prophets 20. 29. Christe promiseth the Apostles prosperous successe 15. 16. VVhy the Euangelist doth beate this in so diligently that water flowed out of the side of christ 19. 34. Through Christe wee are made partakers of all the good thinges which Christ hath 16. 15. Christe annointeth with ointmentes 19. 41. Why Christ hath the aboundaÌ„ce of al good things giuen him 6. 11 The difference of good thinges which we haue by Christ. 14. 17. What good thinges we haue by Christ. 12. 14. Christ is led vnto him 18. 19 24. VVhy Christ adioined the cuppe in thâ— supper 6. 55. In what sence it is saide y t Christe speaketh earthly things 3. 29. The principal office of christ 1. 29 Christ abideth euer 12. 34. Christ came of the seede of Dauid 7. 41. The maner of receiuing Christ. 1. 12. Christ suppeth with Lazarus 12 2. Christ is buffeted 18. 22. 19 The fruit and effect of the coniunctioÌ„ which we haue with christ 20. 17. VVhat reward Christ vouchsafeth to bestow vpon the constancy of those which are his 8. 32. Christe foretelleth his disciples that they shal be sorrowful 16. 20. Christ his body is wrapped in a linnen cloath 19. 40. Christ loueth vs. 15. 4. VVho those bee whome Christe calleth to obtaine the riches of the spirit 7. 37 Christ taught in the synagogue and in the temple 18. 20. Christ teacheth sitting 8. 2. Christ is our Lord and maister 13. 12 Christ prescribeth a lawe to the Church by his own example 8. 26 Christ did chuse twelue wherof one was a Deuil 6. 70. Christ giueth to the poore 13. 18 VVhat it is to come vnto Christ. 6. 44. 7. 38. Christ is the onely begotten son â— 18. Christ is our maister 3. 2. 13. 12. Christe praieth to haue those that be his kept from euill 17. 15. Christe sitteth in the mountaine with his disciples 6. 3. Christ is laid in a new graue 19. 42. Christe throweth the buiers and sellers out of the temple 2. 15. Christ spake nothing in secret 18 20. Christ put clay vpon the eies of the blind man 9. 6. 11. 15. Christ is the dore 10 1. 7. Christ
spake openly 18. 20 The name comforter apperteineth aswell to Christ as to the spirit 14 16 The comforter should not haue come vnlesse Christe had gone away 16. 7 hee should teach the Apostles al things 14. 26 Christ his godlines towardes his mother was strange 19. 25 Christe is the onelye meanes to please God 1. 29 How wee receiue of Christe his fulnes 1. 16. Christ sitteth vppon a colte 12. 14 15 Christe praieth for his Apostles and not for the world 17. 9 Christ is the king of Israel 1. 46 and 12. 13 Christ his coat 19. 23 The multitude wil make Christe a king 6. 16 They seeke Christ that they may be filled 6. 16 They beare witnesse of Christe 12. 17 Church How the Church can be restored 6. 45 What we must chiefly respecte in the gouernment of the church 10. The church hath no more deadly enemies than houshold enemies 13. 18 Circumcision Circum is of the Fathers 7. 22 Commandement The commandements of Christ are loue 15. 12 Those which keepe Christ his coÌ„mandementes are beloued of him 15. 10 Confession Confes. must not bee separated from faith 12. 24 Confidence Confid in our knowledge is the worste plague of all other 7. 28 The hope and confidence which leaneth vnto Christ ouercommeth al feare 12. 14 The certeintie of confidence is necessary 3. 18 Conscience whence peace of conscience ariseth 15. 11. A notable example of a fearfull conscience in Pilate 19. 11. Counsel Counsel taken according to the reason of the flesh 11. 49. Crosse. the humilitie of the crosse offendeth many 1. 46. If the feare of the crosse doe terrifie vs from followinge christe it is a great shame 19. 25. Crowne the crowne of thornes 19. 2 Cuppe those men do not refuse the cuppe giuen them of God who seeke remedy for diseases 18. 11. Curiositie An example of hurtfull curiosity in Peter 2. 20. D. Darkenesse To walke in darkenesse 8. 12. 25. not to abide in the same place 46. Dauid Dauid did beare Christe his person 16. 28. Dead the dead shall heare the voice of the sonne of God 5. 25. Christ raiseth the dead As the father 5. 21. Death VVhy christ his death is a sacrifice for our sinnes 10. 18. Christe his deathe is likened to sowing 12. 23. why it was requisite that christe his death shuld be voluÌ„tary 12. 12 Christe his death was the perfect restoring of the world 12. 31 In the death of christe we haue sure hope of life 19. 30. what we oughte chiefly to consider in the deathe of Christe 12. 27. In the death of christe we must loke vnto the eternall counsell of God 16. 32. there was nothinge done in the death of christ but that which was decreed by the hande and counsell of God 19. 17. the whole accomplishing of our saluation and all the partes thereof are contained in the deathe of christ 19. 30. The death of faithfull is a passage vnto God 3. 1. Howe the bitternesse of deathe waxeth pleasant vnto vs. 12. 26. The houre of euery man Death is appoynted 7. 30. All men are naturally afraide of death 21. 18. VVe caÌ„not ouercome the fear of death without gods helpe 21. 18. God is glorified by the death of the martyrs in y â— same place How that those that beleeue are sayd to passe from death to life 5. 24. None of the faithfull shall see death 8. 51. Deedes All the deedes of Christ are not to be imitated 13. 14. Doe VVithout me yee can doe nothing 15. 5. Degrees Degrees to be coÌ„sidered in the wordes of Christ. 12. 27. Deliberation Deliberation which is godly 11. 48. Deceit Deceit what it signifieth in Iohn 1. 47. Disciples By what marke Christ distinguished his disciples froÌ„ the world 14. 2â— 17. 22. True disciples of Christe 8. 31. The disciple is not greater then his master 19. 26. The disciples of Christe goinge backewarde 6. 66. The disciples beleeue Christe 2. 11. Iesus standeth in the middest of them 20. 19. The disciples are sent 17. 18. 20. 21. The disciples are cleane 13. 11. because of the woorde of Christe 15. 3. Dissention Dissention about christ 7. 43. 10. 19. Deuill The deuil is the father of lying 8. 44. VVhether the deuill be a lier by nature or no. 8. 44. Diuinitie Diuinitie of Christe sheweth forth it selfe more mightily after his ascention 14. 12. The diuinitie of Christe is eternall 11. Doctrine What is the chiefest thing in doctrine 1. 45. How Christ calleth his doctrine the fathers doctrine 7. 16. Christe is asked by Cayphas of his doctrine 18. 19. The end of Christ his doctrine 16. 25. Those which loue Christes doctrine do profit dayly 14. 21. Christ his doctrine is a stone of stumbling to the vnbeleeuers 6. 66 They blaspheme the spirit who thinke that any thâ—ng ought to be added vnto the doctrine of the Apostles 16. 13. We must stay our selues vpon the doctrin of the Apostls in the same place It is a peculier gifte of God to embrace doctrine 6. 44. Whence we must set the autority of the spiritual doctrine 7. 16. The way to examine doctrin 7. 18 The contempt of doctrine troubleth the godly 15. 20. The doctrine of Christ shall be a death to the vnbeleeuers 6. 60. Wee must distinguish diligently betweene general doctrine suppositions 19. 7. Drawn How men are said to bee drawn of God 6. 44. Draweth The father draweth vnto Christ. 6. 44. Dye It is expedient that one dye for the people 11. 51. 18. 14. Dyeth Christ dieth 16. 19. 30 Duety VVhat is our duetie in entring into daungers 7. 1. E Elect. Howe the elect are distinguished from the reprobate 17. 6. Why god careth for the elect 17. 3 Gods spirit worketh in the elect after an hidden manner 17. 10. By what marke the Elect are distinguished from the reprobate 5. 29. and 6. 37. God keepeth backe the Elect by an hidden bridle 20. 28. Christ giueth life to the Elect alone 17. 3. How sure the Electe are of their saluation 10. 29. Election Election is lame without faith 6. 40. The knowledge of Election ought to procure in vs the desire to praie 17. 9. Two kinds of Election 15. 16. Elias Elias called Iohn 1. 21. Empires Empires did not arise rashely nor through the errour of men 10. 35. Errour Errour arose amongst the disciples by mistaking the wordes of Christ. 21. 23. Erring No end of erring vnlesse we cleaue to the worde of GOD. 22. 23. Eutiches Eutich heretike 21. 23 Euangelist Those things are sufficient to saluation whiche the Euangelistes haue comprehended in writinges 21. 24. Euils The Euils which we suffer are to be imputed to our liues 5. 14 Excommunication The ryte of Excommunication did springe from the moste auncient custome of the Church 9. 22. Excommunication must be restored to his lawfull vse 16. 2. Excommunication is the sinowe of Ecclesiasticall discipline 12. 42. Excuse The Iewes haue no excuse 15. 22. Easter Preparation
7. 38. The spirite is the perfect maister of trueth 16. 12. Christ receiued the spirite not so much for himselfe as for his 1. 32. VVhat it is to worship in spirite and trueth 4. 23. How this must be vnderstoode that Christe was troubled in the spirit 13. 21. The testimony of the spirit is our onely aide against the inuasion of the world 15. 16. How the spirite is said to testifie of Christe in the same place Christ is present with vs by the trueth and grace of his spirit 12. 6. To what end the faithful doe receiue the spirit in the same place Howe this must be vnderstoode that the spirit speaketh not of himself 16. 13. The duetie of the holy spirit 16. 14. How this muste be vnderstoode that the spirit was not giuen christ by measure 3. 34. The spirite reproueth men two maner of waies 16. 8. VVhy christ added the visible brething in giuing the spirit to the Apostles 20. 22. What men are able to doe beeing depriued of the aid of the holy spirite 14. 18. Iesus gaue vp the ghost 19. 3. How the worship of God is said to consist in the spirit 4. 23. The spirit of giddinesse wherewith Satan driueth the wicked 12 10. The spirite of truth shall declare things to come 16. 13. Spittle Iesus made clay of spittle 9. 6. Sicke The sick man who had laid sick thirtie eight yeeres is made whole by Christ. 5. 9. To whom god hath sent speake the wordes of God 3. 35. Sinagogues christ preacheth in the Sinagogues 6. 59. To be cast out of the Sinagogues 9. 22. and 12. 42. and 16. 2. T Taught Taught of God 6. 45. Teachers It belongeth to Christe alone to frame the teachers of the Church 10. 22. Christ the onely teacher of the Church 20. 21. With what stoutnesse of minde the teachers of the Churche must bee endewed 2. 28. and 8. 29. and 16. 3. Whereuppon the authoritie of teachers dependeth 3. 2. Teaching God hath a double maner of teaching 14. 25. Temple The temple of Ierusalem was builded by Herod 2. 20. To what ende the temple was builded 2. 16. The temple was a figure of the church in the same place Why the temple was called the house of God 2. 16. Christ teacheth in the temple 7 24. 28. and 8. 12. 1. and 18. 20. The temple of the body of christ muste be destroyed by the Iewes 2. 19. 21. Temples VVhye our bodies are called Temples 2. 19. Tempted God will not suffer vs to be tempted aboue our strength 18. 9. Testimonie All men receiue not the testimonie of christ 3. 11. Christ giueth testimony of himselfe 8. 13. 14. 18. The testimony of the father of the sonne 5. 32. 36. 88. The testimony of christ of Iohn Baptist 1. 26. Theefe A thiefe a murtherer 10. 12. 8. Theeues Theeues are crucified with christ 19. 18. Thernades Fastning of the Thernades an holye daye of the Iewes 7. 2. Thankes To giue thanks 11. 2. 3. Thomas Thomas Didymus 11. 16. hee is reprehended for his vnbeliefe Thirst. Let him that is a thirst go vnto Christ 7. 37. To be a thirst for euer and not to be a thirst Title the title of christes cause 19. 19. Troubled Let not your heart be troubled 14. 1. 27. Truth Christ is the truth 14. 6 the truth of God must be defended although all the whole world say nay 5. 18. It is knowen to christe howe much the truthe differeth from figures 19. 10. Truth is taken for perfection of faith 14. 6. The truth shall make you free saith christ 8. 32. God is the fountaine of truth 16. 13. Christ full of truth 1. 17. It is a common thing amonge men to corrupt the truth of God 6. 14. who are saide to be of the truth 18. 37. What it is to do the truth 3. 21. Christe came to beare witnes of the truth 18. 37. The Diuell stood not in the truth Christ speaketh the truth 8. 45. which he hath heard of the father the spirite of truth shall teache all truth 16. 13. Twelue Twelue chosen by christ 6. 7. Time Christ saith that his time is not yet come 7. 6. 8. V Vnitie Vnitie of y e church is grounded no where els saue onely in the faith of the scripture 19. 23. Vnbeliefe How vnbeliefe is called the fountaine cause of all euils 8. 24. 15. 22. Vnbeliefe doth stop the way before vs that we cannot come vnto God 11. 34. He that beleueth not the sonne shall not haue life 3. 38. Vnrighteousnesse Vnrighteousnesse is not in God 7. 23. Vnion The meanes to know the vnion whiche is betweene vs and Christe 14. 20. Voyce The voice of one crying in the wildernesse 1. 23. How horible the voyce of christ shall bee to the wicked in the last iudgement 18. 4. The sheepe shall heare the voice of christ 10 16. Vine VVe must note three things chiefly in the similitude of y e Vine 15. 1. Christ is the true vine 15. 1. VV VVay Howe Christe is called the way the trueh and the life 14. 6. Christ is the way to the father in the same place VVater pots Water pots of stone 2. 6. VVeepe Mary and the Iewes doe weep for Lazarus his death 11. 33 Ye shal mourne weepe 16. 20 Iesus speaketh vnto Magdalen as she wept 20. 15. VVhole Christ made a man euery whit whole 7. 22 Thou art made whole sinne no more 5. 14. VVhippes The sinnes of men are not alwaies to be measured by the whips of God 9. 34. Pilate deliuereth Iesus into the wil of the Iewes beeing whipped 19. 1. VVeaknes Christ his weakenesse ought to vnderprop faith 14. 1. VVicked The wicked are not streightway to be discouered 13. 22. 26. Wicked men must be called vnto Gods iudgement seate 8. 28 VVorship The rule of worshippe which God requireth at our hāds 5. 24. VVhence we must set the law of Gods worship 18. 39. VVorshippers VVho be true worshippers 4. 23. 24. VVoman The comparison of a woman with childe 16. 21. VVord VVhy the Sonne of God is called the word 11. 〈…〉 In what sense the word of Christ is called life 6. 63. The word of christ shal iudg him that reiecteth his words 12. 42. To abide in the word of Christ. 8. 31. To keepe the word of Christ. 8. 51. 14. 23. 24. 15. 20. 17. 6. VVhy the word of God is darke vnto vs. 16. 25. The word of God is truth 17. 17. The word was in the beginning 1. 1. was made fleshe in the same place 14. the worde of God is the onely mark of faith 20. 31. The word of life 6. 68. What knowledge we can conceiue of Christ without the word 6. 19. It is a dangerous thing to inuēt any thing in diuine matters without the word 6. 15. VVe must alwaies hold a mutual consent betweene the word and faith 11. 21. VVith what remedy wee muste cure the
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