riches dignitie haue pride almost alwaies to keepe thē company VVherefore it is a hard matter for those menne to be tamed with willing humility who beinge puft vppe with arrogancye doe scarse acknowledge themselues to be men Therefore what man soeuer is excellent in the word let him if he be wise not trust too much to his greatnes least it be to him an hinderaunce VVhereas hee saieth that they were many you must not so take it as if they were either the more parte or the halfe for being compared vnto others whereof there was a great multitude they were but a few but the same were many if they were cōsidered in themselues Because of the Pharisees Hee seemeth to speake vnproperly when as he separateth faith from confession For with the hearte man beeleeueth vnto righteousnes with the mouth confession is made vnto saluation neither can it be but that faith being once kindled in the heart she must put forth her flame I aunswere that in this place is declared how weake their faith was who were so lukewarm or rather cold To be briefe Iohn meaneth that they embraced the doctrine of Christ because they knew it did proceede from GOD but yet there was no liuely fayeth in them and such a faith as was endowed with that power which was requisite because Christ giueth not vnto those that be his the spirit of feare but of constancy that they may be bold freely and without feare to confesse that which they haue learned of him Although I doe not think that these were altogether dumbe yet because their confession was not free enough the Euangelist in my iudgement doth flatly denye that they made confession of their faith For that was a lawfull profession openly to giue their names vnto Christ. VVherefore let no man flatter himselfe who couereth and cloaketh his faith in any point least he incurre the hatred of men For how much soeuer they hate the name of Christe yet that feare is not to bee excused which compelleth vs to turne aside euen but a litle from the confessing thereof Note also that there is lesse strength and constancy in the rulers because ambition doth reigne in them for the most parte then which there is nothing more seruile And that I may be briefe earthly honours do as it were bind men with golden fetters so that they cannot doe their duety freely Therefore those that be base and of low estate must be therewith so much the rather contented because they are free from manye at least the worste snares Neuerthelesse great and noble men must striue with their estate least it be vnto them an hinderance and keepe them backe from submitting themselues vnto Christ. Iohn saieth that they were afrayde of the Pharisees not that it was lawful for any man to call himselfe the Disciple of Christ for the other Priests and Scribes but beecause there was a more outragious kynd of crueltye in these menne coloured with zeale Zeale to defend relygion is an excellent vertue but when as there lyeth hypocrisie vnder it there canne bee no worse plague VVherefore wee must the more instantly desire the Lord to gouerne vs with the certeine and sure rule of his spirit Least they should be cast out of the Synagogue Beeholde what was the thing that hindered them to witte the feare of infamy because they shuld haue beene cast out of the Synagogue Furthermore heereby appeareth howe great the frowardnes of men is which doth not onely corrupt the beste ordinaunces of God but turneth them into deadly tyranny Excōmunication ought to haue beene a string and sinow for holy discipline that they might haue a punishment in readines if any manne did despise the Church But it was brought to that passe that whosoeuer did confesse that he was Christes he was banyshed from the company of the faithfull Likeas the Pope dooth at this daye falselye pretende the lawe of excommunication that he may practise the lyke tyrannie he dooth not only with blind madnesse thunder and cast out his lightenings agaynst all the godly but dooth also endeuoure to throwe downe Christ out of his heauenlye seate And yet is he not ashamed impudently to pretende the tytle of the holy iurisdiction wherewith Christ didde adorne hys Church 43. For they loued The Euangelist doth in plaine words set downe that these men became not superstitious but did onely auoide reproach amongst men For if ambitiō was of more force amongst them then the feare of God it followeth that they were set free from the vaine feare of cōsciēce Now let the readers mark of what great ignominy their fearfulnes is condemned with God who dissemble and cloake their fayth amongst men for feare of enuy VVhat is more preposterous yea what is more beastly then to preferre the vaine praises of men before the iudgemente of God And yet he pronounceth that they are all possessed with suche madnesse who auoide the enuy of menne when as the pure faith must be confessed that for good causes for when as the Apostle He. 11. 27. doth commend the inuincible constancy of Moses he saieth that he waxed hardye as if he had seene him that was inuisible In whiche woordes hee giueth vs to vnderstand that when as any man hath fastened his eyes vppon God his heart shall be strong and more hard then the Adamant Therefore hence commeth that softnesse which maketh vs fall awaye vnto vnfaithful disimulation because al our senses waxe dull in beholding the world For the sincere beholding of God should by and by put away al the smokes of honour and riches Let them now go shake theyr eares who thinke that the wicked denying of Christ is but a lighte and veniall sinne seeing that the spirit pronounceth on the contrary that this is a more filthy monster then if the heauen and earth shuld go together To loue the glory of men doth signifie in this place to be desirous to be esteemed of amongst men Therefore the Euangeliste meaneth that those men were so addicted vnto the woorlde that they hadde rather please menne then God Moreouer whylest that the Euangelist accuseth the denyers of Christ of this crime hee dooth also declare that excommunication was litle sette by because the high Priestes did abuse it contrarye to equitie and ryghte VVherefore lette vs knowe that all is but a vaine terrifyinge what cursinges and excommunications soeuer the Pope dooth thunder out againste vs when as wee knowe assuredly that hee goeth aboute nothinge else saue onelye to leade vs away from Christ. 44. And Iesus cryed This sentence tendeth to this ende that Christe may encourage his vnto the iust and vnbowable constancy of saith yet there is contained herein a reprehension whereby he meant to correcte that wicked feare The crying serueth to make this more vehemēt because it is not a doctrine onely but an exhortation also to prick them forward The sum is this that the faith in Christ doth not leane vnto any mortal man
be as it were forgetfull of him selfe and should praye for the common safegarde of the congregation If wee shall saye that it was not inconuenient that Zacharias hauing perfourmed his chiefest parte of prayer should then secondly haue some priuate consideration of him selfe it were not an vnapt answere But it is scarse probable that Zachary shoulde then haue prayed for the obtayning of a Sonne whereof he was past hope by the olde age of his wife Neither is there any certaine moment of tyme gathered of the woordes of the Angell VVherefore simply I interpreet that his desire was nowe heard which long beefore he had powred out before GOD. Furthermore the desire of hauing ofspring so there be no excesse is godly and holy as may be gathered out of scripture which esteemeth this not in the last place â—mong the blessings of God Thou shalt call his name The name of Baptist I thinke was giuen vnto him to declare the effecte of his office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the whiche the Greekes say Iohn with the Hebrewes doth signifie the grace of God But manye thinke the Sonne of Zachary so to bee called as beeloued of God I doe not thinke that fauour here to bee commended which god thought him priuatly to be worthy of but that which his message was about to bring to al men The time doth encrease the authoritie and estimation of his name because that before he was borne God imprinted in him a signe of his loue Matthew Marke Luke 1.   14. And thou shalt haue ioye and gladnesse and manye shall reioyce at his byrth 15. For hee shall be great in the sight of the Lorde and shall nether drinke wine nor strong drink and hee shal be filled with the holy Ghost euen from his mothers wombe 16. And many of the children of Israel shall he turne to their Lord God 17. For hee shall goe beefore him in the spirite and power of Elyas to turne the heartes of the fathers to the children and the disâ—bedient to the wisdom of the iust men to make ready a people prepared for the Lord. 14. Thou shalt haue ioye The Angell dooth signifie greater ioy then that Zachary as could comprehende of his new ofspring For he declared that hee shoulde haue such a sonne as he durst not wish for And streight wayes hee goeth further that that ioye shoulde not be priuate whereof the onelye parentes shoulde take their delectation or that it might keepe it selfe in priuate houses but shoulde bee common also to straungers to whome the profitte of his natiuitie shoulde bee declared Therefore it is like as if the Angell had sayde not a sonne to haue beene borne alone to Zacharias but a teacher and a prophet to all people The Papistes abused this place that they might bring in a prophane custome in celebrating the birth day of Iohn I let passe this that they woorshippe this day too much contrary to all good order with daunsinges leapings and all kinde of lasciuiousnesse with libertie of banketting which order they faigne to bee sacred vnto them and that they suffer them selues in that celebration to bee deluded with magicall artes and deuylish deuises no otherwise then as in the ceremonies of Ceres At this present it shall be sufficient for mee briefly to declare the Angelles woordes to haue beene wrested of them vnwisely to the annuall celebrating of his byrth day when the Angell simplye did commende the ioy which should come to all godly men by the fruit of his doctrine For they reioyced for a prophet to be borne vnto them by whose ministerie they were brought in hope of saluation 15. For he shall be great Hee confirmeth that which he sayde of ioy because that Iohn was appoynted to a thing great and vnaccustomed Neither yet are the vertues wherein hee did excell so much here praysed as the greatnesse and excellencie of his office is extolled Lyke as Christe when he affirmeth him to bee the chiefest among the children of women he hath not respect so much to the holynesse of his life as to his ministerie That which streight wayes after followeth Hee shall neither drinke wine nor strong drinke is not so to bee vnderstoode as though it were an especial vertue of Iohn to be a refrayner froÌ„ wine but because that by that especiall marke God would note his seruaunt whereby the worlde might know an euerlasting Nazarite The priests also refrayned from wine and strong drinke when they supplyed their courses in the temple The same abstinence was prescribed to the Nazarites vntill their vow were fulfilled And GOD would shewe by a notable token that Iohn in all his life was a Nazarite dedicate vnto him as we read also the same of Sampson But vnder this colour there is not to be faigned a woorshipping of GOD in abstinence from wine as Apes that with ambition will followe whatsoeuer they may perceiue of their fathers deedes Onely let all men haue temperaunce in estimation they that finde hurte in drinking of wine let them willinglye abstaine they that lacke let them take the want of it in good parte For that which pertayneth to the name of Sicera I willingly agree to their iudgement which shed with the Hebrewes doe thinke to be called euery kind of made wine Hee shall be filled with the holy Ghost This more inwarde note wherewithall the Angell saieth Iohn shall be signed was farre excellenter then the outwarde and visible signe In these woordes I thinke nothing els to be noted then his apparaunt towardnesse which might shew a hope of his excellencie to come Further I saye not such towardnesse as is also in prophane men but such as might accorde to the greatnes of his office The sense therefore is that the power and grace of the spirite shoulde not then onely shewe it selfe in him when that hee should aspyre to his office but that euen from his mothers wombe hee shoulde excell in the giftes of the spirite which as certaine signes shoulde testifie what hee should be For from his mothers wombe is as much to say as from his first infancie I graunt truely the power of the spirite to haue wrought in Iohn when he was yet included in his mothers wombe But in my iudgement the Angell here meant an other thing that Iohn being yet an infant should be brought as it were into the theatre with a singular commendation of the grace of God of the fulnesse it is not meete that we should more subtilly dispute or rather triffle with sophisters For the scripture doth by this name signifie no other thing then the excellent and not common aboundaunce of the giftes of the spirite To Christ alone we knowe the spirite to haue beene giuen without measure that wee might all drawe of his fulnesse and to be giuen to other by a certaine measure But they that aboue our common capacitie are endued with more plentifull grace are sayde to beefull of the holye Ghoste
name auctoritie of Christ alone therefore he speaketh in the singular number after a sorte taketh vppon him the person of Christe that he might the more effectually stirre vp the mindes of the godly to an assured trust It is certaine that the wordes which are here set downe cannot properlye be applyed to any but to Christ alone and that for two causes First because that he alone was endued with the fulnes of the spirite that hee might be a witnesse and a messenger of our reconciliation with God by which reason Paul assigneth that peculiarly to him which is commō to all the ministers of the Gospel Ephe. 2. 17. that is that they shuld preach peace to as many as are nigh and farre off then because he only worketh and perfourmeth by the power of his spirit whatsoeuer good things are promised 18. The spirit of the Lord vpon me This is therfore said that we might know that Christ aswel in himself as in his ministers doth not the work of mā or any priuate busines but that he was sent of God to restore the saluation of the Church For he testifieth that he doth nothing by the motion and counsell of man but al things by the gouernment of the spirit that the faith of the godly might be grounded vpon the aucthoritie and power of God That clause that next followeth Because he hath annoynted mee is added to expound the former For many do falsly boast that they haue the spirit of God whē they are without the gifts of the spirit But Christ by the annoynting as by the effect proueth that hee is endued with the spirit of God Then hee sheweth to what end hee was endued with the grace of the spirit namely that he might preach to the poore whereby we gather that whosoeuer are sent of God to preach the Gospell ought first to be endued with necessary giftes that they maye be able to discharge so great an office VVherefore they are indeede to be laughed at which vnder the pretence of the calling of God doe vsurpe the place of Pastors when they are most vnapt to execute the office as the horned bishops in poperie when they are more ignorant then any Asses yet they proudlye cry out that they are the Vicars of Christe and that they only are the lawful gouernours of the Church It is also expresly said that the Lord doth annoynt his seruauntes beecause that the true and effectuall preaching of the Gospell dooth not consist in windy eloquence but in the celestiall power of the spyrite as Paule sayeth 1. Cor. 2. 1. 4. To the poore The Prophet declareth what the estate of the church was before the beginning of the gospel and what al our condition is without Christ. Therefore he calleth them poore broken captiues and blind and brused to whom God promiseth restitution But though the body of the people was oppressed with so many miseries that these titles might agree to euery member of the same yet because that manye in their pouertie blindnesse bondage and to bee shorte in death doe flatter themselues or ar senselesse therfore few are fit for the receiuing of this grace And first we are taught here to what ende the preaching of the Gospell belongeth and what it bringeth vs that is when we were wholly ouerwhelmed with all kind of euils there God shineth vnto vs with his light of life that he leading vs out of the great depth of death might restore vs into a full felicitie Truely this is no vsuall commendation of the gospell that we gather such incomparable fruit of it Secondly we see whō Christ calleth to him and whom he maketh partakers of the grace committed to him that is they that are wretches in al-poyntes and are without all hope of saluation But againe we are admonished that we cannot any otherwise enioy these benefits of Christ except we be humbled with a deepe feeling of our miseries and as people hungarstarued doe desire and seeke for him to be our deliuerer for whosoeuer swell in pride and sigh not vnder their captiuitie and are not displeased with theyr owne blindenesse they doe with deaffe eares dispyse this prophesie 19. That I should preach the acceptable yeere It seemeth to many to be an allusion to the yeere of Iubile whose iudgement I doe not refuse Yet it is worth the labour to note how the Prophet taketh paines to aunswear a doubt which might trouble and shake the weake mindes seeing that the Lord had so long differred the promised saluation and had holden them in suspence Therefore he appoynteth the time of redemption in the counsell or goodwill of God as he saith chap. 49. 8. In an acceptable time I haue heard thee in a day of saluation haue I helped thee Paule to the Galla. 4. 4. calleth it the fulnes of time that the faithfull may learne not curiously to enquire further then is expedient but to reste in the will of God and this one thing was sufficient for them that the saluation in Christ was giuen when God saw it good 20. And the eyes of all that were in the Synagogue I doubte not but that God had touched their heartes that the straungnes of the matter might make them more attentiue and so should giue eare to Christ speaking for it was necessary that they should be stayd least they presently shuld haue made a noyse or at the leaste that they shoulde not breake off the course of the word seeing that otherwise they were more bent and readye to contemne Christ as we shall see 21. This day is fulfilled Christe doth not onely vse these three words but prooueth in deede that the tyme is nowe come wherein GOD would restore the decayed Church that the exposition of the prophesie might be euident and plaine to the hearers as the interpreters do rightly and in order handle the scripture when they applye the same to the present vse and he saieth that it was fulfilled rather in their eares then in their eies because the bare sight doth litle profit except that doctrine had the chiefe place 22. They bare witnesse Here Luke first commendeth vnto vs the diuine grace which was in the mouth of Christe then hee liuely paynteth out the vnthankfulnes of men He calleth them the words of grace or gratious wordes in the Hebrew phrase wherein the power and grace of the holy Ghost was seene Therefore the Nazarites are compelled to acknowledge with admiration God speaking in Christ yet they willingly hinder themselues from giuing the right and due honour to the heauenly doctrine For when they obiect that he is the sonne of Ioseph they do not amplyfie with this circumstaunce the glory of God as it became thē but malitiously they take this as an offence that they might with the fairer colour refuse whatsoeuer shal be sayde by the sonne of Ioseph So at this day we see very many who though they are enforced to graunt that to be the word of God which they
two Euangelists for they in setting down their historie say that the mother kinsfolks of Christ came when he had spoken of the vncleane spirit and Luke referreth it to an other time and onely setteth down the exclamation of the woman which we expounded eueÌ„ now But because it is wel known that the EuaÌ„gelists were not very curious in obseruing the course of times nor in prosecuting all perticular deedes sayings the answer is not so hard For Luke setteth not down what time Christes mother came but that which the other two set before the parable of sowing he setteth after And that he saieth a certeine woman of the coÌ„pany cried is somwhat like to this history for it may be that of an vnaduised zeale she extold that to the highest degree which she thought Christ made too smal account of they doe al agree in this that Christs brethreÌ„ mother came whil he was speaking in the middest of the company without doubt it was either because they wer careful of him or because they desired to learn for they laboured not to coÌ„e to him in vaine neither is it likly that they were vnbeleeuers which accoÌ„panied the holy mother There is no colour that Ambrose ChrisostoÌ„ do imagine that Mary did it of ambition For what nead this imagination wheÌ„ as the spirit doth euery where testifie to her commendation of her great godlines modestie It may be that the greatnes of their carnal affectioÌ„ made theÌ„ more busie then needed I deny not this but I iudge that they came of a godly desire to ioyne theÌ„selues to his coÌ„pany That Mat. reporteth that the message of their coÌ„ming was brought to him by one certein man and that Mar. Lu. do attribute it to mo hath no absurditie in it But as it commonly commeth to passe the commaundement which the mother gaue of calling him forth was receiued and so passed amongste many vntil at length it was brought vnto himself MAT. 48. VVho is my mother It is not to be doubted but that Maries importunitie is reproued in these wordes and certeinly she dealt very preposterously to attempt to hinder the course of his doctrine But yet this setting light by the kindred of flesh and bloud dooth deliuer a verye profitable doctrine while he receiueth all his disciples and faithful ones into the same degree of honour as if they had beene chiefe amonge his kinsfolkes But this sentence dependeth of the office of Christ for he declareth hereby that hee is not giuen to a certeine smal number but to al the godly which by faith should grow into one body with him Then that there is not a more excellent bond of kindred then the spirituall because he ought not to be accounted of after the fleshe but of the power of his spirit wherewith he was enriched by the father to renew menne that they which by nature were a filthy and cursed seede of Adam shuld by grace begin to be holy and heaueÌ„lye children of God Therfore Paul 2. Cor. 5. 16. saieth that Christe cannot be known truly after the flesh because the new repairing of the world is rather to be considered which exceedeth farre aboue mans power while he reformeth vs by his spirite to the image of God VVherefore this is in summe the purpose that we should learne to looke vpon Christ with the eies of faith also we must know that euery one that is regenerated by the spirite giueth himselfe wholy to God in true righteousnes to be throughly ioyned to Christe and so to be made one with him Further he meaneth that they doe the will of the father not which exactlye fulfill all the righteousnes of the law for so this name of brother which Christ giueth to his disciples shuld agree to no man but he especially commendeth faith which is the fouÌ„taine and beginning of holy obedience it also couereth the wants and offences of the flesh that they be not imputed For the saying of Christ is wel known this is the will of my father that euery man which seeth the sonne and beleeueth in him should not perish but haue euerlasting life Ioh. 6. 40. And though Christ seemeth here to haue no respect of bloud yet we know that he did in deede sanctifie mankind with worship and perfourmed the lawfull dueties towardes parentes but hee teacheth vs that in respect of the spirituall kinred the kinred of the slesh is of none or of smal estimation Let therfore this comparison so far preuaile with vs that we may pay that which is due to nature but let vs not be too much tied to flesh and bloud But sith Christe vouchsafeth that incomparable honour to the disciples of his Gospell that hee accounteth them for brethren our vnthankfulnes is to be detested if we reiect not all the desires of the slesh and bend all our endeuours hether Matth. 12. Mark Luke 11. 38. Then answered certeine of the Scribes and of the Pharises saying maister we would see a sign of thee 39. But he answered saide vnto them an euil adulterous generation seek a signe but no signe shal be giuen vnto it saue the signe of the Prophet Ionas 40. For as Ionas was three daies and three nightes in the whales belly so shal the sonne of man be three daies and three nightes in the heart of the earth 41. The men of Niniuie shal rise in iudgment with this generation and condemn it for they repented at the preaching of Ionas and behold a greter then Ionas is here 42. The Queene of the south shal rise in iudgment with this generation and shall condemne it for shee came from the vtmoste parts of the earth to heare the wisdom of Solomon and behold a greater then Solâ—mon is here  16. And others tempted him seeking of him a signe from heauen A litle after 29. And when the people were gathered thick together he began to saye this is a wicked generation they seek a signe and there shal no signe be giuen them but the signe of Ionas the Prophet 30. For as Ionas was a signe to the Niniuites so shall the sonne of man be to this generation 31. The Queene of the south shall rise in iudgemente with the men of this generation and shall condemne them for she came from the vtmost partes of the earth to heare the wisdome of Solomon and behold a greater then Solomon is here 32. The men of Niniuie shal rise in iudgment with this generation and shal condemne it for they repented at the preaching of Ionas and behold a greater then Ionas is here 38. Certeine of the Scribes Matthew reporteth somwhat the like againe in the sixteene chapter and Marke in the eight chapter VVhereby it appeareth that Christ was often questioned with of this matter so that their wickednes had no end which once were determined to resiste the trueth It is euident that they demaunde a signe that their vnbelief might haue some faire show namely that the
ceaseth not to do vs good A wonderfull contention that when we doe by all meanes endeuour to ouerwhelme the grace of God least it should come vnto vs yet that as conquerour breaketh out and as it were in despite of vs it becommeth effectuall Math. 14. Marke 6. Luke 9. 1. At that time Herode the Tetrarche hearde of the same of Iesus 2. And sayd vnto his seruauntes This is Iohn Baptist He is risen again frō the dead and therfore great works are wrought by him 14. Then king Herode hearde of him for his name was spread abroade and sayde Iohn Baptist is risen againe from the deade and therefore great workes are wrought by him 15. Other sayde it is Elias and some sayd It is a Prophet or as one of the Prophets 16. So when Herode hearde it he sayd It is Iohn whome I beheaded he is risen from the dead 7. Nowe Herode the Tetrache heard of all that was done by him he doubted because that it was sayde of some that Iohn was risen againe from the dead 8. And of some that Elias had appeared and of some that one of the old Prophets was risen againe 9. Then Herode sayd Iohn haue I beheaded VVho then is this of whom I heare such things and he desired to see him The Euangelists do therfore report this that we might know that the name of Christ was much spoken of euery where so that ignorāce might not excuse the Iewes For otherwise this doubt might haue crept into the mindes of many men how should it come to passe that Christ liuing vpon the earth shoulde rest quietly in Iudea as if he were thrust vppe into a corner and had reuealed his diuine power to none Therfore the Euangelists doe nowe witnesse that the fame of him was spred euery where so that it came euen into Herodes court 2. He sayd vnto his seruaunts It is gathered by the woordes of Luke that Herode had not this in minde of himselfe but this suspition was thrust into him by the common rumour of the people Neither doe I doubt but that the hatred of the Tyrant and the detestation of the cruell slaughter should giue occasion of speaches as it commonly commeth to passe This superstition did sticke in the mindes of men euery where that the deade returned into life vnder an other person as it is sayd other where Nowe they take that which was next that Herode by killinge cruelly that holy man obtained not that which he hoped for because that hee being raised from the dead by the wonderfull power of God shoulde become a more sharpe enemy and auenger of his sinnes Yet Marke and Luke do declare that mē spake diuersly namely that some thought him to be Elias others some one of the Prophets or which was equall to the Prophets in excellencie of the spirite VVhy they shoulde imagine it of Elias rather then of any other we haue spoken other where Because God had promised by Malachie 4. 5. that Elias shoulde come who shoulde gather together the Church dispearsed they fondly drewe the Prophesie to the person of the man when as the simple comparison should be in this meaning least the comming of the Messiah should be obscure and hidde and least the grace of redemption should be kept vnknowne from the people a certaine Elias shall goe before him such a one as he was in times past which restored the ruinous estates and ouerthrowne worship of God Therefore he shall goe before in singular power of the spirit that he might make manifest that great day The Iewes as they were grosse interpreaters hadde drawen this to that Elias the Thesbite as if that he shoulde execute the office of a Prophet againe Yet others doe imagine that either some one of the olde Prophets was risen or that he should be some great man and excellent as they were Also it is wonderfull when they were of diuers opinions yet the truthe came in none of their mindes especially when as the reckening of the time it selfe should directe them to Christe God had promised them a redeemer which should bring helpe to the miserable the lost The extreme necessity whereinto they were cast did then especially require helpe of God The Redemer is present as is partly witnessed by the crying of Iohn and partly he himselfe testifieth of his owne office They are enforced to acknowledge some diuine power in him yet falling to their owne deuises they chaunge him into an other personne So truely the world through wicked vnthankfulnesse vseth to extinguish the graces of God offred to thē In respect of Herode himselfe as I touched a little before he conceiued the opinion that Iohn was raised not with any ioy but as euill consciences doe quake fearefully and doe bende at euery blast so he easily conceiueth that which he feared And God often scourgeth the vngodly with these blind terrours so though they hardē themselues of purpose neither are vexed by any other yet they obtaine no rest from that inwarde slaughterman but that he sharply scourgeth them Therefore greate woorkes are wrought by him It is woonder by what reason they were ledde to bring these thinges in Iohn in all the course of his preaching wrought no signe therefore it seemeth to be without all colour that they seeing a man notable through myracles shoulde imagine him to be Iohn but they thinke that these myracles were nowe wrought at the first by them to prooue his resurrection and which shoulde testifie that the holy Prophet of God was wickedly slaine by Herode and nowe came foorth as a manne halowed not to be touched but with reuerence least any durst be so bold as to violate him any more Therfore to worke workes by him that is they thought them to be wrought that hee might gette the more authoritie thereby and that it might be euident that the Lorde was with him Mathewe 14. Marke 6. Luke 3. For Herode had taken Iohn and bounde him and put him in prison for Herodias sake his brother Philips wife 4. For Iohn sayde vnto him It is not lawfull for thee to haue her 5. And when hee woulde haue putte him to death he feared the multitude because they counted him as a Prophet 6. But when Herodes birth day was kept the daughter of Herodias daunced before them and pleased Herode 7. VVherefore he promised with an othe that he would giue her what soeuer shee would aske 8. And shee being before instructed of her mother sayde Giue me heere Iohn Baptists head in a platter 9. And the kinge was sory neuerthelesse because of the othe and them that sate with him at the table he cōmaunded it to be giuen her 10. And hee sent and beheaded Iohn in the prison 11 And his head was brought in a platter and giuen to the maide she brought it vnto her mother 12. And his disciples came and tooke vppe his body buried it and went tolde Iesus 17. For
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
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
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
124. 16. and 139. 19. 205. 26. and 207. 29. and 209. 1. and 217. 23. 344. 41. and 399. 23. 401. 27. 485. 1. and 553. 12. and 540. 23. 648. 26. and 751. 43. and 793. 41. Of Cursses which the Scripture containeth a two folde vse 162. 24. Custome not rightly counted for a law 42. 59. Custome not more to bee esteemed then truthe 171. 22. to a Custome receiued not too muche is to be giuen 248. 19. Cyrus his place 493. 16. D HOw the Day in times past was deuided 534. 1. and 746. 25. the Day of iudgement euerye moment to be loked for 655. 36. 657. 37. the yearely solemnising of a birth Day not of it selfe euill 421. 6. wherof vtter Darknesse is so called 233. 12. and 555. 24. Dauid a figure of Christe 58. 6. 579. 42. and 746. 35. Dauids name translated vnto the Messias 25. 32. Dauids purpose in appoyntinge the orders of the priests 5. 5. and 8. 9. the Dead haue no care of the liuing 401. 27. Death not to bee feared 281. 28. and 287. 39. Demosthenes his place 3. 3. Denial of Christ howe hurtful 284. 32. and 723. 70. Denial of oure selues is commaunded 136. 14. and 193. 10. and 216. 13. and 225. 24. and 269. 33. and 467. 24. and 524. 20. and 540. 22. 575. 32. and 631. 43. Desart for a roughe and hillie countrie 109. 2. Destinie of the Stoikes confuted 283. 29. the Disciples called of Christ 145. 18. why Christ sent the seuentie Disciples by two two 302. 1. the Disciples striue for superioritie 484. 1. and 541. 24. the disciples ignoraÌ„ce 441. 15. 455. 8. the blockishnesse and slouthfulnesse of the Disciples 429. 24. and 450. 33. and 552. 12. the slouthfulnesse of Iohns Disciples 292. 3. the diuels confesse christ to be the sonne of God 321. 16. why the Diuels wished to enter into the swine and whye Christe suffered it 264. 31. Diuels essentiall spirites 265. 31. Diuinitie of the Papists speculatiue vaine and colde 150. 22. Diuorcement why in times past permitted 177. 31. and 5. 13. the cause of lawfull diuorcement 516. 9. what it is to Doe the will of the father 223. 21. and 340. 48. the Doctrine of the Prophets compreheÌ„ded vnder the name of the law 106. the Doctrine of saluation published vnto men for diuers endes 346. 11. Howe the Doctrine of the Gospel is the cause of blindenesse 350. 12. generall Doctrine necessary 142. 25. Generall Doctrine from the particular 104. 49. and 142. 25. and 164. 13. and 186. 1. and 234. 13. 245. 13. the true vse of generall Doctrine 30. 37. particular Doctrine necessarye 114. 7. Doctrine to bee applied to the persons 114. 7. and 118. 12. diuersitie of Doctrine breedeth hatred 511. 52. contempt of Doctrine extinguisheth the light of the spirite 43. 67. contempt of Doctrine in the worlde very great 402. 30. All Doctrines are to bee examined by the woorde of God 221. 76. Dogges and swine who 211. 6. the Donatises vaine glorying 161. 2. Dreames diuine whereby discerned from humane 62. 20. Drunkennesse is to bee taken heede of 421. 6. The friuolous distinction of Dulia and Latria 133. 10. E A Simple Eye for not faultie 202. 22. Election free 347. 11. Election from the will of GOD 311. 26. Election onely the headspring and cause of our saluation 440. 13. Election the fountain of al good things 308. 20. the force of Election 310. 25. Few Elected or chosen 391. 11. the Elect why compared to wheat 121. 12. the Elect out of daunger 45. 71. 440. 13. 647. 23. 24. the Elect onely lightened 349. 14. the elect onely vnderstand the mysteries of God 347. 11. the Elect onely are ledde by the spirit of God 350. 14. the Elect onely perseuer 354. 20. the Electes perseuerance 300. 35. The difference of the Elect reprobate 9. 12. 13. 17. 20. 40. 38. 44. 68. 72. 10. 121. 12. and 158. 5. 197. 12. and 205. 235. 26. and 287. 39. 297. 15. and 310. 25. and 337. 44. and 399. 23. 436. 27. and 467. 24. and 501. 18. 528. 25. 531. 29. Elias whether verilye appeared in the transfiguration of Christ 471. 3. Elias and Enoch looked for of the Papistes before the comming of Christ 476. 10. VVhy Iohn was called Elias 296. 14. 417. 2. Why Luke rehearseth Elizabethâ— stocke 6. 5. Elizabeth howe iust and without reproofe 7. 6. why Elizabeth after Iohn was conceiued hid her selfe 19. 24. Elizabeth howe the cousin of Marye 5. 5. and 29. 36. Enemies are to be loued 184. 44. Enuie is to be auoided 32. 43. 162. 24. and 496. 28. Epicâ—es contemners of gods glory 162. 24. Eremites superstition 112. 4. Errours howe to be corrected 614. 18. VVhye the Euangelises would passe from Christes in fancie vnto the thirtie the yeare of his age 106. the Euangelises not curious in obseruingâ— the course of times 131. 5. and 145. 18. 339. 19. 378. 383. 41. 541. 24. 545. 29. and 552. 12. and 564. 630. 53. the certainty of the Euangelistes doctrine 79. 1. Of Eunâ—ches or chaste personnes three kindes 518. 12. the Examples of the fathers how farre to be followed 11. 15. and 511. 54. and 512. 55. Excommunication in Christes church very profitable 499. 17. Excommunication of the Pope no whit at all to be feared 161. 11. Exhortations necessary 76. 15. the vse of Exhortations in the Churche 390. 23. Exorcistes common amongest the Iewes 328. 27. VVhat maner of Exorcistes be created or made in Poperie ibidem B FAith is by hearing 13. 16. and 338. 27. 443. 22. Faith is voluntarie 390. 23. Faith the gifte of God 147. 10. 310. 25. 325. 402. 30. 490. 17. 481. 22. Fayth general and perticular 16. 18. Faith perticular necessary 73. 11. 147 10. 445. 25. 463. 19. Temporall faith 353. 20. 411. 13. Faith aloane iustifieth 335. 37. 547. 52. Faith obtaineth any thing of GOD 255 29. 446. 28. 481. 123. 570. 21. Faith cannot bee separated from good workes 390. 11. Faith vnperfect euen of God is not reiected 250. 18. 20. 355. 23. 481. 24. Faith is not alwaies repugnant to feare 259. 25. Faith the cause of our saluation 353. 19. Our faith grounded in heauen 24. 31. Faith ioyned with Gods eternall predestination 312. 27. Faith alone sanctifieth in vs the giftes of God 413. 19. An other mans faith howe far profiteth other 239. 2. The faith of the fathers and ours alone 11. The Faith of the godly exercised by teÌ„ptations 128. 1. The faith of the righteous is their wisdome 14. 17. The faith of the Papists is implicite 484. The faith of the Centurion 231. 8. The faith of the woman of Chanaan is commended of Christ 446. 28. The nature of faith 15. 18. 292. 3. 296. 12. 570. 21. of fayth the chiefest foundation 480. 22.
horrible 664. 48. 687. 24. whye the punishment of the VVicked is deferd 377. 6. whye the punishments of the wicked are foretolde 633. 2. the destruction of the wicked 116. 9. and 121. 12. 343. 41. 389. 7. 400. 26. and 439. 13. and 441. 14. The tormentes of the wicked perpetuall 400. 26. the causes whye a wiâ—e is to be put away 516. 9. VVil looke frewill VVhat it is to doe the wil of the father 223. 21. and 340. 48. wise menne for Astrologers and Philosophers 79. 1. how the wise men were directed to come vnto Christ 80. 1. what the wise mennes giftes doe signifie 84. 11. the papistes haue imagined that three wise men came vnto Christ. 80. 1. what true wisdome is 466. 22. how wisdome is iustified of her children 300. 35. the fountaine of wisdome from the spirite of God 102. 40. the wisdom of the righteous is their faith 14. 17. Howe farre wisdome is condemned of Christ 275. 16. from whence the faith of the woman of Chanaan was conceiued 443. 22. women bent to superstition 612. 14. The thankefulnesse of the women that followed Christ 345. word takeÌ„ for a thing or substance 29. 37 the worde taken for the will and decree of God 129. 4. the worlde is giuen to the deceits of Sathan 329. 29. the worlde subiecte to the will of God 283. 29. the worlde alwayes ready to stirre vp hys owne faultes 253. 52. the world frameth to it selfe offences that it may not follow Christ 293. 6. the world takeÌ„ for the vnbeleuers 487. 7 the world somtimes taken for the church 341. the prince of the world is sathan 329. 29. the corrupt wisdome of the world ibid. the wisdome of the worlde is accursed before God 14. 17. the peruerse iudgement of the VVorlde concerning Gods workes 19. 24. the vnthankefulnesse of the VVorlde is noted 3. 1. and 73. 10. and 159. 7. 210. 1. and 383. 3. 400. 19. the conuersion of the worlde is not to be looked for 652. 30. the contempt of the worlde is necessarye for the godly 201. 21. and 365. and 389. 4. and 468. 26. workes of supererogation of the papists 409. 10. how good woorkes are to be done 187. 2. good woorkes are of God 166. 16. good woorkes are not separated froÌ„ faith 390. 11. good woorkes are frutes of repentaunce 116. 8. the defenders of the woorkes of righteousnesse 7. 6. the ende of good woorkes is the glorye of God 165. 16. woorthipping for the bowing of the knee 250. 18. wrath for the iudgement of God 115. 7. Z ZAcharie of the stocke of the priestes 5. 5. Zacharie how iust and vnreprâ—ueable 7. 6. VVhy Zacharie was so seuerely reprooued 15. 18. Zacharies punishment of vnbelief 17. 20. Zacharies thankfulnesse 142. 64. Zacheus his repentance 550. 8. Zacheus his faith 548. the Zeale of hypocrites is fained 436. 3. euery kinde of Zeale is not to bee approoued 115. 7. and 227. 4. 255. 30. and 466. 22. and 511. 54. 512. 55. and 565. 12. and 699. 33. 713. 51. Preposterous Zeale 466. 22. 23. Vnder pretence of Zeale charitie is not to be broken 497. 15. the moderation of true Zeale 320. 8. Heere endeth the Table of the Harmonie The argument of the Gospell of Iesus Christ according as it is sette foorth by MATHEVVE MARKE and LVKE THAT we may read this Euangelicall hystorie to our profite aâ—d commoditie it shall not be litle auaileable to vnderstand the sence of this word EVANGELIVM which we call in English the GOSPEL for thereby we shall easily discerne what mooued these heauenly witnesses to câ—mmit these things to wryting and to what ende all things that they haue wrytten are to be referred For these hystories were not so named by other men but that the authours themselues did so intitle them it is manifest by Marke which sayeth in plaine woordes that he declareth the beginning of the Gospel of Iesus Christ. Moreouer the perfecte and plaine definition of the Gospell is gathered specially out of a certaine place in Paule where he sayeth that it was promised of GOD in the scriptures by the Prophets as concerning his sonne which was borne of the seede of Dauid and declared mightely to be the sonne of God through the spirit of sanctification by the rising againe of the deade First he shewâ—th that it is a testimonie of saluation offered which was promised long agoe to the fathers by continuall successe of ages wherein doeth appeare a plaine difference betweene those promises which did hold in doubt the mindes of the faithfull and those glad tidinges whereby God witnesseth that he hath now throughly perfourmed all things which before he woulde haue them to hope for Like aâ— a little after the same Paule sayeth that the iustice of God is sette foorth in the same Gospel which before was signified by the lawe and the prophets And therefore in another place the Apostle calleth it an ambassage wherin is daily declared vnto men a reconciliation which is once for all concluded betweene God the world by the death of Christ. He signifieth also that Christ is not only a pledge of all good things that euer were graunted vnto vs by God but also that in him they are fully and wholely offred vnto vs according as he sayeth elsewhere that all the promises of God are fulfilled in Christ euen so and Amen And doubtlesse that free adoption whereby â—e are made the children of God as it proceedeth from the euerlasting good wil of the father so is it opened vnto vs in that that Christe who is the onely natural sonne of God taking our flesh vpon him did chuse vs to be his brethren Neither ought we to seeke any where else but onely in the sacrifice of his death for that expâ—ation or blessing wherewith our sinnes are blotted out so that the cursse or sentence of death cannot fall vpon vs. Righteousnesse saluation and perfect felicity haue a sure foundation in his resurrection VVherfore the Gospel may be defined to be a solemne publishinge or proclamation wherein the sonne of God is declared to haue beene offred vppe in the flesh to the intent that be might renew the wicked worlde and restore menne that were dead to life Neither is it without cause called good and glad tidings since in it is comprehended the summe of our felicitye for the ende thereof iâ— that it hauing begâ—â—â— in vs the kingdome of God and hauing abolished the corruption of our flesh might bring vs being renewed through the spirite vnto the celestial and heauenly glory In which sense it is oft times called the kingdome of heauen and a reparation of a blisseful life atchieued by Christ and sometime it is called the kingdome of God As when Marke sayeth that Ioseph looked for the kingdom of God doubtlesse it is to be vnderstoode of the comminge of Messias whereby it is manifest that the name of the Gospel doeth properly pertaine to the Nowe Testament and that
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
demaunded whether this starre was one of the number of them which the Lord in the beeginning created for the garnishing of heauen then whether the knowledge of Astrologie brought these wise men hether that thereby in mind they conceaued the birth of Christ. Although we may not contentiously striue of these matters yet it is to be gathered out of the words of Matthew that it was not a naturall starre but extraordinary for it was not by the course of nature that at certeine times it vanished away and after sodenly shone againe then that it went a streight course towardes Bethlehem and at the length that it stoode fixed ouer the house wherein Christ was none of which thinges agreeth to naturall stars It is more probable that it was like to a Comet and that it was seene in the ayre rather then in heauen And it is no absurditie that Matthew speaking according to the manner of the people improperly called it a starre hereof is almost gathered an answere of the second question For seeing it is certaine that Astrologie is contained within the boundes of nature the wise men could not by the onely direction of the same haue come to Christ therefore it behoued them to be holpen by a secrete reuelation of the spirite yet I deny not but that they had some beginning or seede out of the arte but I say it was necessary that the same shoulde be holp with some new and extraordinary reuelation least it should be in vaine or vanish away 2. VVhere is hee that is borne king That some interpreters thinke a king borne to be secretely opposed against a king made or created seemeth to me to be too subtill therefore I take it more simplye that the wise men meane that this king was lately borne and remaineth yet an infant that they might make a difference betweene him and a king growen in age and holding the gouernment of the people for presently they say that they were mooued neither with the fame of his actes or with his present greatnesse openlye knowne but by a diuination from heauen of a thing that was to come But seeing that the sight of the starre was so effectuall with the wisemen woe be to our sluggishnes which so coldely seeke Christ the king reuealed vnto vs. VVe come to worship him The starre was shewed to this end that it might draw the wisemen into Iudea that they might be witnesses and proclaimers of the new king But for that which appertaineth to them they came not to giue any godly worship to Christ as is due to the sonne of God but after the Persian manner they would salute him as a moste excellent king For it is not probable that they thought more of him then that hee should be endued with singular power and dignitie that hee might worthilye turne all men into admiration and reuerence of him For it may be that they would before hand gette his fauour that they might haue him friendlye and fauourable to them If peraduenture it came to passe that hee obtained the gouernment of the East 3. Herod the king was troubled Herod was not ignoraunt of the prophesies wherein the Iewes had a king promised them who should restore their afflicted and ouerthrowne conditions into a happy estate For hee had from a childe liued in that kingdome and had perfectly learned all their matters Adde also that this rumour was so spread that it could not be vnknowne to the people which dwelt neere about them yet hee is troubled as it were with a newe matter vnheard of beefore that is because hee distrusting God and his promisses thought it but vaine to hope for a redeemer especially seeing he imagined as proud men vse to doe with a foolish confidence that he had established the kingdome to him and to his But seeing he being dronken in his own felicitie had before in his securitie contemned the prophesies now is he sodenly feared with the remembraunce of them For he should not so much haue beene mooued with the simple speach of the wisemen if the oracles or prophesies had not come into his minde which before seemed to be as toies of no importaunce so the Lord after he hath suffered the vnbeleeuers to sleepe sodenly he shaketh them out of their rest That which Matthewe saieth that Ierusalem also was troubled may be expounded two waies either that with the sodein noueltie of the matter the citizens were tumultuously raysed vp as if that they very desirously receiued the ioyfull message of the king that was borne then or that they being accustomed to mischiefes and through long pacience being couered with vnsēsiblenesse feared a chaunge least that greater calamitie should rise therof For they were so worne and almost consumed with continuall wars that a miserable and cruell seruitude ioyned with peace was not onely tollerable but was also to be wished for of them whereby it is to be perceiued how yll they had profited vnder the whippes of God For they were so benummed with amasednesse that the promised redemption and saluation after a sort stanck before them And I doubt not but that Matthewe would haue their vnthankfulnes noted for that they beeing tired with a wearines of euils had throwne away the hope and desire of grace promised them 4. Gathering together the chiefe Priestes Although there was no speake at all of Christ in Herodes court yet assoone as the wise men had made mention of a king the prophesies came into their minde which beefore were forgotten so Herod presently coniectureth this king for whom the wisemen seek to be that Messias in times past promised frō the lord And here againe it appeareth that Herod was woonderfully affearde while that he so carefully enquireth and no meruaile for seeing that al tyrantes are fearefull and that their owne crueltie striks more feare into themselues then it doth vnto others It behoueth Herod to be affraid aboue all other as one that perceiued him selfe to reigne against the lord Furthermore this new inquisitiō declareth how grosse the contēpt of Christ was before the comming of the wisemen That the Scribes and high Priestes doe sincerely aunsweare out of the scripture who yet afterwardes furiously endeuoured to corrupt the whole scripture least they should giue any testimonie or credit to Christe is therefore done because that as yet Christ had not troubled them with his Gospell so all the wicked ones doe easily subscribe to God in all generall principles but when the trueth of God dooth vrge them neerer then they vomit forth the poyson of their contumacie of the which thing at this daye wee haue a notable example in the Papistes for without controuersie they confesse that Christ is the onely begotten sonne of God cloathed with our flesh and they acknowledge in the two natures one person of God and man But when we come to the power office of Christ ther presently riseth a conflict because they wil not suffer themselues to bee brought into
be baptised said vnto him maister what shall we doe 13. And he saide vnto them require no more then that which is appoynted vnto you 14. The soldiours likewise demounded of him saying And what shall we doe And he said vnto theÌ„â— doe violence to no man neyther accuse any falsly and be content with your wages MAT. 7. VVhen he saw many of the Pharises Here Math and Luke doe declare that Iohn did not only generaly preach repentaÌ„ce but also that he applyed his speach to the persoÌ„s And truly it wil be a cold maner of teaching except the teachers doe wisely consider what the time requireth and what is â—itte for the persons and there is not in this behalf any thing more vnequall then a perpetuall equalytie And for this cause it is sayde that Iohn did more seuerely haÌ„dle the Pharises and the Saduces because that through the hypocrisie prid wherein they swelled it seemed meet that they should be more sharply punished then the comon sort of men But that we may well vnderstand his purpose it is to be known that ther is no people more without sense and feeling then the hypocrites which with an outward shew of holines deceiue themselues and others For as God thundereth euery where against the whole world so they in a false imagination frame vnto themselues a sanctuarie because they are perswaded that they haue nothing to doe with the iudgement of God If any think that Iohn dealt preposterously that at the first salutatioÌ„ he entertained them so hardly I answer that they were not vnknown vnto him and the knowledge which he had was not by custome or experience but rather by the secrete reuelation of the spirit wherfore they were no whiâ— the lesse to be spared least with the greater prid they shuld return home If any againe shall obiect that they were not to be feared with so sharpe a rebuking which by baptisme professed that they would become other men an answere is also readie they which are accustomed to lie to God and to please themselues and shew deceite dissimulation for the truth are more hardly to be vrged to true repentaunce For there is as I saydâ— a wonderfull obstinacie in hypocrites therefore vntill they be skoured with violence they hold very fast their shew Now that Iohn reprooueth and rebuketh them openly before al men is for an example in which sense Luke reporteth that he spak this to the people For though Iohn pinched but fewe menne yet he had regard of all that he might strike 〈◊〉 feare into them 〈◊〉 Paule â— Tim 5. 20. commaundeth that in open reproouinges this profit should be looked for Therefore he peculyarly speaking to the Pharises and Saduces dooth in their person admonish all the reste that they shoulde not shewe forth a faigned shewe of repentaunce for a true affection Furthermore it was greatly for the profitte of al the people to know what manner of menne the Saduces and the Pharises were by whome the worshippe of GOD was miserablye corrupted the Churche wasted and the whole relygion ouerthrowne and to be shorte who hadde with their corruptions extinguished the light of GOD and with theyr sinnes had infected all thinges Therefore it is probable that Iohn did openly sette vppon the Pharises that hee might prouide for the whole Church of GOD that they should no more with a vaine shewe holde the eyes of the simple nor oppresse the people with their wicked tirannie And therein was also shewed his wonderful constancie that though they excelled all others yet be spared not their dignitie but sharplye as they were worthy he brought them into course So it becommeth al godlye teachers to be bolde that they shoulde not feare anye power of men but that without feare they should striue to throwe downe euerye hygh thing which lifteth vp it selfe against Christ. If that they which willinglye came to Baptisme that they might giue theyr name to the Gospell were so sharpely saluted by the instrument of the holy Ghost how must we then doe at this day with the professed enemies of Christ which not onely stubbornly refuse all taste of sound doctrine but more violentlye goe on with sword and fire to blotte out the name of Christe Certeinlye if thou shouldest compare the Pope and his filthy cleargy they shal be very gently dealt with if they be cast into one bundle togeather Wherfore let them quarell not with vâ— but with the spirit of God whose cares are so delicate that they can abide nothing to be spoken sharply agaynst the Pope Yet let godly teachers take heede to themselues while they are caryed with a godly zeale against the tyrantes of the Church least they myxe the affections of the fleshe And because that no vehemencie canne be approoued of GOD but that which is moderated by the wisedome of the spirite let them not onely restraine theyr affections but let them delyuer and commit themselues to the holy Ghost to be gouerned least any thing passe from them without consideration Hee calleth them generation of Vypers rather thou Vipers that hee myght lay that venymous poyson to all the sorte of them for he would not condemne only these fewe which were there present but the whole bodye as if he should say that both the sortes did but engender serpents There were great dissentions betweene them but the contempt of God a wicked desire of rule a hatred of sound doctrine and a heaue of many sinnes VVho hath farewarned you Because he suspected thyr repentaunce he doubting it enquireth with admiration whether it be possible that they should repent from the heart By this meanes he stirreth them to a more neare examination of their conscience that they should sifte themselues more deeply that al flatteries being remoued farre from them they might exercise a more seuere sensure in calling their sinnes into question VVrath is here taken for the iudgment of God 〈◊〉 in diuerse other places it is vsed as when Paule saith Rom. 4. 15. 1â— 19. The lawe worketh wrath and giue ye place to wrath And he calleth it to come which hangeth ouer their heads least according to their wont they nourish vp theÌ„selues in securitie Yet hee therefore maketh mention of the tyme to come because the hypocrices as long as GOD spareth them doe carelesly despyse his threates for they are not wakened except they be striken hard For though the wrath of GOD flowe forth and that his roddes doe stryke the whole earth yet the hypocrites doe alwayes hope that they are free To flee the wrath of God is here taken in good parte for it is as much as to seeke the meanes to appease GOD that he might cease to be angry with vs. For a great number of men that they might escape the wrath of God do withdraw themselues from his hand and iudgement but so the sinner profiteth nothing by fleeing from God but dooth rather more and more encrease his wrath vppon him MAT. LV.
he came from heauen as a diuine man in whom the power of the holy spirit raigneth VVee certainly knowe him to be God manifested in the flesh but in the person of a seruaunt and in his humane nature there is also a celestial power to be considered The secoÌ„d question is why the spirite appeared in the likenesse of a Doue rather then of fire whose aunsweare dependeth of an analogie or similitude of a thing signified with the figure VVe know what the Prophet I say attributeth to Christ chap. 42. 3. A brused reede shall he not breake smoking flaxe shal hee not quenche hee shall not crie nor his voyce shal be heard For this gentlenesse of Christe wherin he louingly and gently calleth and daily biddeth sinners to the hope of saluation the holy spirite descended vppon him in likenesse of a Doue And in this signe there is a notable pledge of moste sweete comfort geuen vnto vs that we should not feare to come vnto Christe who commeth foorth vnto vs not with a fearfull power of the spirite but endued with a louing and pleasant grace He saâ—e the holy spirite Namely Iohn for it presently foloweth that the spirite descended vppon Christ. Nowe heere ariseth the thirde question how Iohn could see the spirite I answeare seeing the spirite of God is spreade in euery place and filleth the heauen and the earthe a descendinge is vnproperly attributed to it The same is to be accompted of the sight for although in it selfe it is inuisible yet it is sayde to be seene where as there is shewed some signe of his presence Iohn seeth not the essence of the spirite which falleth not vnder the sense of the eye neither did he see the power it selfe which is not coÌ„preheÌ„ded by humane sense but only by the vnderstaÌ„ding of faith but hee seeth the likenesse of a Doue vnder the which God shewed the presence of his spirite Therefore it is a Metonymicall kinde of speache wherein the name of a spirituall thing is geuen to a visible signe For as they doe folishly and preposterously vrge the letter that they mighte include the signified thing in the signe so it is to be noted that in these kindes of speaking is noted a coniunction of the thing with the signe According to this meaning the bread of the holy supper is called the bodye of Christ because it testifieth that it is truely geuen to vs for foode Yet that withall is to be remembred which I now touched there must not be imagined a descention of the thing signified that it should be soughte in the signe as thoughe it were there locally included but this one thinge ought enough and more then enough to suffice vs that the Lorde by his secrete power wil performe whatsoeuer he hath promised vs by figures Many also rather curiously then profitably doe demaund whâ—ther this Doue were a perfecte body or but a goast Though that the wordes of Luke seeme to affirme that it was not the substance of a body but only a likenesse yet least any man should therby take occasion of quarelling I leaue it as I finde it 17. A voice from heauen That voyce did sounde out of that diuision of the heauens whereof mention is made before that thereby his maiestie might the more certainly be manifest vnto him Also when Christe came openly to execute the office of a mediatour hee was sent from the father with this testimonie to vs that wee hauing this pledge of oure adoption might without feare call God himselfe our father The title of a sonne doeth truely and naturally belong to Christe alone but yet the sonne of God was shewed in oure flesh that that one which the father hath by his owne right might also obtaine the same for vs. VVherefore God bringing foorth Christ a mediator for vs with this title of sonne he declareth that he will be a father to vs all To the same purpose appertaineth the Epithyte of beloued for that wee of our selues being hated of God it is necessary that his fatherly loue should flowe vnto vs by Christ. And the best interpreter of this place is Paule to the Ephesians chap. 1. 6. when hee sayeth that we haue obtained fauour in his beloued sonne that we might be beloued of God The which is also more fully expressed in this clause In whome I am wel pleased For he doeth declare that the loue of God doeth so rest in Christ that he will powre forth himself from him vnto vs all and not to vs onely but also to the Angels themselues not that they needed a reconciliation which neuer were at discorde with God but because that they doe not perfectly adioyne vnto God but by the benefite of the head For the which cause he is also called the first borne of euery creature Col. 1. 15. And againe Paule in an other place teacheth that he came that hee might gather what things soeuer are in heauen and in earth Col 1. 20. Mathew 4. Marke 1. Luke 4. 1. Then was Iesus led aside of the spirite into the wildernes to be tempted of the deuill 2. And when he had fasted forty daies and forty nightes hee was afterward hungrie 3. Then came to hym the tempter and sayd if thou be the sonne of God coÌ„maund that these stones be made bread 4. But he answearing sayd It is wrytten man shall not liue by breade only but by euery worde that procedeth out of the mouth of God 12. And immediatly the spirite dâ—iâ—eth him into the wildernesse 13. And he was there in the wildernesse fourtye dayes and was tempted of Satan he was also with the wilde beastes and the Angels ministred vnto him 1. And Iesus ful of the holy Ghost retourned from Iordan and was led by the spirit into the wildernesse 2. And was there fourtye dayes tempted of the deuil and in those dayes hee did eate nothing but when they were ended hee was hungrie 3. Then the deuil sayd vnto him If thou be the Sonne of God commaunde this stone that it 〈◊〉 made bread 4. But Iesus answered him saying It is wrytten That manne shall not liue by breade onely but by euery woorde of God â— Then Iesus was led aside Christe went aside into the deserte for two causes First that after the fast of fortie dayes as a newe man or rather a heauenly hee mighte come foorth to execute his office Then that hee should not enter into so hard and notable an office except he were tried with reÌ„ptations as if he should so lay the foundation of his first exercise Therfore let vs know that Christ by the direction of the spirite was led from the companie of menne that the great doctour of the churche and embassadour of God should come abroade as one rather sent from heauen then taken out of some little towne and common sort of men So God vsed Moses when by his hand he would deliuer his law he tooke him into the mount Sinai and being led aside from the
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
they whereto the deuilles themselues are enforced to obey They cal it a new doctrine not in reproch but because they acknowledge some vnusuall extraordinarie thing in it Therfore they do not accuse it of newnes that they might discredit it but this is rather a poynt of admiration in that they deny it either to be common or in the power of man In this they onely offend that they continue still in theyr doubting when it becommeth the children of God to goe on in further profiting Matth. 8. Mar. 1. Luke 4. 14. And when Iesus caÌ„e to Peters house hee sawe his wiues mother layd down and sick of a feuer 15. And hee touched her hand and the feuer left her so she arose and ministred vnto them 16. VVhen the euen was come they brought vnto him manye that were possessed with diuels and hee caste out the spirits with his word and healed those that were sicke 17. That it might be fulfilled which was spoken by Isaias the prophet saying he took our infirmities and bare our sicknesses 18. And when Iesus saw great multitudâ— of people about him he commaunded them to goe ouer the water 29. And assoone as they were come oute of the Synagogue they entred into the house of Simon and Andrew with Iames and Iohn 30. And Simons wiues mother in law lay sick of a feuer and anon they told him of her 31. And hee came and tooke her by the hande and lyfte her vpp and the feuer forsooke her by by and the ministred vnto them 32. And when euen was come the soâ—ne was down they brought to him all that were diseased and them that were possessed with diuels 33. And the whole citie was gathered together at the dore 34. And hee healed manye that were sicke of diuers diseases and hee caste out manye deuilles and suffered not the deuilles to saye that they knew him 35. And in the morning verye earlye before day Iesus arose wente out into a solytary place and there prayed 36. And Simon and they that were with him followed after him 37. And when they had found him they sayd vnto him all men seeke for thee 38. Then hee sayd vnto them lette vs goe into the nexte townes that I maye preache there also for I came out for that purpose 39. And hee preached in theyr Synagogues throughout all Galile and cast the deuils out 38. And he rose vp and came out of the Synagogue and entred into Simons house And Simons wyues mether was taken with a great feuer they required him for her 39. Then hee stoode ouer her and rebuked the feuer and it left her and immediately she arose and ministred vnto them 40. Now when the sunne was downe all they that had sicke folkes of diuerse diseases brought theÌ„ vnto him and he layde his handes vpon euery one of them and healed them 41. And deuilles also came out of manye crying saying Thou art the Christe the sonne of God but hee rebuked them and suffered them not to saye that they knewe him to be Christ. 42. And when it was daye hee departed and went forth into a deserte place and the people sought him and came to him and kept him that he should not depart from them 43. But hee sayde vnto them surely I must also preache the Gospell of the kingdome of God to other cities for therefore am I sent â—9 MAR. They entred into the house It may bee easily gathered that Mat. doth not rehearse this history in his order by this that Mark saith that Christ namely had but foure disciples onely following him Also when he came out of the Sinagogue went straight into Peters house it is easily seene that the time was not exactly obserued by Mathew Also the Euangelistes seeme to haue reported this miracle for some specyall cause not that it was more notable then the rest or more worthy to be remembred but because that in it hee gaue to his disciples a priuate and secrete token of his grace then that the healing of this one woman gaue an occasion or was the procuring of many miracles so that they came to him from al places to aske his help Yet the power which Christ shewed here Luke doth amplifie in one word saying that Peters mother in law was taken with a great feuer for it was the more certeine and notable declaration of diuine power in a moment of time and only by touching to take away so vehement so grieuous a disease And though he could haue done it onely with a becke yet hee touched her hand eyther to shew his affectioÌ„ or for that he knew that this signe was then profitable for wee knowe that he freely vsed outward signes as the time required 39. LV. He rebuked the feuer Though this speech may seeme harde to the reader not sufficiently exercised in the scripture yet it wanteth not a reason For the feuer and other diseases famine pestilence and all kinde of misery are the officers of God by whom he executeth his iudgments Therfore as at his commandement and appoyntment it is said that hee sendeth forth such messengers so also doth he rebuke cal back wheÌ„ he thinketh good Matth. Mark coÌ„ceale how he healed others Luke saith it was by laying on of hands And it was a signe of reconciliation vnder the law wherefore neither without cause nor out of time doth Christ also lay his handes vpon theÌ„ whom he absolueth from the curse of god It was also a solemne manner of consecration as shall more at large be sayd in an other place But I simply interprete that Christ layd his hands vpon the sicke that commending them to his father hee might obtaine grace and delyuerance from diseases 17. MAT. VVhich was spoken by Isaias This seemeth to bee cited litle to the purpose nay this prophesie seemeth to bee wrested into a contrarye sense For Isaias doth not speake there of myracles but of the death of Christ nor of temporall benefites but of the spiritual and eternal grace And that which is certeinly spoken of the vices of the soule Matthewe applieth to corporal diseases The answer is not hard so that the readers consider not onely what Christ outwardly bestowed vppon these sicke people but to what end he healed their discases They felte the grace of Christ in their bodyes but we must looke vppon the ende For it were very proposterous to stay vpon the outwarde benefit as if the sonne of God were a Phisition of the bodyes VVhat then namely hee gaue sight to the blinde that he might shew himselfe to be the light of the world he restored life to the dead that he might proue himselfe to be the life the resurrection The same is to be thought of the lame and of the sicke of the palsie wherfore let vs follow this analogie that what benefites soeuer Christ bestowed vpon men in the flesh we may referre the same to that scope which Matthew proposeth that
haue a profitable kinde of life But this which Christ retaineth had a contrary faulte for this imperfection that it was heard for him to forsake his father hindred him that hee woulde not presently haue followed the calling of Christ. But it is to be supposed that he was an old man because he saieth suffer me that I may bury him For this speach declareth that he had not much time left him Luke declareth that he was commaunded of Christ that he should folow For the which Matthew saith that it was one of his disciples Also he refuseth not the calling but craueth that hee may haue libertie for a time to go to do his dutie to his father For his excuse signifieth as much as if he should say that he were not free vntill his father were dead But by the aunsweare of Christe we vnderstand that children must so do their dutie to their parentes that so oft as God calleth other where they not regarding the other should giue the chiefe place to his commaundements For all dueties to men ought to giue place so ofte as God commandeth that our diligence be imployed vpon him Nowe euery man must see what God requireth of them and what the calling asketh of them to which they are tyed least the earthly parentes should hinder them from yeelding the right which is due to the chief onely father of all men 22. Let the dead bury their dead Christ dooth not in these wordes condemne the duetie of buriall For it were filthy and beastly to cast out the bodies of the dead without buryall And we know that the right of buriall was delyuered of God to men and was vsed amongst the Saintes for to confirme the hope of the last resurrection His will was onelye to teach that whatsoeuer calleth vs back or hindereth vs froÌ„ a right course doth sauor of nothing but death As if he should haue saide that they alone doe liue which apply their endeuours and all the parts of their life to obey God and they which sitte in the world and do passe by their dutie to God that they might yeelde themselues obedient to men are lyke to dead men which in vaine and vnprofitably imploy themselues in caring for the dead LV. 60. Goe and preach Matthew saieth only follow me But Luke doth more plainely declare to what end he was called namely that hee should be a minister and preacher of the Gospell For if he shoulde haue bene left in a priuate lyfe there had bene no necessitie of leauing his father so that for fauour of his father he fainte not from the Gospell But because the preaching of the Gospell suffered him not to sitte at home Christe for good cause draweth him from his father But as the woÌ„derfull goodnesse of Christ appeareth in him that he would bestow so honorable an office vpon a man as yet so weake so it is worth the labour to note that he with flattery dooth not nourishe but correcteth the faulte which as yet stoocke fast vnto him LV. 61. And an other saieth Matthewe maketh no mention of this third man And it appeareth that he was more tied to the world then at lybertie and ready to follow Christ. Hee offereth himselfe to followe Christe but with an exception when hee hath bid them of his housholde farewell that is when he hath set his businesse in order at home as they vse which prepare themselues to goe forth or depart This is the cause why Christe doth so sharpely reproue him For in word hee professeth himselfe to be a folower of Christe yet hee turneth his backe towardes him vntill he had done his earthly businesse Now when Christ saieth that they are not fit for the kingdome of God which looke backe wee must diligently seeke what he meaneth hereby They are saide to looke backe which being entangled with the cares of this worlde doe suffer themselues to be lead out of the right way and especially they which drowne themselues in those cares which make them vnprofitable to follow Christ. Matth. 9 Marke 2. Luke 5. 1. Then he entred into a ship and passed ouer and came into his owne citie 2. And loe they brought to him a man sick of the palsie lying on a bed and Iesus seeinge their faith saide to the sicke of the palsie son be of good comfort thy sins are forgiuen thee 3. And behold certeine of the Scribes saide with themselues this man blasphemeth 4. But when Iesus sawe their thoughtes he saide wherefore thinke ye euil thinges in your heartes 5. For whether is it easier to say thy sinnes are forgiuen thee or to saye arise and walk 6. And that yee maye knowe that the sonne of man hath aucthoritie in earth to fâ—rgâ—ue sinnes then said he to the sick of the palsie Arise take vp thy bedde and goe to thy house 7. And he arose and departed to his own house 8. So when the multititude saw it they merueiled and glorified god which had giuen such aucthoritie to men 1. After a few dayes he entred into Capernaum againe and it was noysed that he was in the house 2. And anon many gathered together insomuch that the places about the dore coulde not receiue any more and he preached the word to them 3. And ther came vnto him that brought one sicke of the palsie borne of foure men 4. And because they could not come neere vnto him for the multitude they vncouered the roof of the house wher he was and wheÌ„ they had broken it open they let down the bedde wherin the sick of the palsi lay 5. Now when Iesus saw their faith he said to the sick of the palsie sonne thy sinnes are forgiuen thee 6. And there were certein of the Scribes sitting there and reasoning in their heartes 7. VVhy doth this man speake such blasphemies who canne forgiue sinnes but God onely 8. And immediatly wheÌ„ Iesus perceiued in his spirit y t thus they thought with theÌ„selues he said vnto them why reason ye these things in your harts 9. VVhether is it easier to say to the sicke of the palsie thy sins are forgiueÌ„ thee or to say arise take vp thy bed walk 10. And that ye may know the son of man hath auctoritie in earth to forgiue sins he said to the sick of the palsie 11. I say to thee arise take vp thy bed get thee hence to thine own house 12. And by by he arose took vp his bed went forth before them al insomuch that they were al amased and glorified God saying we neuer saw such a thing 17. And it came to passe on a certeine day as he was teaching that the Priestes and dâ—ctors of the law sate by which were come out of euery towne of Galyle Iudea and Ierusalem and the power of the Lord was in him to heale them 18. Then behold men brought a man lying in a bed which was taken with a palsie they sought meanes to bring him and
doeth not heare their requestes but for this cause that hee might knowe what manner of people the Gadarenes were And it may be that he gaue that liberty to the deuils ouer their swine that hee mighte by that meanes punishe their offences But as no certaine cause doth appeare vnto vs so it doth behooue vs reuerently to deeme of the secret iudgement of God with godly humility to honor the same But this place doth teach vs how foolishly certeine prophane menne doe trifâ—le which imagine that diuelles are not essentiall spirites but onelye wicked affections For how can couetousnes ambition crueltie and infidelitie enter into swine Therefore wee knowe the euyll spirites as they are appoynted to destruction to be enemies of mankinde to that end that they maye cary as many headlong with them to the same destruction as they can MAR. 15. They came to Iesus VVee haue hereby a notable instruction all which feele the hand of God doe not profit as they ought that they might thereby submit themselues vnder true holynesse The Gadarenes beholding the miracle were afraid namely because the maiestie of God did shine in Christ. Thus farre they did well But that they sende him out of their coastes what could they haue doone worse then that They also were scattered the shepheard is ready which gathereth together nay God stretcheth out his armes by his own sonne that he might cary them which were ouerwhelmed with the darkenesse of death in his owne armes into heauen They had rather lose the saluation offered them then any longer abide the presence of Christ. They seeme to be offended at the losse of their swine but Luke noteth a greater cause that they were taken with a great feare and certeinly being exasperated by receiuing that losse they would els not haue required him but they would haue driuen him out more roughly But when they reuerence him as a minister of God and being afrayde doe yet desire to haue him further from them we see that they were touched with no feeling of the grace of God And certeinly though all the wicked doe reuerence God and doe bestow much time in appeasing him yet if their choice were giuen them they would conuey themselues a great way from him becuase his face is terrible to them so long as they think him to be a iudge rather then a father Hereof it commeth to passe that the doctrine of the Gospell then the which nothing can be imagined to be sweeter is in diuers places grieuous and sowre so that a great part of the world would wish it buried Yet it is true that parte of the feare ryseth through their losse So at this day while menne doe openlye and priuately account that the kingdome of Christ is against their commodities being possessed with a wicked feare of the flesh they will not taste of his grace Therefore at his comming they imagining God rather to be angry then merciful asmuch as in theÌ„ lyeth send him away to an other place And this is a token of vile blockishnesse that the losse of their hogges doth more terryfie them then the saluation of the soule doth make them ioyfull LV. 38. The man besought him The Gaderenes cannot abide him with them but the man which was delyuered from the deuill desireth that hee may lose his countrey and follow him Hereby appeareth how much difference there is betweene the knowledge of the goodnes and of the power of God because the power striking in a feare maketh men to flye from the sight of God driueth them farre away but the goodnes doth sweetely allure so that they account nothing more to be desired then to be vnited to God It is vncerteine why Christe refused to haue this man to follow him except he hoped that greater profit should aryse by his telling that so excellent and notable a benefit amongst his owne countrey men And Mar. Lu. do testifie that he did so Christ purposely coÌ„mandeth him to shew forth the work of god not his own so that he being accouÌ„ted for a true Prophet minister of God and this hee dooth that he might get credit to his doctrine For so it was meete by a litle at once to instructe that rude people which as yet knew not his godhed And though Christ is the ladder whereby we ascend to God the father yet because hee was not as yet reuealed he beginneth at the father vntill he haue a more fitte opportunitie Now this doctrine is to be added Christ in the person of one manne sheweth a token of that his grace which he extendeth to al mankinde For though we are not tormented of the deuill yet he holdeth vs bound vnto him vntil the son of God del yuer vs from his tirannye VVe wander naked rent and deformed vntill he restore vs to a sound and a perfect minde It remaineth that we testifie our thankfulnes in celebrating his grace Matth. 10. Mark 6. Luke 9. 1. And hee called his twelue disciples vnto him and gaue them power against vncleane spirits to cast them out and to heale euery sicknes and euery disease 2. Now the names of the twelue Apostles are these the first is Simon called Peter and Andrew his brother Iames the sonne of Zebedeus and Iohn his brother 3. Phillip and Bartlemew Thomas and Matthewe the Publican Iames the sonne of Alpheus Lebbeus whose surname was Thaddeus 4. Simon the Cananite and Iudas the Iscariot who also betrayed him 5. These twelue did Iesus send forth and commanded them saying goe not into the way of the Gentiles and into the citie of the Somaritanes enter yee not 6. But goe rather to the loste sheepe of the house of Israel 7. And 〈◊〉 yee goe preach saying the kingdome of heauen is at hand 8. Heale the sicke cleanse the Lepers raise vp the dead cast out the deuils freely ye haue receiued freely giue 7. And hee called y e twelue and beganne to seÌ„d them two two and gaue theÌ„ power euer vncleane spirits 1. Then called he the twelue disciples togeather and gaue them power and auctority ouer deuils and to heale diseases 2. And he sent thâ—â— to preach the kingdome of God and to â—urâ— the sicke Heere is discribed the calling of the Apostles but not suche a calling as you heard of before when the Lord minding to prepare them to their office chose them into his felowship for now they are called to the present execution of the same they are commaunded to prepare themselues to the worke commissions are giuen them and least they shoulde lacke aucthoritie they are adorned with the power of the spirit Therfore first they were chosen and prepared in hope that they should work now Christ telleth them that the houre is come when they must set their handes to the work Yet it is to be noted that he speaketh not as yet of the perpetuall Apostleship but onely of a temporall embassage wherby the mindes of men might be stirred vp wakened
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
shall be ashamed of me of my woordes among this adulterous sinful generation of him shall the sonne of man be ashamed also when hee commeth in the glory of his father with the holy Angels 26. For who soeuer shal be ashamed of me of my words of him shal the sonne of man be ashamed when he shal come in his glory and in the glory of the father and of the holy angels Luke 12. 8. Also I say vnto you who soeuer shall confesse me before men him shall the Sonne of man confesse also before the Angels of God 9. But he that shal deny me before men shal be denied before the Angels of God In the same Chapter 51. Thinke ye that I am come to giue peace on earth I tell you nay but rather debate 52. For froÌ„ henceforth ther shal be â— in one house deuided three against two two against three 53. The father shal be deuided against the son the son against the father the mother agaist the daughter the daughter agaiÌ„st the mother the mother in law agaiÌ„st her daughter in law the daughter in law against her mother in law 32. VVho soeuer therefore He applieth that nowe to the present purpose whiche he spake before of the contempt of death because we must striue against the horrour of death least it drawe vs from a free confession of faith which God doeth straightly require and the worlde can not beare it Therefore for this ende it becommeth the disciples of Christ to be alwaies stronge and couragious that they may be alwaies ready for Martyrdome Further though the confession of Christ is neglected as a light matter of the greater part of men yet here it is accounted and woorthily as an especial worship of God and a singular exercise of godlinesse For if earthly kings for the greater defence of their glory encrease of their richesse do call their subiectes to armes why shoulde not the faithfull defend the glory of their heauenly king at least with their toung VVherefore it is certaine that they doe quenche faith as muche as in them lieth which suppresse the same inwardly as though the outward profession of it were but vaine For Christ doeth not in vaine call vs heere his witnesses by whose mouth his name should be renowmed in the worlde I say the will of Christ is that the profession of his name should be opposed against all false religions Because it is an odious thing he teacheth vs that no mannes faith should lie choaked in the heart but that it should openly shew it selfe before men VVho soeuer auoideth it and holdeth his peace doeth not he by dalying with the sonne of God banishe himselfe out of the housholde of God There is required of the teachers a more notable confession of faith then of priuate men Then because all menne are not endued with like measure of faith as euery man doeth more excell wyth the gifts of the holy Ghost so ought he to goe before in his example Yet there is not one of the faithfull which the Sonne of God wil not haue to be a witnesse But where when howe oft howe and howe farre our faith is to be professed it is hard to sette downe a certaine lawe but the occasion is to be considered that none of vs doe fail in his duetie in time And we must aske also of the Lord the spirite of wisedome and boldnesse by whose direction we may knowe what is conuenient and that we may boldly execute that which is certainly committed vnto vs. Him will I confesse There is added a promisse which in this behalf should kindle our zeale The Antitheses are to be noted for if we compare our selues with the Sonne of God howe vile a thing is it to denie him our testimonie when he offereth his againe to vs as in steade of recompence If we compare men mortall and of no estimation with God and Angelles and all the heauenly glory howe much more excellent is that whiche he promiseth then that which he requireth For although men be vnfaithful and peruerse yet Christ esteemeth as much of it that we giue testimonie to them as if it were the companie of God and Angels Therefore to amplifie it it is sayde by Marke and Luke In this adulterous generation least we shoulde thinke that we lost our labour because the hearers are not meete for it Further if the promisse mooue not any man sufficiently there followeth a horrible threatning when Christe shall appeare to iudge the worlde he will deny all them which vnfaithfully haue denied him before men Nowe let the enemies of the crosse goe and please themselues with their owne dissimulation when as Christ shall blot them out of the boke of life For who shall God acknowledge in the last day as children but them which are offeâ—ed to him by Christe And he declareth that he himselfe will be a witnesse against them that they shall not falsly thruste in themselues That which is sayd that Christe shall come in the glory of his Father and of the Angels is thus muche in sence his diuine glory shall then be shewed openly And the Angels as they doe nowe compasse the throane of God so shall they attend vppon him to adorne his maiestie The place out of the 12. of Luke answeareth to the text of Mathew But that which we set down out of the 9. chapter and out of Marke semeth to be spoken at an other time but because there is no difference in the doctrine I thought good to ioyne them togâ—ther LVKE 51. Thinke yee that I am come That which Christ required euen nowe of his disciples euery one of vs might performe for himselfe without any businesse if all the worlde with one consent woulde subscribe to the doctrine of the Gospel But because the greater part is not only against it but doeth also sharply resist it we cannot confesse Christe without the variance and hatred of many Therefore Christe admonisheth his disciples that they shoulde prepare themselues to the battell for of necessitie they must fight for the testimonie of the truthe And so hee preuenteth a double offence which otherwise might haue troubled their weake minds not a little Sith the Prophets promised peace and a quiet state vnder the kingdome of Christ what should the disciples else hope for then to haue all things quiet whether soeuer they should come Now when Christe is called our peace and the Gospell reconcileth vs to God it followeth that there shoulde be also brotherly concorde amongst vs. Therefore to haue strifes and contentions kindled in the worlde where the Gospell is preached seemeth not to agree with the prophesies of the Prophets much lesse with the office of Christ and nature of the Gospell But that peace which the Prophets commend because it is ioyned with faith flourisheth not but amongst the true worshippers of God and in godly consciences and it belongeth not to the vnbeleuers thoughe it be
haue erred too ignorantly which thought that Christe cōpared himself with Iohn for he speaketh not here of the dignity of the person but the excellency of the office is commended which doth more euidētly appeare by the words of Luke Ther arose not a greater Prophet For the greatnesse is expresly referred to the office of teaching In summe Iohn hath so excellent a title giuen him to that ende that the Iewes shuld the more diligently obserue the message that he brought Then the teachers whiche should shortly after folow him are preferred before him that the maiesty of the gospell mighte be preferred aboue the lawe and also that message which came betwene them both And as Christ would prepare the Iewes to receiue the gospell so it is meete for vs to be wakened at this day that we may reuerently heare Christ speaking to vs out of his high throne of his heauenly glory least that he reuenge our cōtempt with that horrible cursse whiche he denounceth againste the vnfaithfull by Malachie in the same place The kingdome of heauen and of God is taken here as in other places before for the new estate of the church because that at the cōming of Christ ther was promised a restitutiō of al things That which I trāslated the least is red in the Greke in the cōparatiue degre the lesser But after this maner the sense is the plainer while it appeareth that it comprehendeth all the ministers of the gospell Also that many being endued with a smal portion of faith are farre inferiour to Iohn this nothing letteth but that their preachinge may be more excellent in that it proposeth Christe the conquerour of death and the Lorde of life whiche hath perfourmed the euerlasting cleansinge by his onely sacrifice and by takinge away the vaile it lifteth the disciples into the heauenly sanctuarie 12. From the time of Iohn I doubt not but that Christ commendeth the maiestie of the Gospel of this that it was sought after with a feruent desire of many For as God raised vp Iohn that hee might be a proclaimer of the kingdome of his sonne so the spirite gaue effecte to his doctrine that it might enter into the hearts of men and mighte kindle their zeale Therfore it appeareth that it came from God which so straungely sodenly spreadeth out raiseth great sturres But in the second clause ther is added a restrainte that the violent doe take it For because the greater parte was no more moued then as if the Prophets had neuer spoken of Christ or as if Iohn had neuer come as a witnesse of him Christ declareth that the violence whereof he speaketh is founde but in one certaine kinde of menne The meaninge therefore is there is nowe a greate concourse of men as if that men would violently enter into the possession of the kingdome of God For at the opening of the mouth of one man they doe not onely couetously but with violente force they receiue the grace offered And thoughe very many are slouthfull and are no more touched then if Iohn should tell a tale in the wildernesse nothing appertaining to them yet many ran with violēt zeale And to this purpose tendeth the saying of Christ that they are inexcusable whiche contemptuously as with cloased eyes doe passe by the manifest power of God which shone as well in the teacher as in the hearers Yet by these wordes we learne what is the true nature and force of faith namely that menne should not coldly and for fashion giue eare to God when hee doeth speake but they shoulde aspire to him with an ardent affection and breake throughe as it were wyth a violent endeuour LVKE 16. The lawe and the Prophets to Iohn Because the Lord had sayd that those things which the Prophets had foretolde of the renewinge of the church that shuld be was as an entrance to the matter for the peoples sake now he compareth the ministerie of Iohn with the law the prophets as if he should haue sayd it is no maruel if God doth now so mightily worke in the mindes of men For he doeth not shew himselfe a farre off as he did before in obscure shadowes but openly and at hande is hee present to establish his kingdome Hereof it foloweth that they haue lesse excuse which doe stubbornely refuse the doctrine of Iohn then the contemners of the law and the Prophets There is an emphasis in the worde of Prophesying for the lawe and the Prophetes did not sette God before the eyes but onelie by figures they drew out as in a shadow one absent Now we see whereto this comparison tendeth namely that it is not meete that menne should be now so cold sith God sheweth himselfe present vnto them which helde the olde people in suspense by prophesies But there is no absurditie in that that Christ doth nowe number Iohn amongst the ministers of the Gospel whom he had first placed in the middest betweene them and the Prophets because his preaching though it were a part of the Gospel yet it was but a certaine rudiment of the same MAT. 14. And if ye wil receiue it Now he doth declare more plainly how Iohn begā to preach the kingdō of God for this is verily that Eliah which was promised to be sent before the face of God for Christ would that the Iewes should now see and know that great terrible comming of God spoken of before by Malachi sith that Elias which is there promised doth now execute the office of a forerunner Also in these words If ye wil receiue it he reproueth the hardnes of their harts that are so malitiously blinde in so great light But what if he be not receiued shall be not be that Eliah It is not the meaning of Christ to say that the office of Iohn doth depēd vppon theyr lykinges but after he had sayd that he was that Eliah he reproueth them of slouth and vnthankfulnes if he haue not that credit which he deserueth 15. He that hath eares VVe know that Christ vseth this sentence as oft as he entreateth of an earnest matter which he would should be diligently carefully noted Yet he also declareth that the misteries wherof he speaketh are not receiued of all because that many of the hearers are deafe or else haue stopped their eares But because that man is not onely hindered by his own incredulitie but that diuers do also hinder others christ here exhorteth the children of God whose eares are opened that they should be diligent to consider this excellēt misterie of God and that they should not wax deaf with the vnbeleeuers Matth. 11. Marke Luke 7. 16. But whereunto shall I lyken this generation It is lyke vnto litle children which sit in the markets and call vnto their felowes 17. And say wee haue pyped vnto you and ye haue not daunced we haue mourned to you yee haue not lamented 18. For Iohn came neither eating nor drinking and they saye hee hath a
that Christ looked vppon them angerly for he mighte well be angry at their wicked obstinacie And that we might know that his anger was iust and holy he layeth that it sprang of this that he mourned for the hardnes of their harts First therefore Christe is sorowfull that menne exercised in the lawe of God should be in suche grosse ignorance But because that malice blinded them he also conceiueth anger with his sorowe This is a right moderation of zeale when we mourne for the destruction of wicked men and are angry at their vngodlinesse And as this place declareth that Christe was not free from humane affections so we doe heereof gather that the passions themselues are not sinfull so that a temperate meane be kepte VVe cannot holde the meane by reason of our corrupt nature we are neuer angry no not for iust causes without sinne these thinges were not to be founde in Christe for not onely integritie of nature did beare rule in him but in him there also shoane a perfecte example of righteousnesse Therefore wee muste pray that the spirite of God may be giuen vs from heauen to correct and bridle our imperfections Math. 1â— Marke 3. Luke 6. 14. Then the Pharisies went oute and consulted against him how they might destroy him 15. But when Iesus knew it he departed thence and great multitudes folowed him he healed them al 16. And charged them that they should not make him knowen 17. That it might be fulfilled which was spoken by Esaias the Prophet saying 18. Beholde my seruaunt whome I haue chosen my beloued in whome my soule delighteth I will putte my spirite on him and heeâ— shall showe iudgement to the Gentiles 19. He shal not striue nor crie neither shall any man heare his voyce in the stretes â—0 A brused reede shall hee not breake and sinckinge flaxe shall hee not quenâ—he till hee bringe foorthe iudgement into victorie 21. And in his name shal the GeÌ„tiles trust 6. And the Pharisies departed straight way gathered acouÌ„cel with the Herodians against him that they might destroy him 7. But Iesus auoided with his disciples to the sea and a great multitude folowed him from Galile and from Iudea 8. And from Ierusalem and from Idumea and beyond Iordan they that dwelt about Tyrus and Sydon when they had hearde what greate thinges hee did came vnto him in great number 9. And he commannded his disciples that a ship shuld wait for him because of the multitude least they should throng him 10. For hee had healed many in so muche that they preased vpon him to touch him as many as had plages 11. And when the vncleane spirits saw him they fel downe before him and cried saying Thou art the sonne of God 12. And he sharply rebuked them to the ende they shoulde not vtter him 11. Then they wer filled full of madnesse and communed one with another what they might doe to Iesus 14. Then the Pharisies See whether obstinate fury carieth the reprobate in resisting and striuing against God for they being vanquished with his answeres do yet powre out their poyson more and more This certainly is a detestable monster that the chiefe doctors of the lawe which had the gouernment of the Church should as theues seeke after murthers But it is necessary it shoulde so come to passe so oft as they desire to haue ouerthrowne what soeuer is against their pleasure though it be from GOD himselfe It is not to be imputed to feare that Christe escapeth away by flight for he was not any thing more couragious after then nowe but he was ledde by the strength of the same spirite when he fledde wherewith he was endued after when hee willingly offered himselfe to death And this was a portion of his humbling which Paule commendeth Phil. 2. 7. that when he could by a myracle haue readily defended his life he hadde rather by flying take vppon him our infirmity Also he did not deferre to die for any other cause then because that a time conuenient appoynted by the father was not yet come Yet it is euident that he was preserued rather by a heauenly power then by flight for it had bene no hard matter for his enemies to haue broken into that place whether he went for he drawing such company after him and making that place famous by his myracles hid not himselfe in the darke but onely he withdrew himselfe out of their sight least he shoulde make them more madde Marke addeth that they tooke counsell with the Herodians whom they yet hated most deadly For when they would seme to be kepers and defenders of the publike liberty it was necessary that they should professe theÌ„selues to haue a deadly hatred against the tyrantes officers yet their madde hatred against Christ so farre preuailed that they not onely conspired with straungers but familiarly they insinuated themselues into their fauour whose company they otherwise abhord For when vngodlinesse by carying men hether and thether driueth them into diuers debates and controuersies yet it knitteth them togither with one consent to striue against the Lord. So no hatreds nor enemities doe let but that the extremest enemies doe ioyne hands togither to ouerthrow the truth of God 16. And he charged them Marke setteth downe an other more speciall matter that he put the vncleane spirites to silence which cried out that he was the sonne of God VVee haue in an other place shewed the cause why he woulde not admitte any suche witnesses Neither is it to be douted but that this confession was wrested out of the deuilles by the power of God but after that Christe had shewed that they were subiecte to his power he also not without cause refused their testimony But that extendeth farther which Mathewe sayeth that is that Christe commaunded that the fame of the myracles which he wrought should not be spred abroade not that he would haue it vtterly suppressed but that the roote being setled it might bring foorth fruite aboundantly in due season For we knowe that Christe plaied not with his myracles but had proposed this ende that he might proue himselfe to be the sonne of God and a Redeemer giuen vnto the world But he shewed himselfe by a litle a litle euen by certaine degrees neither was he otherwaies reuealed what he was then the time ordained by the father allowed Yet it is a matter worthy to be noted while the wicked doe most endeuour to ouerwhelm the glory of God they are so farre from obtaining that which they hope for that God applieth all their wicked endeuours rather to the contrary for though Christe was gone out of that famous place yet his glory ceaseth not to shine euen in secrete corners yea and breaketh out notably into his excellent brightnesse 17. That it might be fulfilled which was spoken Mathew meaneth not that the prophesie was altogither fulfilled in this that christ charged that rumors of his power should not be much vttered but herein
is also shewed a token of his humilitie which Isaias describeth in the person of the Messiah The myracles which Christ wrought amongst a few which he would not shoulde be muche boasted off were able to shake the heauen and the earth Therfore he doeth plainly shew howe farre he was from the vaine glory and pompe of the world Yet it is conuenient to sift the purpose of Mathew more narrowly for he would declare by this circumstance that the glory of the Godhead of Christ ought not to be the lesse estemed because it appeared not in a glorious shewe And certainly the holy Ghost directed the eyes of the Prophet to this purpose For as flesh doth alwaies desire an outward glorious shew least the faithful shoulde seeke for it in the Messiah the spirite of God doeth declare that he shall be farre vnlike to earthly kinges which make great stirres and noyses and fill the cities and townes with tumult that they may be had in admiration where soeuer they come Now we see howe aptly Mathew applieth the saying of the Prophet to the present cause for because god hath laid so humble and so abiecte a person vpon his sonne least the simple should take offence at his so contemptible and obscure estate as wel the Prophet as Mathew do meete in one they say that it was not don without cōsideratiō but by a celestiall decree that he should come in that estate VVhereof it foloweth that all they doe wickedly which despise Christ because his outward condition aunsweareth not their fleshly affections Neither is it lawfull for vs to deuise a Christ which shall be like to our imagination but it is simply necessary for vs to embrace him as he is offered vnto vs by the father Therefore he is vnworthy of saluation in whose eyes the humilitie of Christ seemeth vile in the which the Lord declareth that he is delited Now I wil enter into the wordes of the prophet Isaiah 42. 1. 18. Behold my seruaunt whome I haue chosen That God may tie vs to waite vpon his wil he sheweth as it wer with a singer him whō he would send and for this cause is this note of demonstration Behold vsed There is the like reason also in the Epithites which folow that he nameth him his seruant and his chosen wherein his minde deliteth For how should it come to passe that men should be so bolde as to measure Christ by their owne imagination except it be because they weigh not that their saluatiō doth depend vpō the mere fauor of God And this is too wicked a liberty whē God offereth vs an incomparable treasure that men shoulde esteeme of it according to our fleshly desires And he is called seruant not as one of the common people but in respecte of dignitie for that God hath laide vpon him the office of the redemption of his church And because that no man taketh honour to himselfe but he which is called is so worthely to be estemed God sayeth that he chose in his owne counsell that he shoulde come in this order whereof it followeth that it is not lawfull for men to refuse him because that so they should be cōtumelious against God And certainly it is too absurde that the holy and inuioleable calling of God should be made of none effecte through our pleasure or pride Yet that whiche God addeth by the Prophet that his soule deliteth in Christ hath a further meaning For though the calling of euery one of vs commeth from the free grace of God as from the only fountaine yet this is an especiall delite in Christ for that in his person God the father comprehendeth and embraceth the whole Church in his loue For when we were all by nature the enemies of God his loue coulde neuer haue come to vs except he had first begon at the head as it is sayd before and shal be seene againe in the 17. chapter He shall shewe iudgement to the Gentiles The Prophet doeth heere describe briefly the office of Christ when he foretelleth that it shal come to passe that he shal shew iudgement to the Gentiles The Iewes do comprehend vnder this word iudgement a state rightly and orderly established wherin equitie and vpright dealing flourisheth Therfore it is as much as if the Prophet shoulde haue sayd that one shoulde come which shoulde restore righteousnesse decaied and that he should be the gouernour not onely of people but that he should bring the Gentiles also vnder the gouernment of God amongst whom there had raigned heretofore nothing but confusion And this is the signification of this word shew or to bring forth which the Prophet vseth for it was the office of Christ to spread the kingdome of God through all the world which was then shut vp in a corner of Iudea as it is said in the Psalme 1 20. 2. the Lorde shall sende the Scepter of thy power out of Sion There is also expressed the maner of bringing forth of this iudgement namely that God will powre his spirite vppon Christ. It is true that ther was neuer any thing done rightly in the world which proceeded not frō the spirit of god was set forward by the heauenly power of the same as also there was neuer any of the kings which could erecte or defend any lawfull order but as he was instructed by the same spirit But Christ in bringing forth iudgement doth far excell all others for he receiued the spirit from the father which he imparteth to all his disciples and he doeth not only declare by word or by wryting what is right but by the power of his spirite he doth inwardly frame the hearts of men to the obseruing of the rule of righteousnesse 19. He shal not striue nor crie The summe is as I said euen now that the cōming of Christ shuld not be troublesom because he shall want that kingly furniture pompe yet presently it is said that it is so for mans saluation that this humility may be brought into fauour which is euery where despised in the world And certainly the folishnes of mē is wōderful that they should esteme of Christ the worse because he doth louingly hūbly submit himself to their capacity If Christ shuld appear in his glory what thing should come to passe but that we all shoulde be ouerwhelmed with the same VVhat froward wickednesse then is this that is vnwilling to receiue him who for our cause descended from the height of his glory Therfore that the gentlenesse of Christ might get him reuerence amōgst the faithfull the Prophet Isaiah doeth admonish vs howe profitable and necessary it was Euery one of vs knoweth his owne frailty and thereby it behooueth vs to consider how conuenient it is for all menne to be louingly and gentlely receiued and chearished by Christ I speake not of the vnbeleuers which are as yet without any sparke of Gods grace but they which are now called of the Lord vntil the light be
against God Yet here ariseth a question whether menne wyll breake out into such madnesse as that they will not doubt but wittingly and willingly to strike at God for this seemeth to be a straung monster not to be beleeued I aunswere this boldnesse proceedeth of a frantike blindenesse wherein malice and poysonfull fury getteth the victorie And it is not without cause that Paul saith 1. Tim. 1. 13. Though he was a blasphemer yet he receiued mercy because he did it ignorantly thorow vnbeliefe for by these wordes he distinguiseth his sinne from wilfull blasphemy Also in this place is confuted theyr errour whiche ymagine that euerye wilfull sinne whiche is committed the conscience withstanding it to be vnpardonable But Paule dooth expresly tie that sinne to the firste table of the lawe and the Lorde dooth by the name of blasphemy poynt out one kinde of sinne and hee also sheweth that it directly fighteth with the glory of God But of all these I gather that they sinne and blaspheme againste the holye Ghoste whiche turne the graces and gyftes of GOD reuealed vnto them by the spirite by the whiche they shoulde sette forth his glorye to the hynderaunce and slaunder of the same And with Sathan their captaine they are professed enemies to the glory of God VVherefore it is no meruaile if Christe cutte away all hope of forgiuenesse frō such sacriledge for they are paste hope which turne the onely medicine of their sauing health into deadly poyson This seemeth to some to be too hard and therfore they flye to a childish cauill saying that it is sayde to be vnpardonable because the forgiuenes of the same is rare hard to be obtained But Christ speketh more expresly so that his wordes cannot so childishly be shifted They do also reason too fondly that God should be cruell if he should neuer forgiue the sinne and that his crueltie would make vs all amased but they doe not consider howe haynous the offence is not onely to prophane the holy name of God of set purpose but also to spitte in his face while hee shineth vppon them with his gratious and fauourable countenaunce The exception whiche other take is as fond namely that the meaning should bee that no man should obtayne forgiuenes without repentaunce For it is certeine that blasphemy against the holy Ghost is a signe of reprobation whereof it followeth that all they that fall into the same are giuen ouer into a reprobate sense For as we hold it to be vnpossible that he that is truely regenerate by the spirit should throw himselfe headlong into so horryble sinne so againe is it to be holden that they which fall into the same can neuer rise againe and that God in this sorte reuengeth the contempte of his grace in that he hardeneth the heartes of the reprobate that they can neuer attaine to repentaunce 32. Neither in this life Marke dooth briefly set downe the meaning of these wordes saying that they which speake against the holy Ghost shall be subiect to eternall damnation VVe aske of God forgiuenes of sinnes dayly and he reconcileth vs vnto himselfe at length al sinnes being abolished in death he sheweth himselfe merciful vnto vs and the fruit of this mercy shall shew it selfe in the latter day Therfore the sense is that there is no hope that they which blaspheme against the holy Ghost should obtaine forgiuenes in this life or in the latter iudgement The cauil which the Papistes gather hereof that sinnes may be forgiuen men after theyr death is easily confuted First they are foolish in wresting the worde of the world to come to a middle time when as it is euident to all men that it signifieth the last day but herein also is their wickednes laid open because that the cauill which they pretende is contrary to their owne doctrine Their destinction is knowen that the sinnes are freely forgiuen in respect of the offence but they are required in the satisfaction of the punishmentes Now they graunt that there is no hope of saluation except the sinnes be forgiuen before the death Therefore there remaineth to the dead onely forgiuenes of the punishment but they dare not denie but that this sentence is here spoken of the sinne Now let them go and of this cold substance let them kindle their Purgatory fire if flames can be gotten out of cold ice Matth. 12. Mark Luke 33. Either make the tree good and his fruit good or els make the tree euill and his fruit euill for the tree is knowne by his fruit 34. O generation of Vipers how can yee speake good thinges when yee are euil For of the abundance of the heart the mouth speaketh 35. A good man out of the good treasure of his heart bringeth forth good thinges and an euill man out of an euill treasure bringeth forth euill thinges 36. But I say vnto you that of euery idle worde that men shal speake they shal giue an account therof at the day of iudgement 37. For by thy wordes thou shalt be iustified by thy wordes thou shalt be condemned   33. Eyther make the tree good It may seeme to be absurd that the choice is giuen to men to be either good or euill But if we consider what kind of men Christ speaketh to it shall be easily answered We know what opinion or estimation there was of the Pharises for the mindes of the common people were so daseled with the feigned shewe of their holynesse that no man durst call their lewde dealinges into question Christe meaning to take away this viserd commaundeth them to be either good or euill as if he should haue sayde there is nothinge more contrarye to honestie then hypocrisie and they doe challenge to themselues the tytle of righteousnesse in vaine which are not sincere and vpright So he putteth nothing in their choise neither doth he giue them the bridle at libertie but onely admonisheth them that they shall profit nothing by theyr vaine disguisinges so long as they continue so duble for that it is necessary for men to be either good or euill That he saieth Make the tree some do gather fondly thereof that it is in euery mans owne hande to frame his owne lyfe and maners For it is an vpbrayding kind of speach wherwith Christ scattereth the hypocrisie of Scribes as smoake calling them to a perfect and pure vprightnesse After he setteth downe the manner and the way whereby they may shewe themselues to bee good or euill trees to witte if they bring forth good or euil fruit So now there is no ambiguitie in the sense The life of the Scribes was infamous amongste men through their grosse sinnes they bewrayed the poyson of pride ambition and enuie thorow their owne ouerthwart cauillinges but because the simple people saw not this Christ brought this great mischief out of the corners into the light If any obiect that it cannot bee in this corruption of our nature that any man shoulde be
against his enemie For although the assaultes of Sathan are sharpe and daungerous there is no cause why they should weaken the children of God for the inuincible power of the holy Ghost keepeth them in safetie And we know that this plague is onely pronouÌ„ced against the despisers of the grace of God which menne become profane by choaking vp the light of faith and by suppressinge the studie of godlinesse Matth. 12. Marke 3. Luke 11. 46. VVhile hee yet spake to the multitude behold his mother and his brethren stoode without desiringe to speake with him 47. Then one sayd vnto him beholde thy mother and thy brethreÌ„ stand without desiring to speake with thee 48. But he answered and said to him that told him who is my mother and whoe are my brethren 49. And he stretched forth his hand towardes his disâ—iples and saide behold my mother any brethren 50. For whosoeuer shal doe my fathers will whiche is in heauen the same is my brother sister and mother 31. Then came his brethren and mother and stoode without and sente vnto him called him 32. And the people sate about him and they said vnto him behold thy mother and thy brethren seeke thee without 33. But he answered theÌ„ saying who is my mother and my brethren 34. And he looked round aboute on them whiche sate in compasse aboute him and said behold my mother my brethren 35. For whosoeuer doth the wil of God he is my brother and my sister mother 27. And it came to passe as hee sayde these thinges a certeine woman of the company lifted vp her voyce and saide vnto him blessed is the wombe that bare thee and the pappes which thou hast sucked 28. But he said yea rather blessede are they whiche heare the word of God and keepe it Luke 8. 19. Then came to him his mother and his brethren coulde not come neere to him for the prease 20. And it was tolde him by certeine which said thy mother and thy brethren stande without and would see thee 21. But hee aunswered and sayde vnto themâ— my mother and my brethren are these which heare the wâ—rd of God and doe it LV. 27. Blessed is the wombe The meaning of the woman was in this order to set forth the excelleÌ„cie of Christ for she had no respect to Mary whom peraduenture she neuer saw but this doth not a litle set forth the glory of Christ for that he ennobled and made blessed the womb wherin he was borne And this blessing of God is no absurd nor strang matter but is spoken after the maner of the scripture for we know that the child which is especially adorned with notable graces is preferred aboue al other as a singuler gift of God And it cannot be denied but that God chusing and appoynting Marye to be the mother of his sonne gaue her great honor therby Yet Christes answer yeeldeth not so to the womans words but is rather a sharp reproofe Nay saith he blessed are they which heare the word of God VVe see that Christ made almost no account of that which the womaÌ„ only extold And certeinly that which she thought had bene Maries greatest glory was far inferiour to her other giftes of grace for it was much more dignitie to be regenerate by the spirite of Christ then to conceiue the flesh of his Christe in her wombe to haue Christ spiritually liuing in her then to giue him suck with her breastes To be short the holy virgins greatest felicitie glory was in this to be a meÌ„ber of her sonne that he accounted her amongste the new creatures of the heauenly father Yet I think that the womans speach was reproued for an other cause and to an other end namely because men coÌ„monly neglect the gifts of God which in a mase they wonder at and sounde with ful mouthes For this womaÌ„ in praising Christ omitted that which was the chief that in him there was saluation offered to alâ— menne That therfore was but a cold coÌ„mendation wherin there was no mentioÌ„ of his grace power which extendeth vnto al men VVherefore Christ doth rightly chaleng vnto himself an other kind of praise that his mother only shuld not be accouÌ„ted blessed that in respect of the flesh but because he bestoweth vpon vs al perfect eternal blessednes Therfore the dignitie of Christ is then esteemed of as it ought to be when we consider to what end Christ was giuen vs of the father and that we fele what benefits he hath brought vnto vs that we in him may be made blessed which are in our selues miserable But why speaketh he nothing of himself and maketh mention onely of the word of God because that by this meanes he openeth vnto vs al his treasures he doth not any thing with vs nor we againe with him without his word Sith therfore he communicateth himself vnto vs by the word rightly properly he calleth vs to heare keepe the same that he by faith may become ours Nowe we see what Christes answere differeth from the commendation of the woman for he offereth that blessednes liberally to al which she had after a sort tyed to one house also he reacheth that he must not be accouÌ„ted of in a coÌ„mon sort or order because that he hath al the treasures of heauenly life blessednes and glory hidden in him which he dispenseth by his worde that they which imbrace the worde may by faith bee made partakers of the same For the free adoption of God which we learne out of his word is the key of the kingdom of heauen And this ioyning them together is to be noted that first we must heare and then obserue and keepe for faith commeth by hearing Ro. 10. 17. and here ariseth the fountaine beginning of the spiritual life But beecause that simple hearing is as a vaine looking into a glasse as Iames declareth 1. 23. The keeping of the word is also added which is as much as an eftectual receiuing where it taketh liuely rootes in the hearts that it may bring forth the fruit So the vaine hearer who hath only his eares beaten with the outward doctrine getteth nothing And whosoeuer boaste that they are satisfied with a secrete inspiration and vnder this pretence neglect the outward preaching are excluded out of the heauenly life Therefore those things which the sonne of God hath ioyned let not men of a sacrilegious rashnes put a sunder The blockish folly of the Papists is to be wondred at that they would sing these wordes in the honor of Mary which do so plainly coÌ„fute their superstition but in their thanks giuing they cul out the womaÌ„s words omitting the words of Christ which reproueth But so it was meete that they should be by all meanes bewitched which endeuour theÌ„ selues to prophane the holy word of God after their own pleasure LV. 19. Then came to him There seemeth to be some difference between Luke the other
comparisons a woman which was neuer brought vp in Gods schoole for a desire she had to learne came out of a far countrey to Solomon an earthly king The Iewes students of the law of God doe refuse their chiefe and only teacher and prince of al the prophetes Also the phrase of iudging is not here so much referred to the persons as to the example of the thing it selfe Matth. 13. Marke 4. Luk. 8. 1. The same day went Iesus out of the house and sate by the sea side 2. And great multitudes resorted vnto him so that hee went into a ship sat down and the whole multitude stood on the shore 3. Then he spak many things vnto them in parables saying Behold a sower went forth to sowe 4. And as hee sowed some fell by the waye side and the fowles came and deuoured thē vp 5. And some fell vpon stony ground where they had not much earth and anon they sprong vp because they had no depth of earth 6. And when the son rose vp they were parched and for lacke of rooting withered away 7. And some fell amonge thorns and the thornes sprong vp and choaked them 8. Some againe fell in good ground brought forth fruit one corne an hundred fold soe sixtie fold and an other thirty fold 9. Hee that hath cares to heare let him heare 10. Then the disciples came and said vnto him why speakest thou to them in parabls 11. And he answered said vnto them because it is giuen vnto you to know the secretes of the kingdom of heauen but to them it is not giuen 12. For whosoeuer hath to him shal be giuen and he shal haue aboundance but whosoeuer hath not from him shall bee taken away euē that he hath 13. Therfore speake I to thē in parables because they seeing doe not see and hearing they heare not neither vnderstand 14. So in them is fulfilled the prophesie of Isaias whiche prophesie saith by hearing ye shall heare and shal not vnderstand and seeing yee shall see and shal not perceiue 15. For this peoples hearte is waxed sat their eares are dul of hearing and with their eies they haue winked leaste they shuld see with their eies and heare with their eares should vnderstand with their heartes and shoulde returne that I might heale them 16. But blessed are your eies for they see and your eares for they heare 17. For verely I say vnto you that many prophets righteous men haue desired to see those things which ye see and haue not seene them and to here those things whiche yee heare and haue not heard thē 1. And he began againe to teach by the sea side there gathered vnto him a great multitude so that he entred into a ship and sate in the sea and al the people was by the sea side on the land 2. And hee taught them many things in parables saide vnto them in his doctrine 3. Hearken Behold there went out a sower to sowe 4. And it came to passe as he sowed that some fell by the waye side and the fowles of the heauen came and deuoured it 5. And some fell on stony ground where it had not much earth and by and by sprang vp because it hadde not deapth of earth 6. But as soone as the sun was vp it caught heat and because it had not root it withered away 7. And some fell among the thornes and the thornes grew vp and choaked it so that it gaue no fruit 8. Some againe fell in good ground and did yeeld fruite that sprang vp and grewe and it brought forth some thirtie fold some sixtie fold some an hundred fold 9. Then he said vnto them he that hath eares to heare let him heare 10. And when he was alone they that were aboute him with the twelue asked him of the parable 11. And he said vnto them to you it is giuen to know the misterie of the kingdome of God but vnto them that are without al things be done in parables 12. That they seeing may see and not discerne and they hearing maye heare and not vnderstand least at any time they should turn their sins should be forgiuen them Some what after 24. And he said vnto them take heede what yee heare VVith what measure ye meat it shal be measured vnto you and vnto you that here shal more be giuen 25. For vnto him that hath shal it be giuen and from him that hath not shal be taken away euen that he hath 1. And it came to passe afterward that hee himselfe wente through euery citie towne preaching and publyshing the kingdōe of God the twelue were with him 2. And certein women which were healed of euil spirits infirmities as Marye whiche was called Magdalen out of whom went seuen deuils 3. And Iohanna the wife of Chusa Herodes stewarde and Susanna and manye other which ministred vnto him of theyr substaunce 4. Now when much people were gathered together and were come to him out of all cities hee spake by a parable 5. A sower went out to sowe his seede and as hee sowed some fell by the waye side it was troden vnder feete and the fowles of the heauen deuoured is vp 6. And some fell on the stones when it was sprōg vp it withered away beecause it lacked moystnes 7. And some fell among thorns and the throns sprāg vp with it and choked it 8. And some fell on good ground and sprang vp and bare fruit an hundred fold And as he said these things he cried he that hath eares to heare let him heare 9. Then his disciples asked him demaunding what parable that was 10. And he said vnto you it is giuen to know the secretes of the kingdome of God but to other in parables that whē they see they should not see and when they heare they should not vnderstand Somwhat after 1◠Take heede therefore how ye heare for whosoeuer hath to him shal be giuen whosoeuer hath not frō him shal be taken euē that which it seemeth that he hath Luke 10. 23. And he returned to his disciples and said secretly blessed are the eyes whiche see that yee see 24. For I tel you that many prophets and kings haue desired to see those thinges which yee see and haue not seene them and to heare those things which ye hear and haue not heard them These things which I haue here wrytten downe out of Luke do peraduenture belong to some other time but no reason seemeth to compell me to separate those thinges which he hath ioyned together in one texte First he sayth that the 12. Apostles preached the kingdome of God with Christ. VVhereof we gather that though the ordinarie office of teaching was not as yet laide vpon them yet they were continuall helpers to make the people attentiue hearers of their master So though their estate was farre inferiour yet they are accoūted as helpers of Christ. Also he addeth that Christ
had certaine women in his company which were healed and deliuered from euill spirites and other infirmities as Marie Magdalene was who had bene tormented of seuen deuils The hauing of this company might seeme to be small for his honour for what was more vndecent for the Sonne of God then to leade women about with him noted with infamie But by this we do the better perceiue that the sinnes wherwith we were loden before we beleeued are so farre from hindering the glory of Christ that they doe rather amplifie and set forth the same And it is not sayd that he found the Church which he chose without spotte or wrinckle but that he washed cleansed it with his bloud that he might make it pure and beautiful VVherfore the miserable and shameful estate of these women after they were deliuered from the same made greatly for the glory of Christe for they were ensignes and tokens of his power and of his grace Luke also commendeth their thankfulnesse in that they despising the shame of the world followed their deliuerer It is not to be doubted but that they were poynted at with the finger euery where and the company and presence of Christe was vnto them as a Theatre to set them foorth to the shew but they refuse not to set their shamefastnesse openly a broache rather then that the grace of Christe being suppressed should be hid but that the beholding of Christe might be the more notable they doe willingly suffer themselues thus to be humbled Also singular and wonderfull was the shewe of the great goodnesse of Christe towardes Marie in that she being a woman possessed by seuen diuils and as a moste vile bondslaue of sathan he did not onely vouchsafe her the honour of a disciple but tooke her also to his company Luke addeth the surname of Magdalene that he may make a difference betweene her and Marthaes sister and other Maries of whome there is mention in other places LVKE 3. Iohanna the wife of Chusa It is not knowen whether Luke would that that which he spake of Marie should be vnderstode of these women also In my opinion it seemeth probable that she was first placed in order in whome Christ had shewed his great power And that Chusas wife and Susanna honest matrons of good name and fame were added after onely because they were healed of some common diseases And their godly endeuor deserueth so much the more praise because that they being riche and noble matrones ministred vnto Christe of their owne substance And not content with this labour they leauing all the affaires of their owne houses had rather to folowe him with enuie and many discommodities through straunge and vncertaine lodging places then to enioy delicate quietnesse in their owne houses And it may be that Chusa Herodes stewarde was too like his maister and much contrary to his wifes minde but the godly woman throughe feruencie of her zeale and stancie ouercame this lette MATH 2. Great multitudes resorted vnto him It is not in vaine that the Euangelists doe speake of the great concourse of the people because that Christ at the beholding of them tooke occasion to compare his doctrine to sede The multitude was come togither out of many places they stode doubtfull what to doe they hadde all like greedy desire to heare but they had not like affection to profite This was the occasion of the Parable to teache that the seede of the doctrine is not fruteful euery where though it bee sowed farre and wide For it alwayes findeth not a fruitfull and well appoynted earth Christe therefore professeth himselfe in that to be like to a Husbandmanne which goeth foorth to sowe but that many of his hearers are like to harde and drie earth others like thornie grounde so that both labour and seede are lost But I will leaue of further entreatinge of the meaninge of his Parable vntill we come to the exposition which the Lorde himselfe maketh a little after Onely for this present the readers are to be admonished of this if they be founde like to vnprofitable and barren earth which out of farre places come as menne starued to Christ it is no maruell if the Gospell do not at this day bring forth frute in many whereof some are slacke and slowe others heare negligently and others are scarce drawne to heare 9. He that hath eares Christe doeth by these wordes declare partly that all are not endued with true vnderstandinge to conceiue that which hee speaketh and partly he stirreth vppe his disciples that they shoulde more diligently consider that the doctrine is neither easie nor meete for euery man And he so distinguisheth betweene hearers as if some coulde heare and others were deafe Nowe if it be demaunded whereof it commeth that the former haue eares to heare the scripture testifieth in Psal. 40. 6. that no man can make and frame himselfe eares of his owne industrie but that they are prepared of the Lord. 10. Then the disciples came and sayde vnto him It appeareth by Mathewes woordes that the Disciples had not onely respecte of themselues but had also a care and regarde of others VVhen they perceiued not the meaning of the Parable they knewe that it was much harder to the people therefore they complaine that Christe had spoken such wordes as the hearers reaped no profite by Also though similitudes doe commonly make that matter plaine which is in hand yet they which containe a continuall Metaphore are very obscure and harde Therefore Christ propounding this similitude couered that vnder an Allegorie which he could haue spoken more plainly and fully without a figure But now where he expoundeth it the figuratiue speache is more plaine and more pithy then that whiche is simply spoken without a figure that is it is not onely more effectuall to mooue the mindes but also plainer It is good therefore to consider howe and in what order euery thing is spoken 11. It is giuen to you to knowe the mysteries By this answeare of Christ we doe gather that God proposeth the doctrine of saluation to mon for diuers endes For Christ declareth that he spake so darkely of purpose that his woordes might seeme harde vnto many and shoulde onely beat their eares with a confused and doubtfull sounde If any man shall obiecte to the contrary that saying of Isai 45. 19. I haue not spoken in secrete neyther in a darke corner I sayde not in vaine to the seede of Iacob seke you me or those commendations whiche Dauid doeth giue of the lawe Psalme 119. 19. that it is a lanterne â—o the feete and giueth wisedome to the simple the aunsweare is ready and easie the woorde by the owne nature is alwayes light but the light of it is dimmed with the darkenesse of men For though the lawe was couered as with a vaile yet the trueth of God was euident to be seene in the same if the eyes of many had not bene blinde Paule witnesseth truely of the Gospell
he leaueth the very meaning of the words For Luke woulde note what the behauiour of the woman was and what all men thought of her For though her sodeine chaunge hadde made her an other womanne before GOD then shee was before yet the infamy of her former life was not as yet extinguished amongst men Therfore by common iudgemente shee was a sinner that is of a wicked and shamefull life VVhereuppon Simon dooth euill inferre that Christ had not the spirite of discretion who knewe not that infamy so commonly knowne 40. Iesus answered Christ declareth by this aunswere how muche Simon was deceaued For the reuealing and setting forth his silente and secrete thought prooueth that hee hath some greater excellencie then the prophets For he answereth not his words but he refuteth that which he kept secrete within And that not for Simons sake onely but that we all may thereby learne that it is not to be feared that hee shoulde reiect any sinners from him who is ready no lesse lyberallye as with outstretched armes to receiue all then gentlye and louinglye to call them to him 41. Two debters The summe of this parable is that Simon erred in condemning the woman which the heauenly Iudge hath cleared And he proueth that she is righteous not because she hath satisfied God but because sinnes are forgiuen her for otherwise the similitude should not agree where Christ saieth the debtes were freely forgiuen the debters because they were not able to pay Therefore it is maruaile that so many interpreters were so grosly deceaued as though this woman shoulde obtaine forgiunesse by teares annoynting and kissing of his feere For the argument which Christ vseth is not taken of the cause but of the effect for this in order is first to receiue the benefit then to giue thanks and free forgiunesse is heere noted to be the cause of this mutuall loue In summe the argument wherby Christ proueth that this woman is reconciled to God is gathered of the fruites or the latter effectes 44. Hee turned to the woman The Lord seemeth so to compare Simon with the woman that he maketh him bound onelye for small offences But the manner of his graunting is as if he should haue said Simon imagine that thy guiltinesse were but small from the which the Lorde hath deliuered thee and that this woman was ouerwhelmed with many and most grieuous sinnes yet thou seest that she is forgiuen and she now doth testifie the same in deede For what meane these teares thus abundantly shedde what the continual washing of my feete what the precious ointment but that she confesseth her selfe to haue bene ouerwhelmed with a wonderfull weight of damnation And now she embraceth the mercie of God so much more carnestly by how much shee acknowledgeth her selfe to haue greater neede of the same Therfore by Christes words it can not be gathered whether Simons debt was small and whether hee was deliuered from the guiltines of the same It is rather to be beleeued that he was a blind hypocrite and then was yet drowned in the filthines of his sinnes But Christ rested vpon this one thing though she had bene a wicked woman yet these are manifest signes of her righteousnes that to testifie her thankfulnes she omitted no kinde of duetie and she declared by al meanes she could how much she was bound to God yet Christ admonisheth Simon that there is no cause why hee shoulde flatter himselfe as though he were free from al fault for he also had neede of mercie Then if he himselfe do not please God without forgiunes hee ought by these signes of repentaunce and thankfulnes to consider that whatsoeuer this woman had sinned was forgiuen her The wordes are to be noted wherein this woman is preferred aboue Simon namely that shee washed Christes feete with her teares and wiped them with her hayres when he had not commaunded to giue him so much as common water that shee ceased not to kisse his feete when he had not vouchsated to receiue Christ with a kisse of salutation for a guest that she had powred pretious ointment vpon his feete and he had not annoynted his head with oyle Also this was the cause why the Lorde who was a singular example of a sparing and moderate life suffered the cost of this oyntment to be beestowed vppon him beecause the miserable sinner shoulde by this meanes testifie that shee ought all to him For he desired not delightes nor was allured with pleasaunt sauour nor allowed glorious decking but looked onely for an earnest testimonie of repentaunce which is also sette forth by Luke as an example to vs. for the teares are witnesses of her sorow which is the beginning of repentaunce She came behynde Christ and there threw her selfe downe at his feete in which appeared her shamefastnes and humilitie she brought her oyntment and offered her selfe and all shee had in sacrifice to Christ. All these things are for vs to follow but the sheading of the oyntement was a perticular action which should be yll drawne into a general rule 47 Her sinnes are forgiuen her Some thinking the verbe to haue bene of the moode of exhorting doe gather this sense sith this woman sheweth by these notable deedes that she wholly burneth with the loue of Christ it is not meete that the Church should be more sharpe or harde against her but that she should rather be gently entreated though shee had grieuouslye offended But the maner of placing of the Greeke word being wel considered that subtill exposition may be reiected which the texte resuseth For a litle after Christ speaking to the woman rehearseth the same where the maner of exhorting could not agree And the contrary clause followeth this sentence lesse is forgiuen to him that loueth lesse Though the verbe of the present tence may be resolued into the preter tence For sith she endeuored to perfourme carefully al the dueties of pietie Christ hereof inferreth that though she was couered with many sinnes yet the mercy of God was greater then that she should be accounted a sinner any more But this loue is not sayde to be the cause of forgiuenesse but a signe following after as I sayde before For this is the meaning of the wordes They which see so great desire of pietie in a womanne are peruerse Iudges except they iudge thereby that God hath already bene mercifull vnto her so that free forgiunesse hath in order gone before For Christ doth not dispute by what price men should obtaine the grace of God but he proueth that God hath now forgiuen this miscrable sinner and that mortall man should not be so hard against her 48. Thy sinnes are forgiuen thee It may bee demaunded to what ende Christ promiseth her againe that forgiuenesse which she had obtayned and whereof shee was assured Some say that this was spoken not so much for her sake as for others But in my iudgement he had especiall regarde of her as shall more euidently
iustified Christ onely preferreth the Publicane in some degree but he meaneth that he was acceptable to God when as the Pharisie was altogither reiected And this place doeth teach vs euidently what this worde to be iustified doeth properly signifie namely to stand before God as if we were righteous Neither was the Publicane therefore sayd to be iustified because he had sodainly gotten a newe qualitie but because his guiltines being pardoned and his sinnes abolished he obtained fauour whereof it foloweth that righteousnesse consisteth in forgiuenesse of sinnes Therefore as wicked confidence defiled and polluted the vertues of the Pharisie so that his life which was laudable before the world was not accounted of with God so the Publicane not holpe with any merites or deserts of workes obtained righteousnesse onely by praying for forgiuenesse because that he trusted not in any other thing then the mercy of God But it seemeth to be absurde that all menne should be brought into order sith there are Sainctes much holyer then this Publican was I answear how much soeuer any man hath profited in the worship of God and true holinesse yet if he consider how much he yet wanteth of perfection he caÌ„not otherwise pray rightly except he begin at confessioÌ„ of his own guiltines For thogh some are more some les yet all are generally faultie VVherfore it is not to be douted but that Christ prescribeth here a law to al meÌ„ as if he should haue said then is God pleased with vs when distrusting in our workes we seeke to be reconciled frely by grace And the Papists are enforced in part to graunt this but presently they corrupt the doctrine with a wicked comment They graunt that all haue neede of forgiuenesse because no man is perfecte but first they make miserable men dronken in a vaine hope of a partiall righteousnesse as they call it then they adde satisfactions whereby they shuld wipe away their guiltinesse But this ought to be the onely stay of our faith that wee are accepted of God not that we haue so deserued it but because he imputeth not sinnes Mathewe Marke Luke 17.   11. And so it was when he went to Ierusalem that he passed through the mids of Samaria and Galile 12. And aâ— hee entred into a certaine towne there met him 10. meÌ„ that were lepers which stode a far off 13. And they lift vp their voyces and sayde Iesus maister haue mercy on vs. 14. And when he saw them he sayd vnto them Go shewe your selues vnto the priestes And it came to passe as they went they were cleansed 15. Then one of them when he saw that he was healed turned backe with a loude voice praised God 16. And fel downe on his face at his feete gaue him thankes and he was a Samaritane 17. And Iesus answeared and said are there not ten cleansed but where are the nine 18. There are none found that returned to giue God praise saue this straunger 19. And he sayde vnto him Arise goe thy way thy â—aith hath made thee whole 20. And when hee was demaunded of the Pharisâ—es when the kingdom of God should come he answeared them and sayde the kingdome of God commeth not with obseruation 21. Neither shal men say Loe here or loe there for beholde the kingdome of God is among you As Mathew before in the eight chapter and the two other Euangelists declared that Christe healed one Leper so Luke reporteth that the like myracle was shewed in healing of 10. Lepers But there is an other purpose in this hystory for here is described the vile and incredible vnthankfulnesse of the Iewish nation least it should seeme a wonder to any man that so many benefites of Christ were suppressed and so many myracles buried The circumstance is also added which infameth their offence the more for when the Lorde had healed nine Iewes not one of them gaue thankes but that their disease might be forgotten they escape away by stealth One only Samaritan professeth what he oweth to Christ. Therfore of the one part here is shewed the diuine power of Christ againe the wickednesse of the Iewes is reprooued whereby it came to passe that almost no honour was giuen to so notable a myracle 13. Iesus master It appeareth that they al had some faith because they do not only craue the aid of Christ but they giue him the title of master Also it may be gathered by their ready obedience that they spake so froÌ„ their heart and not fainedly for although they yet sawe the filthy scabbe vpon their flesh yet assone as they are commanded to shew themselues to the priests they obey without delay Adde also that they wold neuer haue gone to the priests but by the perswasion of faith for it should haue bene a scorne for them to offer themselues before the iudges of the Leprosie to witnesse their clensing if the promise of Christ had not bene more forcible to them then the present beholding of their disease They cary the visible leprosie in their flesh yet trusting in the only worde of Christe they dout not to professe themselues cleane therefore it cannot be denied but that there was some sede of faith planted in their hearts And thogh it is certaine that they were not regenerate by the spirit of adoption yet there is no absurditie in it that they helde some beginnings of pietie So much the more is it to be feared least it befall vnto vs that the sparkes of faith shining in vs be extinguished for thogh the liuely faith neuer dieth which hath his rotes fastned in the spirit of regeneratioÌ„ yet we see otherwhere that many haue conceiued a faith for a time which doth presently vanish away And this disease is too common that necessitie enforceth vs that therby our minds are caried to seke God yea the Lord himselfe by the secrete instincte of his spirite solliciteth vs thereto but after we haue obtained our desires howe doeth vnthankfull forgetfulnesse swallowe vp that sense and feeling of pietie So want and hunger engendereth faith which fulnesse killeth 14. Go shew your selues to the priests This answer is as much as if he shuld haue said that they wer clensed for we know that the iudgemeÌ„t of the leprosie was in the law coÌ„maÌ„ded to the priests that they shuld discerne the cleane froÌ„ the vncleane so Christ leaueth theÌ„ their right without diminishing it and he maketh them witnesses and allowers of his myracle Therefore we sayd that these men esteemed holily and reuerently of Christe which being yet diseased of his onely word they presently should conceiue hope of health But the Papists doe very fondly gather their auricular confession from hence The Leprous menne are sent I graunt by Christe to the Priests not to vomite their sinnes in their eares but they are rather sent to offer the sacrifice according to the commaundement of the law Neither are they sent to purge themselues as the Popish confession by their
entrap the minde of her husband by subtleties but in vain so long as Herodes coÌ„science withstode it shee coulde not destroy that holy man Then followed an other feare least any tumulte shoulde arise through the hainous crueltie of his death But Marke toucheth only what staid Herode from giuing present place to the harlots requests for Herodias desired that Iohn had bene secreatly put to death assoone as he was cast into prison But Herode reuerenced the holy man so that he woulde willingly haue obeied his counsels Also the feare here mentioned was not a feare conceiued of the estimation of an other as we feare them which gette some authoritie and credite thoughe wee esteeme them vnworthy the honour but this feare was a willing reuerence because Herode durst not despise him whom he was perswaded to be a holy manne and a faithfull minister of God And this is worthy to be noted for though Iohn hadde experience that it was profitable for him many waies to be in some credite with the Tetrarche yet he feared not to displease him when he could not otherwise keepe his fauor then by winking treacherously at his notorious infamous wickednesse He might haue said that he regarded not his own priuate commodities neither had any other respect then of the common profite For it is certaine that he sought nothing ambitiously but Herode was obedient to him in holy counsels whiche appertained to the lawfull administration of the kingdome But because he sawe that this kinde of recompence was not lawfull that he might by betraying the truthe gette some shewes and likings he chuseth of a frende rather to make him his ennemie then by flattery or silence to nourishe the sinne which he is enforced seuerely to reprehend Iohn therefore by his example prescribeth a certaine rule to godly teachers that they should not dissemble nor winke at vices of Princes though they should of that price buy their fauour profitable for the common estate But the spirit of God doeth shew vnto vs in Herode as in a glasse that it befalleth oft times that they which worship not god sincerely are yet ready in some poynt to obey his coÌ„mandemeÌ„ts so that they may haue some liberty graunted to them by release But wheÌ„ they are more straightly dealt with they become not only obstinate but by casting off the yoake also mad There is therefore no cause why they should please themselues which yelde obedience to many good counsels vntil they haue learned to yeld to themselues wholely to God 6. VVhen Herodes birthe day was kepte The Euangelistes doe nowe begin to declare by what fraude Herodias brought the destruction of Iohn to passe at length which she had long time practised and occasion was giuen her by a solemne 〈◊〉 kept when Herode celebrated his birth day For 〈…〉 scarcely be but that those great bankets should besides luxury pride 〈…〉 and other wickednesses also drawe many other mischiefes with it Not that it is euil of it selfe to make a rich banket but such is the readinesse of mannes witte to wantonnesâ—e that the raines being lette louse they doe easily runne out of course That ancient custome cannot be disallowed for solemnizing a birth day euery yere for that day as oft as it commeth admonisheth euery one or vs to giue thaÌ„kes to God by whom he was brought into this life hath now by his blessing passed ouer many yeares then that he should remember how yll and vnprofitably he hath suffered the time to pearish which was graunted of God Lastly that he shoulde commend himselfe the rest of his life to the protection of the same God But there is nothing so pure which the worlde will not corrupt with her sinnes for the most part prophaneth with filthy corruptions the birthe day which ought to be holy and almoste no sumptuous banket is free from dissolute wantonnesse first there is too much drunke then is a doore opened to filthy and vnmodest speaches lastly no temperance is holden at all This mooued holy Iob his sonnes banketting togither by course to offer sacrifice because that he thought that men could neuer moderate themselues so wel when companions do inuite eache other to be mery but that offence should grow many wayes So it came to passe that Herode meaning to entertaine his guests sumptuously suffred his wifes daughter to daÌ„ce Heereby it also appeareth what the discipline of that court was for though many gaue themselues liberty then to dance yet it was a vile note of whorish wantonnes for a damsel mariageable to dance But filthy Herodias had so framed her daughter Salome after her own maners lest she shuld shame her And what folowed then namely the vngodly slaughter of the godly Prophet for the heat of wine in Herode so flamed that he forgetting grauity wisedom promised that he would giue to a dauncing damsell euen to the one halfe of his kingdome Truely a shamefull example that a drunken king doeth not only abide to looke vpon with fauourable eyes so shameful a shew of his housholde but also promiseth so great a reward VVherfore let vs learne carefully to resist the deuil least he entrap vs in such snares MAR. 24. So the went foorth and sayd to her mother It is no maruaile that Herodias should make so great account of the death of Iohn That many do coniecture that she was kindled with desire of reueÌ„ge is voyd of reason for the feare of diuorcement rather troubled and vexed her as for the most parte where whoremasters begin to loath they are ashamed of their own lust But she hoped by this offence to haue Herode the more bound vnto her if the couenaunt of the adulterous bedde were confirmed and sealed by the bloud of the Prophet as with a sacrifice Therefore that she might rule hereafter without care she would haue him put to death whom she found to be her alone enemy VVhereby we are also taught what miserable griefe alwayes tormenteth an euill conscience Iohn was kepte in bandes the imperious and cruell womanne myght haue forbidden all people from speaking with him and comminge to him yet she resteth not but is vexed with care and feare vntyll the Prophet shuld be made away This also much auaileth to the shewing forth of the efficacie of the woorde of God that the voyce of the holy manne though shutte vppe in prison doeth so vexe the minde of the kings wife as a most grieuous torment 26. The king was very sorie Religion was vanished out of his heart as we sayd but because he foreseeth how odious the crime wold be he feareth the infamie and also the danger hereof it commeth to passe that he repeÌ„teth him of his own lightnesse Yet he dare not deny the dauncer least he should be accounted inconstant as though it were worse to retracte that which he rashly and fondly promised then to be constant in a most detestable offence But because he will not in respecte of
more euidently shewe the heart of man to be the seat of all euilles he sayeth that the testimonies and fruites are apparant in the sinnes them selues For the woorde Deâ—iling or making vncleane in Greeke is sayd to make Common as a little before Marke sayd common hands for vncleane And it is an Hebrewe phrase for because the Lord had separated the Iewes on this condition that they might be seuered from al the vncleannesse of the Gentiles what soeuer differed from this holinesse they called common or as prophane Mathew 15. Marke 7. Luke 21. And Iesus went thence departed into the câ—astes of Tyrus and Sidon 22. And beholde a woman a Cananite came out of the same coastes cried saying vnto him Haue mercy on me O Lorde the sonne of Dauid my daughter is miserably vexed with a deuil 23. But he answered her not a word Then came to him his Disciples and besought him saying send her away for shee crieth after vs. 24. But he answeared and sayd I am not sent but vnto the lost shepe of the house of Israel 25. Yet â—hee came and worshipped him saying Lord helpe me 26. And he answered and sayd It is not good to take the childreÌ„s bread and to cast it to whelpes 27. But shee said trueth Lord yet in deede the whelps eat of the crums which fall from their masters table 28. Then Iesus answeared and sayd vnto her O womaÌ„ great is thy saith be it to thee as thou desirest and her daughter was made whole as that houre 24. And from thence he arose and went into the borders of Tyrus and Sidon and entred into an house and woulde that no man shoulde haue knowen but he could not be hid 25. For a certain womaÌ„ whose little daughter hadde an vncleane spirit heard of him came and fell at his feete 26. And the woman was a Greeke a Syrophenissian by nation and shee be sought him that he would cast out the deuil out of her daughter 27. But Iesus said vnto her let the children first be sed for it is not good to take the childreÌ„s bred to cast it vnto whelps 28. Then she answered said vnto him trueth Lorde yet in dede the whelps eate vnder the table of the childrens crums 29. Then he said vnto her for this saying go thy way the deuil is gon out of thy daughter 33. And when shee was come home to her house shee founde the deuill departed and her daughter lying on the bed  In this myracle we are taught how the grace of Christ begaÌ„ to spread amongst the Gentiles For though the full time was not yet come wherin Christ should make himselfe knowen to the whole worlde yet it pleased him to giue some tastes of his commoÌ„ mercy which at length was bestowed generally both to the Iewes and Gentiles after his resurrection Also in the woman of Canaan is described a notable image of faith that by making comparison we might knowe that the promised redemption was worthily taken from the Iewes whose vngodlines was so blockish The woman which Mathewe calleth a Canaanite is of Marke sayde to haue bene a Grecian and by nation a Syrophenissian wherein there is no difference for we knowe that it was the common maner of speache amongst the Iewes to call all forraine nations Grecians and therfore that Antithesis betwene the Grecians and the Iewes is often sounde in Paule Also when shee was borne in the coastes of Tyre and Sidon it is no meruaile that shee is called a Syrophenissean when as the region hadde the name of Syria and was a parte of Phoenicia and the Iewes very odiously called all the inhabitants of that land Cananites And it is to be supposed that the most part of them came of the people of Canaan who being banished out of their country toke the next place of refuge in their banishment They doe both agree in this that the woman came of a prophane nation not brought vp in the doctrine of the lawe that shee came of her owne accord to Christ in all humility to seeke aid of him The circumstance is also to be noted which is set downe by Marke that Christ came not thither with banner displaid but as a priuate man that he might hide himself in that corner for a time But Marke speaketh after the common sense of flesh for though Christ foresaw by his diuine spirit what should come to passe yet in as much as he was the seruant ambassadour of the father he kept himselfe after the maner of man within the bounds of the calling laid vpon him therfore it is said that he could not do that which as a man he would haue done In the meane while this circumstance hath great waight for the condemnation of the Iewes that wheÌ„ Christ in opeÌ„ place did set before them the promised redemption with a loud voice and myracles annexed to the same they remained blinde and deafe when yet they boasted themselues to be heires of the couenant of the Lord his peculiar people and a priestly kingdome and this woman which had none of these priuiledges with the children of Abraham vnto whome the couenant in shewe appertained not not being called either with woorde or signe commeth running of her owne free will 22. Haue mercy on me O Lorde Though this woman was a stranger from the Lordes flocke yet she had gotten some tast of godlinesse for without some knowledge of the promises shee coulde not haue called Christ the sonne of Dauid For although the Iewes were almost falne away froÌ„ the pure and sincere doctrine of the law or at the least were turned far aside from the same yet the renoumed fame of the promised redemption flourished And wheÌ„ as the restitution of the church rested vpon the kingdom of Dauid wheÌ„ as there was any speach of the Messias the name of the son of Dauid was coÌ„mon among them this confession was in the mouth of all men But when as true faith was worne out amongest them by the wonderful incredible goodnes of God it came to passe that the sauor of the promisses came to the natioÌ„s that dwelt by them Therfore though this womaÌ„ had not ben familiarly taught by any master neither yet had framed a faith in Christ vnaduisedly to her self but she coÌ„ceiued it out of the law and the prophets VVherfore that dog Seruetus no lesse folishly theÌ„ wickedly abused this exaÌ„ple that he might strip faith bare naked of the promisses After this sense I deny not but that somtimes there may be a faith coÌ„ceiued which alwais hath not an expres distinct knowledge of sound doctrine so that we hold this that faith doth alwaies spring out of the woorde of God and hath his beginning of the true principles so that it may alwayes be annexed to some light of true knowledge 23. But hee answeared her not The Euangelistes doe diuers wayes commend the faith of this woman as nowe of her inuincible
prayer but yee haue made it a denne of theeues 14. Then the blind and the halt came to him in the temple and he healed them 15. But when the chiefe Priestes and Scribes sawe the meruailes that he did the children crying in the teÌ„ple and sayinge Hosanna the sonne of Dauid they disdayned 16. And sayde vnto him hearest thou what these saye And Iesus sayde vnto them yea reade yee neuer by the mouth of babes and sucklinges thou haste made perfecte the prayse 17. So hee loste them and wente out of the Citie vnto Bethania and loged there 18. And in the morninge as hee returned into the citie he was hungry 19. And seeing a figgetree in the way hee came to it founde nothinge thereon but leaues onely and saide to it neuer fruit grow on thee hence forwardes And anon the fig-tree withered 20 And when his disciples saw it they meruailed saying how soone is the figtree withered 21. And Iesus aunswered and sayde vnto them verelye I saye vnto you if yee haue faith and doubt not yee shall not onely doe that which I haue doone to the figtree but also if you saye to this mountaine take thy selfe awaye and cast thy selfe into the sea it shal be done 22. And whatsoeuer yee shal aske in prayer if ye beleeue yee shal receiue it 11. So Iesus entred into Ierusalem and into the Temple and when he had looked about on all thinges and nowe it was euening hee wente forth vnto Bethania with the twelue 12. And 〈◊〉 the morow when they were tâ—me out from Bethania he was hungry 13. And seeing a figtree a farre off that had leaues hee went to see if hee might finde anything thereon but when he came vnto it he found nothing but leaues for the time of figs was not yet 14. Then Iesus aunswered and said to it neuer man eate fruite of thee hereafter while the world standeth and his disciples beard it 15. And they came to Ierusalem and Iesus went into the Temple and beganne to cast out them that solde and bought in the Temple and ouerthrew the tables of the money chaungers and the seates of them that sold Doues 16. Neither would he suffer that any many should carye a vessel through the temple 17. And hee taught saying vnto them is it not written mine house shal be called the house of praier vnto all natioÌ„s but you haue made it a denne of theeues 18. And the Scribes and high Priestes hearde it and sought how to destroy him for they feared him beecause the whole multitude was astonied at his doctrine 19. But when euen was come Iesus went out of the city 19. And in the morning as they passed by they saw the fig tree dried vp from the rootes 21. Then Peter remembred and said vnto him maister behold the figgetree which thou cursedst is withered 22. And Iesus answered and said vnto them haue fayth in God 23. For verelye I saye vnto you that whosoeuer shall say vnto this mountaine take thy selfe away and caste thy selfe into the sea and shall not wauer in his heart but shall beleeue that those thinges which he saieth shall come to passe whatsoeuer hee saith shal be done to him 24. Therefore I saye vnto you whatsoeuer yee desire when ye pray beleeue that ye shall haue it and it shal be done vnto you 39. There some of the Pharises of the companye saide vnto him master rebuke thy disciples 40. But he answered said vnto them I tell you that if these shoulde holde their peace the stones would cry A litle after 45. Hee wente also into the Temple and began to caste out them that solde therein and them that bought 46. Saying vnto them it is written mine house is the house of prayer but ye haue made it a denne of theeues 47. And he taught daily in the temple And the high priests the Sribes and the chiefe of the people sought to destroy him 48. But they coulde not finde what they might doe to him for all the people hanged vppon him when they heard him There seemeth to be some diuersitie betweene Mathew and Mark in the report of the hystory of the withering of the figgetree For Matthew saith that this was doone the next day after Christ hadde shewed himselfe as a king but Marke seemeth to referre it to the day following that Yet the aunswere is easie for in this they agree that Christ accursed the tree when he came into the citie the next day after his solemne entraunce Onely Marke reporteth that which Matthew omitted that the disciples marked it the day following Therefore though Mark noted the order of time more distinctlye yet there is no diuersitie beetweene them He seemeth to differ aswell from Matthew as from Luke in the hystory of reforming of the buying and selling For when as both of them saye that Christ draue out the buyers and the sellers assoone as he entred into the citie and Temple Marke simply saith that he looked about vpon all thinges but referreth that casting of them forth to an other day But I do thus reconcile it that when as he hadde not spoken of the cleansing of the temple and had after set it in an other place hee saith that he came the first day into the temple and there looked aboute vpon all thinges For to what end did he looke so diligently about but that he might reforme so what that was amisse For he was wont to visit the temple often so that it was not the newnesse of the sight that moued him Further where as Marke should haue added presently after the casting of them out of the Temple which bought and solde there hee saith that Christ went out of the citie and that which hee had omitted worthy of rehearsall he reporteth after Except that any man had rather say that Marke in this hystory also obserued the circumstaunce of the time which was omitted by the other two For though they seeme to keepe a continuall course in the text yet because they set downe no certeine day it were no absurditie to deuide that which is read ioyntlye togeather in them Yet I doe rather allowe of that opinion which I sette downe beefore For it is verye lykely that Christe before that great assembly of the people shewed that great token of hys power But whosoeuer shall obserue howe litle curiositie the Euangelistes doe vse in noting the tymes the diuersitie in setting down this history wil not offend them 20. VVhen he was come into Ierusalem Mathew saith that the citie was moued that we might know that it was not a matter don secretly nor by stelth but in the sight of all the people the Priestes and Scribes knowing of it VVherefore the maiestie of the spirite euidentlye appeared in that contemptible estate of the flesh For how would al men haue suffred Christ to their great perill to bee brought into the Citie in a kingly pompe if they had not beene all amased Therefore this
hee would saue the secreate purpose of his grace Yet it is demaunded howe God for hys electe sake moderated these calamities and did not altogither destroy the Iewes when as many reprobate desperate leud people were preserued The answeare is easie part of that nation was deliuered that so he might bring forth his electe which were mixed amongest them as seede separate from the chaffe Though both the reprobate and the elect were partakers of this tēporall preseruation yet because it profited not those it is aptly ascribed to these for that the wonderful prouidence of GOD directed it for their preseruation 23. Then if any shall say vnto you He rehearseth againe that whych hee had spoken of deceiuers and not without a cause For there was more daunger lyke to come by thys temptation least miserable men afflicted and troubled being deceiued by a false title shoulde in steade of Christe seeke after spirites and for the helpe of God take holde of the sleightes of the deuil For when the Iewes were so hardly oppressed for contemning theyr redemption and were to be wythdrawne from theyr infidelitie by suche violent remedies Sathan subtilly proposed newe thynges for them to trust in whiche might draw them the further from GOD. And certainly there is nothing more daungerous then when we want counsell in aduersities vnder the pretence of the name of God to be deceiued with lies which doe shutte vppe the gate of repentaunce against vs and encrease the darkenesse of infidelitie and at the length doe carye vs headlong as menne amased wythout hope of recouerie to madnesse So that in respecte of that great danger it was conuenient that the same shoulde be rehearsed and especially sith Christe declareth that the false prophets shall be so throughly furnished to deceiue as with signes and wonders whych shal amase the mindes of the simple For sith that God doeth testifie the presence of hys power by myracles and are therefore seales of true doctrine no meruaile if the deceiuers doe gette credite thereby And in suche maner of scorning doeth God reuenge the vnthankefulnesse of menne that they might beleeue a lye whiche refused the truthe and that they shoulde be blinded more and more which shut theyr eyes at the light offered them And yet he trieth their constancye wythall whych appeareth to be so muche the better while that no subtelties can ouerwhelme them Further sith the Lord sayeth that the Antichristes and the lying prophets shall be furnished wyth myracles there is no cause why the papistes shoulde vnder thys pretence bee so proude or why we shoulde be afraide of their glorious boasting They confirme theyr superstitions by myracles for the sonne of God foretolde that by suche meanes the faith of many shoulde be ouerthrowne VVherefore wise menne ought not to esteeme them so as to account them sufficient of themselues to prooue thys or that kinde of doctrine If they excepte that by thys meanes the myracles should be ouerthrowen and brought to nothing whereby the authoritie as well of the lawe as of the Gospell was established I aunsweare that there was a certaine marke of the spirite grauen in them whych shoulde putte the faithfull out of all doubte and feare of erring for so ofte as God doeth shewe foorth hys power for the confirming of hys children he woorketh not so confusedly but that there shoulde appeare a manifest distinction to shew it free from all deceite Note that the myracles do so confirme the doctrine that the doctrine also doeth so shyne foorth and it scattereth all the cloudes wherewyth sathan darkeneth the mindes of the simple To bee short if we desire to auoide such subtelties let vs holde the signes and the doctrine so ioyned togither as that they may not be separate 24. So that if it were possible they shoulde deceiue the very electe Thys was added to make menne afraide that the faithfull mighte the more carefully apply and bende themselues to beware For where false prophets shoulde passe wyth suche vnbrideled libertie and shoulde haue so great power giuen them to deceiue it were an easie matter for them to entrappe in their guiles the secure and heedelesse people Therefore Christ exhorteth and stirreth vppe his disciples to watche Further hee telleth them also that there is no cause why they shoulde bee troubled at the newnesse of the matter if they shoulde see manye in euery place caried into errour But as hee commaundeth hys to bee carefull least sathan circumuent them ere they be aware so againe he giueth them great occasion for them to hope well wherein they myght quietly repose themselues while hee promiseth them that vnder the defence and keeping of God they should be safe against all the guiles of sathan Therefore thoughe the estate of the godly be fraile and brittle yet they haue a sure pillar shewed them heere whereupon they may rest for it is not possible that they shoulde fall away from saluation whyche haue the sonne of God for their faithfull keeper For they haue not such a strong defence of themselues as may resist the assaultes of Sathan but because they are Christes sheepe whome no manne can take out of hys hande Iohn 10. 28. And it must be noted that the strength and assurednesse of our saluation resteth not in vs but in the secreat election of god For though our saluation is kept by faith as 1. Pet. 1. 5. it is sayde yet it behoueth vs to goe further for wee are therefore safe because the father hath giuen vs to his sonne and the sonne sayeth that nothing shall pearish which is committed to him 25. Beholde I haue tolde you before Marke setteth downe the meaning of the Lorde more fully But take yee heede beholde I haue shewed you all things before By which woordes we are taught that they are without all excuse which are ouerthrowne by those offences whereof Christ hath spoken before For sith the will of God shoulde be a rule to vs it is sufficient for vs that we were warned in time before that so it pleased hym Further when he calleth himselfe faithfull and sayeth that he will not suffer vs to be tempted farther then we shall be able to beare 1. Cor. 10. 13. we shall neuer be without power to resist so that slouthfulnesse nouryshe not our infirmitie 26 Beholde he is in the desart Luke mixeth this speache with an other answeare of Christ for when the Pharisies asked him of the comminge of the kingdome of God he sayd that it should not come with obseruation It followeth in the text set downe by Luke that he tourned to the disciples and sayd that those dayes should come when they shoulde see no more one day of the sonne of man By which words his will was to forewarne vs to walke in the light least the darkenesse of the nyghte should ouertake vs. For this should be a sharp spurre to them to prouoke them to profite so long as they enioyed the presence of Christ sith they
therfore which deny that Christ praied that his father shuld deliuer him out of the gulf of death they ascribe a daintinesse to him yea vnmete for a common man If any man obiect that the feare which I speake of should spring of infidelity the answer is readie when christ was strickē with the horror of the curse of god he was so touched with the feling of the flesh that the faith remained safe sound for the integrity of his nature wrought so that he felt without any wounding those tēptations which do pearce vs with their stings In the mean season they do fondly imagine a victory without strife which would haue him not to fele any tēptations And it is not lawful to think y t he dissembled any thing whē he cōplained of the deadly sorrow of his soule neither do the Euangelists lie in saying that he was sorrowful and afraide 40. And he came to his disciples Though he was neither discharged of his fear nor set free frō his care yet remitting that painful exercise of praier he toke this solace betwene For ther is not such a continuance in praier required of the faithful that they shuld neuer depart frō speaking to god but they do rather by the exāple of Christ continue their prayers while they holding on so lōg as their infirmity doeth suffer cease for a little time yet then after a litle breathing they do again return to God It had ben no smal cōfort in his sorrow to haue his disciples fellowes cōpanions with him but of the cōtrary it was a sharp encrease of his sorrow to be also forsaken of them For though he neded not the help of any yet because that he willingly bore our infirmities in this agony wold especially giue a token of that his hūbling wherof Paul maketh mention Phil. 2. 7. it is no maruell if the sluggishnes of them whō he had chosen for his felowes added a great heauy burden to his sorow For he doth not expostulate the matter with thē dissemblingly but of the very feling of the soul he declareth that he is grieued for that he was forsaken And they were iustly vpbraided for their sluggishnesse because that in his extreme sorrowes they would not abide to watch the space of one houre 41. VVatch and pray Because the disciples were slouthful when their master was in danger they are willed to loke to themselues that the feeling of their owne trouble might waken them Therefore Christe declareth that except they watche and pray they presently be ouerwhelmed wyth temptation as if he should haue said Sith that you are touched with no care of me yet haue regard of your selues for your matter is here in hād so that if you take not hede you shall presently be swallowed vp of tēptation for to enter into temptation is to fall downe vnder it And let vs note that here is prescribed y e maner how it shuld be withstode not that we should determine with our selues to vse our owne power wit but rather that we acknowledging our own infirmity shuld seke for defēce strengths from the lord Therfore our watching without praier shall auail nothing The spirit is ready Lest he shuld dant his disciples with fear he doth gently correct their slouthfulnes by giuing them some comfort matter of good hope And first he declareth that though they be willing and ready to do well yet they must striue with the infirmity of the flesh and therefore it shal be alwaies nedeful for them to pray So we see their readines praised least their infirmity shuld cause them to dispair yet he stirreth thē forward to praiers because they wer not yet sufficiētly furnished with the strength of the spirit VVherfore this admonitiō doth properly belong to the faithful which being regenerate by the spirite of God do desire to liue wel but they doe as yet labour vnder the infirmity of the flesh for though the grace of the spirit doeth flourish in them yet they are weake according to the flesh But though the disciples onely are foretold of their owne weaknes yet because the same lighteth vpon all men which Christ speaketh of them heere is a generall rule to be gathered that we must diligētly watch in praier because that the power of the spirit hath not yet such force in vs but that we do often fall through the infirmity of the flesh except the lord by his aid do lift hold vs vp But there is no cause why we shuld too doutfully feare because ther is a certain remedy set before vs which is to be sought neither far of nor yet in vaine for Christ doth promisse them the victory which do apply themselues to praier that they may busily shake off the slouthfulnesse of their own flesh 42. He went away the second time Christ semeth by these words which Mat. reporteth as it were without feare more freely and wyth a mind more set at liberty to cōmit himselfe to his father For he doeth no more desire that the cup shuld passe frō him but passing by that request he resteth rather vpon this that he may obey the coūsel of god But this proceding is not expressed by Mar. nay when he returned the secōd time it is said that he rehersed the same praiers And certainly I think that as oft as he praid he was driuē with fear horror to seke to escape death Yet it is probable that the second time he was more bēt to yeld obediēce to the father and by the bearing of the first temptation he was the more encouraged with the more boldnes to mete with death Luke doth not distinctly report that he praid at seueral times but only sayth that being more troubled that he praid the lōger the more earnestly as if it had ben a cōtinual course of praier But we know that the Euangelists somtime omitting the circumstances do only set downe the sum Therfore wher he sayth that Christ◠came in the end to the disciples is a setting of that after which shuld haue ben before as also in that other clause wher he declareth that the angel appeared from heauen before that he spake of the agony of Christ. But there is no absurditie in this that the order is thus inuerted for that we might knowe that the Angell was not sent vnto hym in vaine the necessitie is after sette downe So he doth as it were declare the cause by setting downe the same afterward And though there is no strength giuen but onely by the spirite of God yet that letteth not but that God may vse his Angels as ministers And heereby it may be gathered howe great afflictions the Sonne of God boare in that he was driuen to haue the helpe of God set before his eye for him to see 43. Hee founde them a sleepe againe for their eyes were heauie This sleepinesse came neither of furfetting nor of grosse blockishnesse nor of too muche delite of the flesh
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
with the faith of the Gospell that we might know that therein is engraued the marke of our saluation for if it auailed not to testifie the grace of God Christ had vnproperly sayd that they should be saued which should beleeue and be baptised Though it must also be noted that it is not so necessarily required to saluation that all they should of necessity pearish which should not obtaine the same For it is not ioyned here to faith as halfe the cause of saluation but as a testimony I do graunt that this necessity is laid vpon men that they should not neglect the signe of the grace of God but though God for their infirmitye vseth such helps I deny his grace to be tied vnto them In this maner we may say that it is not simply necessary but onely in respecte of our obedience In the second part where Christ condemneth them which doe not beleeue he meaneth the rebellious who while they do refuse saluation offered doe draw vpon themselues a more grieuous punishment and they are not now onely ensnared in the common destruction of mankinde but they do sustaine the fault of their owne ingratitude 17. These tokens shall follow them which beleue As the Lord had by myracles confirmed the faith of his Gospell so long as hee was conuersant in the world so nowe he causeth the same to flourish in the time to come least the disciples shuld thinke y t the same were tied to his corporall presence For it was to great purpose that the diuine power of Christ shuld flourish amongst the faithfull that it might manifestly appeare that he was risen from the dead wherby his doctrine might remain continue and his name should be immortall Further where he furnisheth the faithfull with this gift it must not be drawn to all For we know that the giftes were diuersly disposed that the power of myracles shoulde be but in the hands of some But because that which was giuen to a few was common to the whole church and the signes which one wrought auailed for the coÌ„firmation of all Christ doth rightly name the beleuers generally The meaning therfore is that the faithful shuld be ministers of the same power he had ben wonderful before in Christ that in his absence the seale of the gospel might be y e more sure as in Iohn 14. 12. he promiseth that they shal doe the same greater things And for the setting forth of the glory deity of Christ it was sufficient that some few of the beleeuers were furnished with this power And though Christ doeth not expresse whether he wold that this gift shuld be but for a time or remaine for euer in his church Yet it is more probable that these myracles were promised but for a time for the setting forth of the gospel which was newe as yet obscure And it may be that for the fault of vnthankfulnes the world was depriued of this honor yet I do think that this was the properend of myracles that the doctrine of the gospel should at the beginning waÌ„t no approbation And we do certainly see that the vse of them ceased not long after or at the least the examples of them were so rare that it may be gathered that they were not like common to all ages Yet either the preposterous couetousnes or ambition of them which followed after so wrought least they shuld be without myracles altogither that they fained vain myracles for themselues And by this meanes there was a gate opened to sathans falsehodes that not only false sleights shuld succeede in the place of truthe but that vnder pretence of signes the simple might be led away from the right faith And certainly it was meete that curious men who not content with a lawful allowance but seking after newe myracles should be deluded by such deceits This is the reason why Christ otherwhere foretold that the kingdom of antichrist should be ful of lying signs Mat. 24. 24. that Paul testifieth the same 2. The. 2. 9. VVherefore that myracles may rightly confirme our faith let our mindes containe themselues in that sobriety wherof I spake whereof it also followeth that it is a foolish quarrell of theirs which do obiect that our doctrine wanteth myracles As if that it were not the same whych Christ hath most sufficiently sealed heeretofore But in this argument I am the shorter because that I haue entreated of it already more fully in sundry places MAT. 20. Teaâ—â—iâ—g them to obserue By these wordes as I said before Christ sending foorth his disciples doth declare that he doth not wholely resigne vnto them those things which appertained to him as if that he wold leaue off to be the master of his church For he dismisseth the apostles with this exception that they shoulde not thrust foorth their owne deuises but that they shoulde purely and faithfully dispence from hand as they say to hand that which he commanded And I wish that the Pope would submit the power which he chalengeth to himself to this rule For we shuld easily suffer him to be Peter or Pauls successor so that he would not raigne tyrannically ouer soules But sith he reiecting the gouernment of Christ defileth the church with his owne filthy trifles it doeth heereby appeare sufficiently howe farre he falleth from the Apostolicall function In summe let vs learne that by these woordes they are made doctours of the Church not which doe vtter what soeuer they shal thinke good but which shall also themselues depend vpon the mouth of this one maister that they may procure disciples to him and not vnto themselues Beholde I am with you Because Christ did lay a charge vpon the Apostles which they could not discharge vsing onely the power of man he doth comfort them with the hope of his helpe from heauen For before that he promiseth to be present with them he sayeth first that he is kinge of heauen and of earth who with his hand power gouerneth all things Therefore this pronowne I must be red as a word of great force as if he had sayd if the Apostles would throughly doe their duety they must not looke what they can doe themselues but they must depende vppon his inuincible power vnder whose directions they do goe to warre But the maner of his presence which the Lorde promiseth to his must spiritually be vnderstoode for it is not needefull that he shoulde descende from heauen to helpe vs sith by the grace of his spirite as with a hande stretched out from heauen he may helpe vs. For he which in respecte of his body is a great way distant from vs doeth not onely spreade the efficacie of his spirite throughe the whole worlde but doeth also verely dwell in vs. Furthermore it is to be noted that this was not spoken to the Apostles only for the Lorde promiseth his helpe not to that age only but vnto the ende of the worlde Therefore it is as muche as if hee
worde for worde whiche the learned by conference shall wel perceiue Long time haue the godly desired to haue this worke published in the English tongue seeing they haue their desire now my request vnto thē is to accept of my paines herein I dare not good Reader presume so farre vppon mine owne skill as to say that there is no faultes committed heerein but I am earnestly to desire thee rather courteously to amend them then curiously to condemne me for them And thus trusting to thy curtisie I committe thee to the tuition of the Almightie who so direct thee by his spirite that by reading thou maiest profite Thine in the Lorde Christopher Fetherstone The Commentarie of Iohn Caluine vpon the Gospel after Iohn The Preface ¶ To the right honorable Lordes the Syndiques and Senate of Geneua his right reuerende Lordes Iohn Caluine wisheth from the Lorde the spirit of wisdome and strength and prosperous successe of gouernement AS often as I call to mynde that saying of Christe wherin he maketh so great accoūt of that dutie of humanitie which is bestowed vpon the gathering together of strangers that he maketh account of it as done to him I do therewithall remember vnto how great honour hee hath vouchsafed to promote you who hath made your Citie a place not for one or a few to dwell in but a common Inne for his Church to lodge in Hospitalitie hath not only been cōmended amongst the Heathen but it hath also bin accounted one of the chiefest vertues and therfore in whomsoeuer they wold condemne extreeme barbarisme and manner altogether vnciuill they called them axenous or men which were not giuen to hospitalitie But farre more excellent is your praise bicause the Lord hath appointed you in these troublesome miserable times to be those vnto whose tuition the godly might cōmit thēselues vnder whose feathers the innocent might be shrouded whom the tyrannie of Antichrist being no lesse sauage then sacriligious doth chase driue away out of their own countries natiue soyle And this is not all but he hath also dedicated an holy house amongest you vnto his owne name where he may be worshipped sincerely Whosoeuer he be that indeuoureth either publikelie to cut off or priuilie to take away the least part of these two he doth not only goe about to disfigure your Citie beeing spoyled of her principal ornaments but also he maliciously enuieth the helth therof For althogh those godly good turnes which are here done vnto Christ his dispearsed members doe cause the wicked like dogs to bark against you yet ought this one recōpence to suffice you y t the angels frō heauen the childrē of God out of all partes of the worlde doe blesse you so that you may freely despise their rotten railing who make no more conscience neither are more ashamed to spue out whatsoeuer against God himself thē against you which going about to slander you doe begin first to blaspheme God Althogh this self same occasion doth inflame y e hatred of many against you yet ought you to be no whit afraid therfore so long as he wil assist you against their fury who hath promised y t he will faithfully keepe those cities wherin the doctrine of his gospel is preached and any resting place is prepared for those godly mē whō the world cānot away with I omit to speak of this that you neede not to care for pacifying of this kinde of enemies seeing that there is no mā who hateth you for the gospels sake who wold not either haue you destroied or oppressed But admit we graunt that the sworn enimies of soūd doctrine do hate you for no other cause saue this because they see you defend the same yet setting light by their practises threatnings you must valiantly maintain these two inuincible fortresses y e worship of pure religiō the godly care to nourish the Church which Christ hath cōmitted to you that you may broude the same vnder your wings As touching those railinges wherwith the pope his meritorious brawlers doe molest vs y t we are fallē away frō the Church because we dissent frō the Sea of Rome would to God we could testifie with full cōfidēce before God his angels that wee are most far distāt frō that pollutiō as we can acquit our selues of y ◠crime which they vse to lay to our charge They make their boast of the catholike church who haue left no part of al the doctrine of the law the gospel free from filthy corruptions who haue prophaned the whole worship of God with the stink of superstition who haue not been afraid to corrupt all god his decrees with their inuētions Yea the multitude of errors wherwith they haue subuerted al religiō is so vniuersal that they are sufficiēt to ouerwhelme destroy the church an 100. times Therfore we cā neuer extol so highly as it deserueth the infinit goodnes of God wherby it is come to passe that wee escaping myraculously out of that deadly gulf haue the anchor of our faith firmly fixed in the soūd eternal truth of god And truly this one Cōmentarie shall sufficiētly testifie as I hope that papistrie is nothing els but a monster composed of innumerable errors of Satā that that church which they obiect vnto vs is more confused thē Babylō In the mean season I wil freely cōfes y e truth that we are not far enough distāt from the filth of that pit whose contagion doth spread it self too far Antichrist doth cōplayne that we are slipt away from him but we are compelled to mourne for that too too many of his vices wherwith he hath infected the world do remaine amongst vs. Vnto vs is restored the sincere puritie of doctrine perfect religion the simple worship of God the right order of the sacramēts which was deliuered by Christ. But the chifest cause why there is not amongst vs such reformatiō of maners amēdment of life as there ought to be is this because a great part being as yet mindful of that vnbrideled libertie wherewith the Papistes doe freely waxe wāton against God cannot accustome thēselues to Christes yoke Therefore whereas our aduersaries to the ende they may cause the vnskilful vniustly to hate vs do contemptuously crie out that we haue broken all good order discipline their false slander is refuted sufficiently with this one thynge though wee doe hold our peace in that there is nothyng aboute whiche wee haue greater contention amongest our selues then this namely our rigour which as some men thynke is immoderate But seeinge that you are able verye well to witnesse with mee and those who are my fellowes in office that wee are no more seuere or straite then the necessitie of our office doeth require and also inforce vs to bee as we doe rest safely in the iudgement of your cōscicience so on the otherside you may easily iudge as though the matter were before you how ridiculous the
preposterously and out of due time who referre this light whereof the Euangelist maketh mention vnto the Gospel and doctrine of saluation 6 There was a man sent from God whose name was Iohn 7 This man came for a testimonie that he might testifie of the light that all men might beleeue through him 8 He was not the light but that he might testifie of the light 9 Hee was the true light whiche lighteneth euery man whiche commeth into the worlde 10 He was in the worlde and the worlde was made by him and the worlde knew him not 11 He came into his owne and his owne receiued him not 12 But so many as receiued him he gaue vnto them power to be made the sonnes of God namely vnto those that beleeue in his name 13 VVho are borne not of blooddes neither of the will of the flesh neither of the will of man but of God 6 There was a man Now the Euangelist beginneth to intreate how the word of God was manifested in the flesh And least any man doubt that Christe is the eternall sonne of God he saith that hee was commended by the preaching of Iohn Baptist. For Christe did not onely shewe himselfe vnto men but hee would also bee made knowen by the testimony and doctrine of Iohn Yea God the father sent this witnesse before his Christe to the ende all men might the more easily receiue the saluation offered by him Yet this may seeme an absurd thing at the firste blushe that another shoulde beare witnesse with Christe as if hee needed the same But he affirmeth that he seeketh not the testimonie of man The answeare is easie and knowen that he was ordeined a witnesse for our cause and not for Christes sake If any man obiect that the testimony of man is to weake to prooue Christ to be the sonne of God we haue heere likewise an answere in readinesse that Iohn Baptist is not cited as a priuate witnesse but as one who being indued with diuine authoritie doth beare the person rather of an angell then of man Therefore hee is not adorned with the titles of his owne vertues but with this one thing that he was the Embassadour of God Neither doth it any whit hinder that the preaching of the Gospel was committed vnto Christe that hee might beare witnes of himselfe For the preaching of Iohn did tend to this ende that they might take heede to the doctrine and myracles of Christe Sent of God Hee doth not confirme the calling of Iohn but doth only make mention thereof by the way This is not sufficient for the certaintie seeing that many running of their owne accord doe boast that they are sent of God but the Euangelist being about to speak more at large afterwarde of this witnesse he thought it sufficient to vtter in this one word first that he came not but at the coÌ„mandement of god Wee shall afterwarde see howe he doth affirme that God was the authour of his ministery Nowe we must note which thing I haue touched heeretofore that that is required in all the Teachers of the church which is spoken of Iohn that they be called of God that their authoritie to teach may be grounded no other where saue onely in God alone Hee expresseth his name not onely to point out the man but because it was giuen him by the thing it self For without doubt God had respect vnto the function whereunto he assigned Iohn when hee commaunded by the Angel that hee should be so called that all men might thereby knowe that he was a preacher of the grace of God For although Iehocanan may be taken passiuely and so be referred vnto the person because Iohn was acceptable in the sight of God yet notwithstandyng I doe willingly referre it vnto the fruite whiche other men shoulde receyue by him 7 Hee came for a witnesse He setteth downe briefly the end of his callyng namely that he myght prepare a church for Christ like as whilest he did inuite all men vnto Christ hee did sufficiently declare that hee came not for his owne cause And Iohn had so little neede of commeÌ„dation that the Euangelist teacheth vs that he was not the light least his immoderate brightnesse doe darken the glory of Christe For some there were who did cleaue so fast vnto him that they did neglect Christ. Like as if any man being astonied at the beholding of the morning do not vouchsafe to turne his eyes vnto the Sunne Furthermore wee shall see by and by in what sense the Euangelist doeth take this worde light All the godly truly are light in the Lorde because being lightned by his spirite they doe not only see for themselues but doe also direct other men by their example into the way of saluation The Apostles are also properly called the light because they carry the light of the gospel which is able to driue away the darknesse of the worlde But the Euangelist intreteth in this place of the only and eternall fountain of illumination as he doth by and by more plainely declare 9 Hee was the true light The true light is not set against the false but the meaning of the Euangelist was to distinguish Christ from all other least any man should think that this was common to him with the Angels or men that hee is called the light Furthermore there is this difference that whatsoeuer is light in heauen or earth it borroweth the light which it hath of some other but Christ is the light which shineâ—h of it self and by it selfe and secondly which lightneth the whole world with his brightnes so that there is no other beginning or cause of brightnesse any where els Therefore he calleth it the true light whereto it is proper by nature to shine VVhich lighteneth euery man The Euangelist standeth chiefly vpon this point to proue and teach that Christe is the light by y â— effect which euery one of vs feeleth in himself He might haue disputed more subtilly that Christe as the eternall light hath brightnes ingrafted in himselfe and doth not set the same from any other but he doth rather reclaime vs vnto the experience which all of vs haue For seeing that Christ doth make vs all partakers of his brightnesse wee must confesse that this honour is proper to him alone to bee called the light But this place is commonly expounded two wayes For certaine do restraine the vniuersall note vnto those who being regenerate by the spirit of God are made partakers of the liuely light Augustine induceth the similitude of a schoolemaster who being but one if he haue a schoole in a Citie hee shall bee called the master of all although many doe not come to the schoole Therefore they take this saying comparatiuely that all men are lightned by Christ because no man can boast that hee did get the light of life by any other meanes saue onely by his grace But seeing the Euangelist putteth in all men generally who come into this worlde
conscience not only the grace of adoption but also the newnesse of life and other giftes of the holy Ghoste For seeing that faith doeth receiue Christe as it is saide it bringeth vs after a sort into the possession of all his good giftes So that according to our sense we begin not to be the children of God vntyl such time as we haue faith And if sobeit the inheritaunce of eternall life be the fruite of adoption wee see howe the Euangelist ascribeth all our saluation to the grace of Christe alone And surely howe narrowly soeuer men doe sift themselues they shall finde nothing meete for the children of God but that which Christe hath bestowed vpon them 14 And the woorde was made fleshe and dwelt amongest vs and wee sawe the glory of it as the glory of the only begotten of the father ful of grace and of truth 14 And the worde was made flesh Nowe he teacheth after what sort Christe came whereof he made mention namely that hauing put on our flesh he shewed himselfe openly to the worlde And although the Euangelist doth briefly touch this vnspeakeable secrete and mysterie that the sonne of God did put on mans nature yet is this breuitie merueilous plaine Certaine foolishe fellowes doe heere delude and toye with friuolous shiftes that it is saide that the woorde was made fleshe because God did sende his sonne into the worlde being made man as hee had conceiued in his minde As if that worde were a shadowish vaine conception of the minde But wee haue shewed that the true person in the Essence of God is expressed in this worde Moreouer the worde fleshe is of greater force to expresse his minde then if hee had saide that he was made man His meaning was to shew vnto howe vile and base an estate the sonne of God came downe from the highnesse of his heauenly glory and all for our sake VVhen as the Scripture speaketh of man contemptuously hee calleth him fleshe Therefore albeit there is so great difference betweene the spirituall glory of the woorde of God and the rotten dregges of our fleshe yet notwithstanding the sonne of God did abase hymselfe so muche that hee tooke vpon him this flesh which is subiect to so great miserie But flesh is not takeÌ„ in this place for the corrupt nature as Paule doth oftentimes take it but for the mortal man although it doth by contempt signifie his frayle brittle nature Psalme 78. 39. Hee remembred them because they are fleshe Isay. 40. 6. All fleshe is grasse and in suche like places Yet must we note herewithall that this is a kinde of speeche wherein is Synechdoche because the inferiour parte comprehendeth the whole man Therefore did Apolinaris dote who feigned that Christe did take vpon him the body of man only without the soule for wee may gather out of infinite testimonies that hee was no lesse indued with the soule then with the body And when the scripture calleth men fleshe it doth not therefore depriue them of soules Therefore the sentence is plaine that the word which was begotten of God before the beginning of the worlde and whiche did alwayes abide with the father was made man In this poynt of faith wee must chiefly holde two thinges that the two natures in Christ dyd so growe togeather into one person that one and the same Christe is very God and man And the other that the vnitie of the person doth no whit let but that the natures may remaine distinct so that the diuinitie doth retaine whatsoeuer is proper to it and that the humanitie hath also seuerally whatsoeuer belongeth to it Therefore whensoeuer Satan did goe about by heretikes to ouerthrowe sounde doctrine with diuers dotings hee alwayes brought in the one of these errors eyther that Christ was the sonne of God and of man so confusedly that neyther his diuinitie remained in hym neyther was he coÌ„passed about with the true nature of maÌ„ or els that he was so clothed with the fleshe that hee was as it were double and had two natures Thus dyd Nestorius in times past plainely confesse both natures but hee made one Christe God and another man On the contrarie when Eutiches did acknowledge one Christ to be the sonne of God and of man he left hym neither of the two natures but feigned that they were both mixed together And Seruetus at this day feigneth with the Anabaptists such a Christe as is confusedly coÌ„pounded of a double nature as a diuine man In woorde hee affirmeth that hee is God but if you receiue his vaine glosses the diuinitie was turned for a time into the humaine nature and nowe againe is the humane nature swallowed vp of the diuinitie The wordes of the Euangeliste serue fitly for the refuting of both these sacriligies VVhen hee saith that the worde was made fleshe the vnitie of the person is plainely gathered hence for it is not meete that there shoulde bee another man now beside him who was alwayes very God seeing that it is said that that God was made man Againe seeing that this woorde woorde is attributed distinctly vnto Christe as hee is man it followeth that Christe ceased not to bee that which he was before wheÌ„ he was made man and that there was nothing altered in that eternall essence of God which put vpon it fleshe Finally the sonne of God began to bee man in suche sorte that notwithstandynge hee is as yet that eternall woorde whiche hath no beginnyng of time And dwelt They that expounde that the fleshe was vnto Christe as an house they doe not vnderstande the meaning of the Euangelist For doubtlesse he doth not here assigne vnto Christe a perpetuall abiding amongst vs but he saith that he was conuersant amongest vs for a season For the word escenâ—sen which hee vseth is fet from tabernacles Therfore it doth signifie nothing els saue this y t Christ did execute that functioÌ„ vpon earth which was inioyned him or that he did not appeare one moment onely but that he did abide amongst men vntil such time as he did finish the course of his office But heere may a question be moued whether he doth speake of men in generall or of himselfe alone and the other Disciples who sawe that with theyr eies whiche hee saith I doe rather allowe this latter for hee addeth by and hy And wee sawe his glory For although the glory of Christe might haue beene seene of all men yet was it vnknowen to the greatest parte because of their blindnesse only a fewe saw this manifestation of his glory whose eyes the holy spirite did open The summe is that Christ was so knowen as he was man that he shewed in himselfe some farre greater and more excellent thing VVhereupon it followeth that the maiestie of God was not extenuated although it were compassed about with the flesh it laide hid indeede vnder the humilitie of the fleshe yet so that it sent foorth the brightnesse thereof As is not in this
as Christe in another place to the end he may proue the Baptisme of Iohn he demaundeth whether it be from heauen or of men 32 I sawe the spirite descending like a Doue It is an vnproper or figuratiue kinde of speech for with what eyes coulde he see the spirite But because the Doue was a certaine and vnfallible token of the presence of the spirite shee is called the spirite by Metonymia not that she is in deed the spirite but that shee doth represent him so muche as mans capacitie dothe beare And this translation is common in the Sacraments for why doth Christe call bread his body but only because the name of the thing is aptly translated vnto the signe especially whereas the signe is a true and also effectuall pledge whereby we may be certified that the thing it selfe which is signified is perfourmed vnto vs. Yet mayest thou not thinke that the spirite was included vnder the Doue who fulfilleth heauen and earth but that he was present by his power that Iohn might knowe that hee did not see that sight in vaine Like as wee knowe that the body of Christe is not tyed to the bread but yet we do inioy the participation thereof Nowe heere may a question bee moued why the spirite did then appeare vnder the shape of a doue VVe must alwayes hold the proportion of the signes with the truth VVhen as the spirite was giuen to the Apostles there appeared firie and clouen tongues because the preaching of the Gospell should be spread abroade throughout all tongues and shoulde haue firie force But God meant in this place openly to represent that mildnesse of Christe which Isaias commendeth Smoking Flaxe shall hee not quenche and a â—haken reede shall hee not breake For the spirite was then first seen to discend vpon him not that he was voyd therof before but because hee was then called vnto dignitie as it were with that solemne rite For we knowe that he laid hid for the space of thirtie yeres like to a priuate person because the time of his manifestation was not yet come And when hee woulde manifest himself he began with baptisme For he receiued the spirite then not so much for himselfe as for his And for this cause that comming downe was visible that wee may knowe that there remaineth in him store of all those giftes which wee want And this may we easily gather out of the wordes of Iohn Baptist. For in that he saith vpon whom you see the spirite descending and remaining vpon him hee it is that baptiseth with the spirite it is as much as if he should say that the spirite appeared to this ende in a visible shape rested vpon Christ that hee myght water all his with his fulnesse I touched before briefly what it is to baptise with the spirite namely to giue Baptisme his effect leaste it bee vaine and voyde which thing the spirite doth by his power 33 Vpon whom thou shalt see Here ariseth an harde question For if Iohn knewe not Christe why doth he refuse to suffer him to come to his baptisme he woulde not surely say thus to one whome hee knewe not I ought rather to bee baptisedâ—f thee Certaine doe answere that he knew him so farre that he reuerenced him as an excellent Prophete he knewe not that hee was the sonne of God But this is a colde answere For euerie man must obey the calling of God without respect of persons Therfore ther is no dignitie of man or excellencie which ought to hinder vs in our office Therefore Iohn had done iniurie to God and his baptisme if hee had saide thus to any other saue onely to the sonne of God Therefore it must needs be that hee knew Christ first First wee must note that we intreate in this place of that knowledge which commeth by familiaritie and continuall vse Although therefore hee knewe Christe so soone as hee sawe him yet doth not this cease to bee true that one of them did not knowe another after the common custome of men because the beginning of the knowledge came from God yet neuerthelesse this question seemeth not to bee throughly answered for he saith that the sight of the spirite was the marke of the showing But hee had not as yet seene the spirite when hee speaketh vnto him as vnto the sonne of God I doe willingly subscribe vnto their iudgement who thinke that this signe was added for confirmations sake and that not so much for Iohns sake as for all our sakes Onely Iohn saw the spirite but for other rather then for himselfe Bucer citeth that place of Moses â—itly This shall bee to you a signe that hauing gone three dayes iourney yee shall sacrifice vnto mee in the 〈◊〉 Truly when they went foorth they did now know that God was the guide and gouernor of their iourney but this was as they say a confirmation fet from the latter So that this was added as an ouerplus vnto the former reuelation which was shewed vnto Iohn 34 I sawe and testified He meaneth that he vttereth nothing that was doubtfull because God would haue those thinges to bee well and throughly knowen vnto him whereof he shoulde afterwarde bee a witnesse vnto the worlde And this is worthie the noting that he did testifie that Christe was the sonne of God because Christ should be the giuer of the holy ghost because the honor and office to reconcile men vnto God belongeth to none other but to him alone 35 The next day after Iohn stoode againe and two of his disciples 36 And when he saw Iesus walking he saide beholde the lambe of God 37 These two disciples hearde him speake and they followed Iesus 38 VVhen Iesus turned backe and sawe them following him he saith vnto them what seeke yee They saide vnto him Rhabbi which if thou interprete is expounded master where abidest thou 39 Hee saith vnto them Come and see they came and saw where he abode and they tarried with him that day and it was almost the tenth houre 36 Beholde the lambe of God Heere appeareth that more plainely which I saide before that Iohn so soone as he perceiued that hee drewe neere vnto the ende of his course he was wont to be earnest in this point that he might deliuer vp the light vnto Christe His constancie likewise maketh his testimonie to be of greater credit But in this that one day after another he standeth so diligently vppon the repetition of Christ his commendation he declareth thereby that his course was now finished Furthermore we see heere how slender and base the beginning of the Church was Iohn truly prepared disciples for Christ but Christe doth now at length begin to gather together the Church Furthermore hee hath onely two obscure men that were of low estate but this also serueth to the setting foorth of his glory that hee doth spreade abroade his kingdome myraculously in a short time not being holpen with mans riches or a mightie
the Scripture and the woordes whiche Iesus spake 18 VVhat signe doest thou shewe vs VVhereas none in so great a multitude none of the cattell sellers none of the money changers laid hands vpon him and driue him away violently we may hereby gather that they were all smitten of God so that being afraid they stood all amazed Therefore vnlesse they had been altogether blinded this was myracle euident enough in that one against many one vnarmed against valiant men an vnknowen man against so great Princes durst venture to doe so great an acte For why did they not resist him seeing they were farre his superiours saue only that their handes fayled aâ—d were as it were broken Yet haue they some cause to aske him a question For it is not for euery man by and by to make an alteration yf any thing be corrupt and displeasant in the Temple Truely it is free for al men to condemne corruptions but if a priuate person set hande to take away the same he shall bee accused of rashnesse Because they had taken it vp for a custome to sell in the Temple and Christe did take in hand a new and vnaccustomed thing they doe by good right require that he proue that hee was sent of God For they take vnto them that maxima and grounde that it is not lawfull to chaunge any thyng in a publike administration without a certaine calling and commandement from god But in the other they erred in that they woulde not allowe the calling of Christe vnlesse he shewed a myracle For neyther was that a thing which the Prophets and other the seruaunts of God had alwayes vsed to shew signes or work wonders neyther did God binde hymself vnto this necessitie Therefore they do wickedly appoynt God a law in asking a signe VVhereas the Euangelist saith that the Iewes did aske the question without doubt hee meaneth by them the multitude that stoode there and as it were the whole bodye of the Churche as if he shoulde say that it was not one or two that said thus but the people 19 Destroy this Temple It is an Allegoricall kinde of speeche and Christe spake thus darkly of set purpose because hee thought they were not worthie of a plaine answere Like as he doth testifie in another place that he speaketh in parables vnto those which cannot vnderstande the secretes of the kingdome of heauen And first hee denyeth vnto them the signe which they requyred eyther because it would haue been fruitlesse or els because he knewe that it was no fit time Hee did also sometimes graunt something vnto their importunate prayers Therefore it must needes bee that there was now some great let which made him refuse to doe this Yet in the meane season he giueth them to vnderstande that his power shoulde be approued and established by no common myracle least they shoulde thereby excuse themselues For there coulde no greater testimonie of Christe his diuine power be desired then his resurrection from the dead But hee doth insinuate the same figuratiuely because he doth not vouchsafe to make them a flatte promise To be briefe he handeleth the vnbeleeuing as they deserue and doth also acquit himselfe of all contempt It was not yet euident that they were obstinate but Christe knew well enough how they were affected But heere may this question bee asked seeing that hee dyd so manye and diuers myracles whye he toucheth one only in this place I aunsweare that he concealed all the other myracles because his resurrection alone was sufficient to stoppe theyr mouthes withall Secondly because hee would not set the power of GOD before them to be mocked and laughed at of them For euen for this cause did hee speake Allegorically of the glorye of his resurrection Thirdly I say that hee vttered that which was fit for his matter For by these woordes doth he shew that hee had all authoritie and power ouer the Temple seeyng that hee is able to doe so muche in the buylding of the true Temple of GOD. And although hee applyeth this woorde Temple vnto the circuÌ„stance of the matter yet is the body of Christ called a Temple fitly and conueniently Euery one of our bodies is called a Tabernacle because the soule doeth dwell therein but the body of Christe was the house of his Diuinitie For wee knowe that the sonne of GOD did so put vppon him our nature that the eternall maiestie of GOD dyd dwell in the fleshe whiche hee tooke as in a Sanctuarie And whereas Nestorius did abuse this place that he might prooue that one and the same Christe was not both God and man it may easily be refuted for hee gathered it thus the sonne of GOD dwelte in the fleshe as in a Temple therefore they were two diuers natures so that one and the same coulde in no case bee both God and man But this Argument may bee applyed vnto men for it shall followe that hee is not one man whose soule dwelleth in the bodye as in a Tabernacle Therefore this phrase is foolishly wrested to take away the vnitie of person in Christe iudgement we must stande Moreouer this faith did onely depend vpon myracles it had as yet taken no roote in the Gospel so that it could neither be stedfast nor stable The childreÌ„ of God indeed are holpeÌ„ with miracles that they may come to faith but that is not yet truely to beleeue wheÌ„ they do maruel at the power of God so y t they beleeue simply that the doctrine is true but they do not submit theÌ„selues througly vnto the same Therefore whereas mention is made generally of faith let vs know that there is a certaine faith which is onely apprehended with the minde and doth afterward easily vanish away because it is not fastened in the hearte And that is the same which Iames calleth a dead faith but true faith doth alwayes rest vpon the spirite of regeneration Note that the workes of God are not alike fruitefull in all menâ— for they do bring som vnto God they strike othersom only with a blind motion so that they doe mark the power of God but yet they cease not to wander in their cogitations 24 But Iesus did not commit VVhereas certaine doe expound it that Christe did take heede of them because he knew that they were not honest and faithfull they seeme not to mee to expresse the Euangelist his meaning sufficiently And that also whiche Augustine bringeth concerning those that are to bee instructed in the principles of religion is farre more vnconuenient This is rather in my iudgement the meaning of the Euangelist that Christe did not account them as his true Disciples but that they were contemned as friuolous and light persons VVe must diligently note this place y t all they which do professe that they are of Christe are not accounted to be such in his sight But we must also adde the reason which followeth immediately because he knew all men There is nothing
hate them because they had corrupted the worship of God and did retaine many peruerse and corrupt rites Yet notwithstanding it is questionles that the Iewes did for the most part cloake their carnall hatred with the zeale of the lawe For ambition and enuie was of great force with many that did more greeue them that the countrie which was appointed for them was possessed by the Samaritanes then that the worship of God was violated Notwithstanding there was iust cause of disagreement if sobeit their affections had beene rightly framed Therefore when Christ sendeth his disciples to preach the Gospell first he forhiddeth them to turne aside vnto the Samaritanes Mat. 10. 5. But this woman doth that whiche is ingrafted almost in all men For because we are desirous to haue some account made of vs we can hardly suffer our selues to be despised So that this is the common disease of our nature that euerie man woulde haue his vices to please other men But and if any man doe reproue vs and finde fault with our vices we are by and by angrie with one as wel as with another Let euery man examine himselfe and he shall finde this seede of pride in his minde vntill such time as it shall bee rooted out by the spirite of God Therefore this woman because she knewe that the superstitions of her nation were condemned amongest the Iewes doth deride them in the person of Christ. VVhereas it followeth by and by that the Iewes had no dealings with the Samaritanes I thinke it was the woman that said so Some do think that the Euangelist doth put it in by way of exposition And truly it skilleth not much whether sense you chuse but me thinkes it agreeth very well that the woman doth floute Christ after this sort VVhat Is it lawfull for thee to aske drink of me seeing that you account vs so profane If any man had rather expound it otherwise I contend not but it may be that the Iewes did abhorre the Samaritanes more then they should For as we haue said that they abused the false colour of zeale so it was an easie matter for theÌ„ to passe measure As it befalleth all those most commonly who suffer themselues to be led with wicked affections 10 Iesus answered and said vnto her if thou diddest know the gift of God and who it is that saith vnto thee giue me drinke thou wouldest haue asked of him and he shoulde haue giuen thee the liuely water 11 The woman saith vnto him Syr thou hast neither any thing to draw withall and the VVell as deepe From whence then hast thou that liuely water 12 Art thou greater then our father Iacob who gaue vs the VVell and hee himselfe draâ—nke thereof and his sonnes and his flockes 13 Iesus answered and said vnto her Euery one which drinketh of this water shal shirst againe 14 But he that shall drinke of the water which I shall giue him hee shall not bee a thirst againe for euer but the water which I shall giue him shal be made in him a well of water leaping out into eternall life 15 The woman saith vnto him Syr giue me this water that I may not thirst and that I may not come hither to draw 10 Iesus answered Christe hauing now taken an occasion beginneth to preach of the grace and power of his spirite and that before a simple woman which was altogether vnworthie to haue him to talke to her Certainely it was a wonderfull example of his goodnesse for what was there in this wretched woman that of an harlot she should sodainly be made a disciple of Christ the sonne of God Although hee shewed the like token of mercie in vs all All woman truly are not whores all men are not distained with some haynous offence but what excellencie can any of vs bring foorth for which he should haue vouchsafed to bestowe vpon vs his heauenly doctrine and the honour of adoption Neither came it to passe by chaunce that he talked with suche a person for the Lorde doth shewe vnto vs as vnder a tipe that he doth not chose them for their worthinesse to whom he doth impart the doctrine of saluation and truely this seemeth to bee a wonderfull purpose at the first fight that he did passe ouer so many great men in Iurie and did in the meane season talke familiarly with this woman But it was requisite that in her person should be expressed how true that saying of the Prophet is Isay 65. 1. I am found of those that sought me not I haue openly appeared vnto these that asked not after mee I said vnto those that enquired not behold I am here If thou diddest knowe the gift of God I doe reede these two members If thou diddest know the gift of God and who it is that talketh with thee so distinctly that the latter is as it were an interpretation of the former For this was a singuler benefite of God to haue Christ present who brought with him euerlasting life The sense shal be more plaine if in steede of the copulatiue coniunction you put the expositiue particle If thou diddest knowe the gift of God namely who it is that talketh with thee And in these wordes wee are taught that we doe then knowe who Christe is when wee vnderstand what the father hath giuen vs in him and what good thinges hee himselfe offered vnto vs. And this knowledge beginneth at the feeling of our owne pouertie For a man must first be touched with his maladies before hee will seeke remedie And therefore the Lord inuiteth not the drunken but the dry not the full but the hungrie that they may eate and drinke And to what ende shoulde Christe be sent vnto vs with the fulnesse of the spirite vnlesse we were emptie But as he hath profited much who feeling his want doth nowe acknowledge what great need he hath of another mans helpe so it were not enough to grone vnder miseries vnlesse the hope of readie helpe were added thereunto Because by this meanes we shoulde doe nothing els but pine away with sorrowe or rather whiche thing befalleth the papistes kill our selues with an vnprofitable superfluous wearisomnesse with running hyther and thyther But so sone as wee once see Christe we doe not wander any more in vaine to seek remedie there where there is none to be founde but we go straightway vnto him Therefore this is the true and profitable knowledge of the grace of God when as we knowe that the same is offered vnto vs in Christe and that it is reached vnto vs by his hande Christe doeth also tel vs how effectuall the knowledge of his good thinges is which doeth pricke vs forwarde to desire them and doth inflame our mindes If thou diddest knowe saith hee thou wouldest haue asked Furthermore the drift of the wordes is nothing obscure for his intent was to sharpen the womans desire least that she should lightly reiect the life which was offered her Hee should
haue giuen thee liuely water In these words Christ doth testifie that if our petitions be directed vnto him they shall not be void And truly without this hope all the desire to aske shoulde waxe colde And seeing that Christe doth preuent those that come vp to him and is ready to satisfie them all there remaineth no longer any place for sluggishnesse or lingering But there is no one that woulde not thynke that this is spoken to vs al vnlesse euery mans vnbeliefe did hinder him And although he translated this word water vnto the spirite according to the thing that is present yet this Metaphore is vsuall enough in the scriptures and hath very good reason for we are as drie barren ground there is no ioyce nor sappe in vs vntill such time as the Lorde doth water vs with his spirite The spirite is called els where pure water but in another sense namely because it wipeth away and purgeth the blottes and filth whereof we are full But in this and such like places the secret quickening whereby he restoreth vs to life defendeth and finisheth the same is spoken of Some there be who expounde it of the doctrine of the Gospell whereunto I confesse this name doth agree But I doe thinke that Christ doth vnder this comprehende all the whole grace of renouation For we know he was sent to this ende that hee might bring a newe life Therefore in my iudgement his meaning was to set water against the want of all good thinges wherewith mankind is oppressed and troubled Furthermore he doth not onely call it liuing water of the effect as being quickening water but he alludeth also vnto the diuers sortes of waters Therfore it is called liuely because it floweth out of a liuing fountaine 11 Syr thou neither hast any thing to draw with As the Samaritanes were despiced of the Iewes so they did despice them againe Therefore this woman doth at the first set light by Christe and so consequently doeth flout him shee knew well enough that Christe doth speake figuratiuely but she requiteth him with a contrary figure as if she should say that he promiseth more then he is able to perfourme Then secondly shee accuseth him of arrogancie because he preferreth himselfe before the holy Patriarche Iacob Iacob saith she was contented with this well both for his owne vse and the vse of all his familie hast thou better water It doth sufficiently appeare how corrupt this comparison is euen by this because she setteth the seruant against the master and a dead man against the liuing God and yet how many doe at this day fall into the same vice VVherfore we must take good heede that we doe not extoll mens persons so high that they darken the glory of God Truly the gifts of God are reuerently to be reuerenced wheresoeuer they appeare Therefore it is meete that we honour men who excell in godlinesse are indued with other rare giftes but yet so farre foorth that God doe alwayes surpasse all that Christe with his Gospel may shyne and bee seene for all the brightnesse and gorgeousnesse of the worlde muste yeeld vnto him VVee must also note that the Samaritanes did falsly boaste that they were the Progenie of the holy fathers So at this day the Papistes whereas they are bastardes and an adulterous seede doe most proudly bragge of the fathers and do mocke and taunt the lawfull children of God Although the Samaritanes had come of Iacob accoding to the flesh yet because they were altogether growen out of kinde and alienated from true godlinesse this had beene a wrong kinde of boasting Now whereas they are Cuthites by their originall or at least gathered together of the profane Gentiles yet they doe not cease falsly to pretend and vse the name of the holy patriarch but this was to no ende So must it needes befall all those who doe wickedly reioyce in the light of men they must be depriued of the light of God and haue no fellowship with the holy fathers whose title they did abuse 13 Euery one which drinketh of the water How small effect soeuer Christ doth see his doctrine take and so consequently to be mocked yet doeth he proceede more plainely to expound that which hee had said For hee setteth downe the vse of both waters that the one serueth the body for a time the force of the other is perpetuall in the quickening of the soule For as the body is subiect to corruption so the helpes wherewith it is fostered must be fraile and britle that which quickeneth the soule must needes bee eternall And that is not contrarie to the woordes of Christe that the faithfull are inflamed with a desire of more plentifull grace euen vnto the ende of their life For he doth not meane that wee do drinke the first day so much as will serue vs so that we haue need of no more But his onely meaning is this that the holy spirite is a fountaine which runneth continually so that they neede not to feare that they shall wyther away who are renued with the spirituall grace Therfore although we be a thyrst during our whole life yet is it certain that we haue drunken the spirite not for one day onely or a short time but that flowing continually he may neuer forsake and faile vs. So that the faithfull are a thirst during their whole life and that vehemently yet in the meane while they abounde with liuely ioyse because howe lyttle grace soeuer they haue receiued the same doth quicken them continually so that they are neuer altogether drie VVherefore this sufficiencie is not set against desire but onely against drinesse which thing is more plainly expressed in the words next following It shall be 〈…〉 containe of water leaping our vnto eternall life For there is a continuall 〈◊〉 signified which cherisheth in them in this mortall life heauenly eternitie Therefore the grace of Christ doth not flow vnto vs for a short time but doth powre out it selfe euen vnto blessed immortalitie because it ceaseth not to flow vntil the vncorruptible life which it doth begin be throughly made perfect Giue mee this water It is questionlesse that the woman doth knowe well enough that Christ doth speake of the spirituall water but because she despiseth him shee counteth all his promises as good as nothing For doctrine can haue no passage so long as he that speaketh is not of any anthoritie amongest vs. Therefore the woman doth interrupt hym by the way as if shee shoulde say thou makest great bragges but I see nothing if thou canst doe any thing let me see it indeede 16 Iesus saith vnto her goe call thy husband and come hyther 17 The woman answered and said vnto him I haue no husband Iesus said vnto her thou hast said well I haue no husband 18 For thou hast had fiue husbands and he whom thou now hast is not thy husbande this saide ◠thou truly 19 The woman saith vnto him Syr I see
the worship of God was in such sort spirituall vnder the law that yet notwithstanding being intangled in so many external ceremonies it did seeme to smell of some carnall and earthly thing Therefore Paule calleth the ceremonies the flesh and the beggerly elemēts of the world In like sort the Authour to the Hebrewes saith that the old sanctuarie with his appurtenances was earthly Therefore we may fitly say that the worship of the law was in his substance spirituall in respect of the forme it was after a sort carnall and earthly For all that way was shadowish the truth whereof appeareth now plainely Nowe we see wherein the Iewes did agre with vs and wherein they did dissent from vs. God would in all ages be worshipped with faith prayers thansgiuing purenesse of heart and innocencie of life neyther was he euer delighted in any other sacrifices but there were in the lawe diuers additions so that the spirite and truth did lye hid vnder diuers shadowes but now the veile of the Temple beeing rent there is nothing obscure or couered VVe haue indeede at this day certaine externall exercises of godlinesse whereof our ignorance hath neede but suche is their meane and sobrietie that they doe not darken the plaine truth of Christ. Finally we haue that plainely expressed which was shadowed vnto the fathers And this difference was not only confounded in time of poperie but quite ouerthrowen For there is no lesse thicknesse of shadowes there then there was in times past in time of Iudaisme But it cannot be denied that Christe doth here put a manifest difference betwene vs and the Iewes Out at what starting holes soeuer they seeke to escape it is manifest that we are only vnlike to the fathers in the externall forme because that they worshipping God spiritually were tyed to ceremonies which were abolished by the cōming of Christ. Therfore so much as in them lyeth they spoyle the Church of Christe of his presence whosoeuer doe burthen the same with an immoderate companie of ceremonies Neither doe I passe for these vaine colours that many of the common people haue as great neede of such helpes at this day as they had in times past amongest the Iewes For wee must alwayes respect after what sort the Lord would haue his Church to be gouerned because he alone knoweth best what is expedient for vs. And it is certayne that nothing is more contrary to the order which God hath appoynted then the grosse and twice carnall pompe which reigneth in papistrie The shadowes of the lawe indeede did couer the spirite but these visares doe altogether disfigure him VVherefore wee must in no case winke at such filthie and vnseemely corruptions Howsoeuer craftie men or those who are too fearefull to correct vices doe obecte that these are thinges indifferent and that therefore they are indifferētly to be taken truly it is not tollerable that the rule which Christ hath prescribed should be violated The true worshippers Christ seemeth briefly by the way to touche the stubbor nesse of many whiche brake foorth afterwarde For we know how stoutly the Iewes did defend the ceremonies whereunto they were accustomed Although this sentence reacheth further For seeing that he knew that the worlde would neuer be free from corruption therefore he separateth the true and right worshipers from the peruers and feigned VVith which testimonie being furnished let vs not doubt to condemne the Papistes in al their inuentions and to contemne their reproches For what need haue we to feare when we heare that this bare and plaine worship doth please God which the papistes doe contemne because it is not full stuffed with ceremonies And what doth the vaine pompe of the fleshe profite them whereby as Christ doth testifie the spirit is extinguished It appeareth plainly by that which goeth before what it is to worship God in spirite and truth namely taking away the shadowes of the olde rites simply to retaine that which is spirituall in the worship of God For the truth of Gods worship consisteth in the spirite the ceremonies they were a certaine accidentall thing And heere we must note againe that truth is not compared with lying but with the externall accession of figures so that the substance of the spirituall worship is pure and plaine as they say 24 God is a spirite This is a confirmation drawen from the verie nature of God Seeing that men are flesh it is no maruell if those thinges please them which are aunswerable to their nature Hereupon it commeth to passe that they inuent manie things in the worship of God whiche being full of vaine boasting haue in them no soundnesse But it is meete for them first of all to weigh this throughly that they haue to do with God who doth no more agree with the flesh then fire with water This one cogitation only ought to suffice to bridle the wantonnesse of our wit when as we are occupied about the worshipping of God that hee is so vnlike vnto vs that those thinges which please vs doe most of all displease him But admit hypocrites be so blinded with their pride that they are not afraide to make God subiect to their will or rather luste yet let vs know that this modestie hath not the lowest roome in the worship of God howsoeuer we thinke it pleaseth according to the flesh Furthermore because we cannot ascend vnto his hignesse let vs remēber that we must fet a rule out of his word wherby we may be directed The fathers doe oftentimes cite this place against the Arrians to proue the diuinitie of the spirite but it is falsly wrested thyther because Christ doth in this place simply affirme that his father is of a spirituall nature and that therefore he is not moued with friuolous thinges as men are wont by reason of their lightnes 25 The Mesiias shall come Although religion was vncleane and mixed with many errors amongest the Samaritanes yet were there certaine groundes which were taken out of the lawe imprinted in their mindes as was this of y e Messias And it is likely that seeing that the woman did gather out of Christ his wordes that there was an vnwonted kinde of change at hande which shoulde befall the Churche of GOD shee did straightway call to minde Christ vnder whom they hoped for a perfect manifestation of all thinges VVhen she saith that the Messias shal come she seemeth to speake of a time that was nigh at hand And truly it appeareth euery where by many arguments that the mindes of all menne did then wayte for the cōming of the Messias who should restore things which were miserablie destroyed and gone to decay This is out of doubt that the woman preferreth Christ before Moses and all the prophetes in the office of teaching For she comprehendeth three thinges in a few wordes First that the doctrine of the law was not altogether perfect but that there were only rudiments deliuered there For vnlesse there had been a
earthly life aforehand we think ful negligently vpon diuine matters So Christ saith in another place Oye hypocrites you iudge according to the face of heauen what maner day tomorrow shal be but you know not the time of my visitation 36 And he which reapeth receiueth a reward He proueth by another argugument how diligent we ought to be in the work of the Lord namely because there is a large and a glorious reward laide vp for our labour For he promiseth fruit and that no corruptible or fraile fruit Although that which he addeth concerning fruit may bee expounded two maner of wayes either that it may be a declaration of the hyere and so should be vtter one the self same thing in diuers wordes or els that he may commend their diligence who do increase the kingdome of God as hee will repeate chap. 15. 16. I haue chosen you that you may go bring fruit that your fruit may remaine And truly both these things ought greatly to encourage the ministers of the word that they do neuer faint vnder their labor whilest that they heare that there is prepared for them in heauen a crowne of glory do know also that the fruite of their haruest shal not only be precious before god but also eternall To this end is there mentiō made of reward euery wher in the scripture not to the end that the merites of workes may be esteemed thereby For who is he who being throughly tryed shall not rather be found worthie to be punished for sluggishnes then rewarded for diligence Therefore there shall nothing remaine for the best labourers saue only to flie humbly to craue pardon But the Lord who dealeth fatherly with vs to the end he may amende our sluggishnes better incourage vs being otherwise but faint harted vouchsafeth to repay vnto vs a free reward Furthermore this is so far frō ouerthrowing the righteousnes of faith that it doth rather establishe the same For from whence commeth it that God findeth in vs any thing that is worthie of rewarde saue only because hee hath endowed vs with his spirite And we know that the spirit is the earnest and pledge of our adoption Secondly how commeth it to passe that God doth giue so great honor vnto vnperfect corrupt workes saue only because after that he hath reconciled vs vnto himself freely by not imputing the vices which cleaue vnto our workes he accepteth them contrarie to our desert The summe of this place is that the labour and paines which the Apostles do take ought not to seeme greeuous vnto thē seeing that they know that it is so profitable for themselues fruitfull for the church of Christ. That both he that soweth In these wordes Christe teacheth vs that no man shall need to cōplaine for that the Apostles shall gather the fruit of other mens tillage And we must note this amplification For if the sobs sighes of those men who complaine that the fruites of theyr labour are giuen vnto others do no whit hinder but that a newe possessour may reape the corne sowen by another how much more ioyfull ought the reapers to be whereas there is a mutuall consent mutuall ioy reioycing And to the end we may the better vnderstande this place wee must note the opposition that is betweene the sowing reaping The sowing was the doctrin of the law the prophets for then the seed being cast into the ground did remaine as in greene corne but the doctrine of the gospell because it bringeth men vnto perfect ripenesse is fitly compared vnto the haruest For the law was far frō that perfection which was at length exhibited in Christ. VVe do also wel know the cōparison that Paul maketh betwene childhood manhood which tēdeth to the same end Finally forasmuch as y e cōming of Christ brought w t it present saluation it is no maruell if the gospel wherein the gate of the kingdome of heauen was set open be called the haruest of the propheticall doctrine And yet neuerthelesse this hyndereth no whit but that the fathers vnder the lawe were gathered into God his barne But this similitude is to be referred vnto the manner of teaching For as the childhoode of the Church did continue vntill the end of the law and when as the Gospell was once preached the youth thereof did immediately succeede so saluation began to waxe rype then whiche the Prophetes had onely sowen But seeing that Christe spake these wordes in Samaria he seemeth to extēd the sowing further then vnto the law the Prophetes And there be some who expound this aswel of the Gentiles as of the Iewes I graunt indeede that there were alwayes certaine granes of godlines scattered throughout the whole world no doubt God did after a sort sow those excellent sentences which are extant in the Philosophers and profane writers by their hand But forasmuche as that seede was corrupt from the very roote and the corne which might thence haue sproung although it was neither good nor naturall was choked with the huge heape of errours it were an absurd thing to compare that so hurtful corruptiō vnto sowing Secondly that which is here spoken of the agreement of ioy cānot be applyed vnto the Philosophers and such like Yet the doubt is not dissolued for Christ seemeth after a sort to speake of the Samaritanes I answere although al things were corrupted amongest the Samaritanes yet was there hid amongest them some seede of godlinesse For whence commeth it that they were so redie to seeke Christe when as they hearde but one word of him saue only because they had learned out of the lawe and the Prophetes that the Redeemer should come Iudea trulie was the peculiar possession of the Lorde which he had tilled by the Prophetes but because there was som portion of seede brought into Samaria also it is not without cause that Christ saith that the seede was waxen rype euen there also If any man doe obiect that the Apostles were chosen and sent to preach the Gospel vnto all the whole worlde we may easily answere that Christ did speak as time dyd require vnlesse it were so that hee commendeth in the Samaritanes the seede of the Propheticall doctrine although it were filled with manye weedes for the hope of the fruite whiche was almost rype 37 For in this is the saying true This was a common prouerb whereby they did declare that many did oftentimes reape the fruits of other mens labours Although this was otherwise because he that hath taken paines doth hardly suffer an other man to take away the fruite seeing that the Apostles haue the prophetes to be partners of their ioy And yet notwithstanding we cannot hereby gather that the Prophetes themselues doe knowe of those thinges which are done at this day in the Church because this is Christ his drift that the Prophetes taught so long as they lyued with this affection that they did alreadie reioyce
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
did professe that they were of his flocke but their sodaine falling away did discouer their hypocrisie The Euangelist saith that their vnfaithfulnesse when as it was as yet hidden from others was knowen to Christe and that not so much for his sake as that wee may learne not to iudge before we knowe the truth of matters For in that Christ knew it from the beginning this was proper to his diuinitie Our condition is otherwise for because we know not the heartes wee must suspende our iudgement vntill vngodlinesse do bewray it selfe by outward signes and so the tree may be iudged by his fruites 65 And he said therefore haue I saide vnto you that no man can come vnto me vnlesse it shal be giuen him of my father 66 After that many of his disciples went backward neither did they walke any longer with him 67 Therefore Iesus said vnto the twelue will you also goe away 68 Therfore Simon Peter answered him Lorde vnto whom shall wee goe Thou hast the wordes of eternall life 69 And wee haue beleeued and knowen that thou art Christ the sonne of the liuing God 70 Iesus answered them haue not I chosen you twelue and one of you is a Diuâ—ll 71 For he spake of Iudas Iscariot the sonne of Simon for hee was about to betray him although he was one of the twelue 65 Therefore haue I saide Hee telleth vs againe that faith is a verye rare and singuler gift of the holy ghoste least wee shoulde maruelye that the Gospell is not euerie where receiued of all men For as we are sinister interpreters wee thinke not so honourably of the Gospell as we ought because the whole worlde doeth not agree thereto For we thinke thus with our selues how can it be that the greater parte of the worlde doth reiect their owne saluation Therfore Christ as signeth the cause why the faithfull are so few because no man commeth vnto faith by his owne quicknesse of witte for all men are blinde vntyll they bee illuminated by the spirite of God and therefore they only are made partakers of so great a good thing whom God doth vouchsafe to make partakers thereof For if this grace were common to all men then shoulde mention be made hereof in this place besides the matter and out of season For we must marke Christ his drift that there are not many who beleeue the Gospell because faith proceedeth from the secrete reuelation of the spirite alone He vseth the woorde giue for that which hee said before drawe VVhereby hee meaneth that God hath none other cause to draw vs saue only because he fauoureth vs freely and of his own accorde For no man doth attaine vnto that by his owne industrie whiche we obtaine by the gift and grace of God 66 After that many of the disciples The Euangelist declareth nowe what great perturbatioÌ„ did followe that Sermon This is a very strange and horrible matter that so mercifull and gentle an inuiting of Christ could estraunge the mindes of many especially those who had giuen him their names before and were such familiar disciples of his But this example is set before vs as a glasse wherein wee may see what great wickednesse frowardnesse and vnthankfulnes there is in the worlde which findeth matter whereat to stumble euen the plaine way least it should come vnto Christ. Many would say that it had been better that no such talke had been moued which was vnto many a cause of falling away but we must thinke farre otherwise For it was requisite that that which was foretold of Christ should appeare in his doctrine and it must now dayly appeare namely that hee is a stone of offence As for vs we must so temper our doctrine that we offend none through our fault So much as in vs lyeth we must keepe all Finally we must beware least by speaking vnaduisedly we trouble the ignorant weak yet can we neuer take so good heed but that the doctrine of Christe is vnto many an occasion of offence because the reprobate being giuen ouer vnto destruction doe suck poyson out of most wholsome meate and gall out of honnie The sonne of GOD knewe well what was profitable yet wee see that hee doth not escape but he offendeth many of his Therfore howso euer many do detest pure doctrine yet is it not lawfull to suppresse the same Onely let the teachers of the Church remember Paule his admonition that the worde of God ought rightly to bee cut and then they must goe forward couragiously through all manner of stumbling blockes And if sobeit it chaunce that many doe fall away let the worde of the Lorde be neuer a whit the lesse sauourye in our mouthes because it doth not please the reprobate for they are too daintie faint hearted whom the falling away of many doth so pearce that they begin also to saint when these men fall VVhen the Euangelist addeth that they walked no longer with Christ his meaning is that their reuolting was not full but that they did only withdraw theÌ„selues froÌ„ keeping coÌ„pany with Christ. Yet doth he coÌ„demne theÌ„ as reuolts VVhence we may learne that wee cannot goe a footes breadth backward but that there stayeth for vs the steepe downefall of vnfaithfull deniall 67 Therefore Iesus saith vnto the twelue Because the Apostles faith might before shaken when as they sawe that there did only remaine suche a few of so many Christ turneth his talke vnto them and teacheth that there is no cause why they shoulde suffer themselues to be carried away with the lightnesse and inconstancie of other men For when as hee asketh them whether they also would depart or no he doth it to confirme their faith For whilest that he setteth himselfe before them with whom they may remaine he doth also exhort theÌ„ that they do not adioyn theÌ„selues vnto the reuoltes And truly if faith shal be grounded in Christ it shall not depend vpon men neither shall it euer quaile although it shall see heauen and earth go together VVe must note the circumstance that Christe beeing depriued of all his Disciples almost doth onely retaine twelue as Esay 6. 16. was commanded first to binde the testimonie seale the law in the disciples Euery one of the faithfull is taught by such examples to followe GOD although hee haue neuer a companion 68 Therefore Simon Peter answered him Simon answereth in this place as els where in the name of them all because they thought all the same saue only y t in Iudas there was no sinceritie Furthernore there are two meÌ„bers of this answer For Peter sheweth a cause why he together with his brethren doth rest vpon Christ because they perceiue that his doctrine is wholesome and liuely vnto them Secondly he confesseth that whyther soeuer they goe when as they haue left him there remaineth nothing but death VVhen as he saith the wordes of life the genetiue case is put in steede of the adiunct which is common amongest
thēselues the grace of Christ whosoeuer being puffed vp with a vaine confidence doe flatter themselues in their own estate This pride goeth through the whole worlde almost so that there is scarce one amongest an hundred that doth perceiue that he hath need of the grace of God 34 He that doth sin c. An argument drawen from contraries They made their boast that they were free he proueth that they are the seruants of sinne because being subiect to the desires of the flesh they sinne continually And it is a maruell y t mē are not conuinced with their own experience that hauing laid away pride they may learne to humble them selues This thing is at this day too common that the more a mans vices are so much the more fiercely doth he with loftie words extol free wil. And Christ as it seemeth affirmeth no other thing in this place saue that which in times past was tossed amongst the philosophers that those who are addicted vnto their lustes are in the worst bondage But there is a deeper and more hidden sense For he doth not only dispute what euill men doe bring vppon themselues but what maner estate the estate of mans nature is The philosophers thought that euerie man is made a bondslaue at his own pleasure doth returne vnto libertie againe But Christ proueth aduoucheth in this place that al those are subiect to bōdage whō he doth not set free so consequently that they are seruantes by beginning who draw the infection of sin frō corrupt nature we must note the comparison of grace nature whereupon Christ standeth in this place whereby it shall easily appeare that men are spoyled of libertie vnlesse they recouer the same by some other meanes This bondage is so voluntarie that those which offend necessarily are not compelled to sin 35 And the seruant c. He addeth a similitude takē from the lawes the politik law as a seruant although he rule for a time yet is he not the heire of the house whereupon he concludeth that there is no perfect continuall libertie saue that which is obtained through the sonne By this meanes he doth accuse the Iewes of vanitie because they make boast of the shadow insteed of the thing For in that they were the carnal progenie of Abrahā they were nothing els but a shadow they had a place in y e church of God but such an one as Ismael did vsurp vnto himselfe for a short space the seruant triumphing against the free brother The sum is whosoeuer do boast that they are the childrē of Abrahā they haue nothing but a false vanishing show 36 Therfore if the son shal make you free In these words he giueth vs to vnderstād y t the right of liberty appertaineth vnto him alone that al other forasmuch as they are born seruants are set free only through his grace For he doth impart that vnto vs by adoptiō which is proper to himself by nature whilest that we are engrafted into his bodie by faith are made his mēbers So that we must remēber that which I said before that he setteth vs free by the gospel Therefore our liberty is the benefit of Christ but we obtain the same by faith whiche doth also cause Christ to regenerate vs by his spirit VVhēas he saith that they are free indeed there is great force in y ◠aduerb indeed for we must vnderstād the contrary which is the false perswasiō wherwith the Iewes did swell like as euen now a great part of the world imagineth to themselues a kingdom in most miserable subiectiō 37 I know that you are the seed of Abraham I take this to be spoken by a kind of concession Notwithstāding in y e mean season he derideth their foolishnes because they boast of a friuolous title as if he should say admit I graunt you that wherein you do so much flatter your selues Yet what doth it profit those to bee called y e seed of Abrahā who rage against god his ministers who being moued with an vngodly wicked hatred of the truth are carried headlong to shed innocēt blood wherupō it foloweth that they are nothing lesse thē that which they wil be called because they are in no point like vnto Abrahā You seeke to kyll me VVhen he saith y t they seek to put him to death because his word hath no place in thē his meaning is that they are not simply māslears but that they are enforced vnto suche madnes with the hatred of god his truth which is far more cruel For the iniurie doth not thē keep it self within the cōpasse of mē but it doth also dishonour God Hee saith that they cānot receiue his word because their minds are ful fraught with malice so that they cā admit no sound thing 38 That which I haue seen with my father He had oftentimes alreadie made mētiō of his father Now he gathereth by an argument drawen frō contraries that they are both the enemies of God children of the Diuell that resist his doctrine I do only saith he speake that which I haue heard of my father therfore how commeth it to passe that the word of GOD doth so nettle you saue only bicause you haue the father set against you He saith that he speaketh and they doe because he did take vppon him the office of a teacher they did furiously endeuour to extinguish his doctrine Neuerthelesse he setteth his Gospel fre from contempt because it is no maruell if the children of the Diuell doe resist it Some doe translate it doe yee as if Christ did say goe too shew your selues to be the children of the Diuell in resisting me For I do only speake according to the prescript of God 39 They aunswered and saide vnto him Abraham is our father Iesus saieth vnto them If you were the children of Abraham yee woulde doe the workes of Abraham 40 And now yee seeke to kill me a man that haue spoken the truth vnto you which I haue heard of God Abraham did not this 41 You doe the workes of your father Therfore they said vnto him we are not begotten of fornication we haue one father which is God 42 Iesus said vnto them If GOD were your father you woulde loue mee for I came out from God and came neither came I of my selfe but hee sent me 39 Our father Abraham This chiding doeth plainely declare howe proudly and cruelly they despised all Christ his chidinges They challendge this to themselues continually that they are the children of Abraham and not only in that sense because they had Abraham his progenie for their progenitours but because they are an holy kinred gods inheritance the childrē of god Notwithstāding they leane only vnto the confidence of the flesh But the fleshly stocke is nothing els but a meere visure without faith Now we vnderstande what did so blinde them that they tossed Christ to and fro being euen armed with a
as Paul boasteth that he knew nothing by himself For this is not extended vnto his whole life but it is a defence of his doctrine and Apostleship alone Therefore some there bee who without cause doe play the Philosophers concerning the perfection of righteousnes which appertaineth onely vnto the sonne of GOD seeing this is his only purpose to make his ministerie to be of credite as it appeareth more plainely by that which followeth For he addeth againe immediately If I say the truth c. VVhence wee gather that Christ doth rather defende his doctrine then his person 47 He that is of God Because hee may by good right take this for a thing graunted that hee is the Embassadour of his father and that hee doeth truely execute the function whiche was enioyned hym hee inueigheth more vehe mently against them For their vngodlinesse was not now vnknowen seeing they were so stubborn in refusing the word of God He had declared that they could lay nothing to his charge but that he taught as out of the mouth of God Therfore he concludeth that they had nothing to do with God because they heare not omitting to speak of himself he denounceth that they did feight against god VVe are taught by this place that there is no more euident signe of a reprobate minde then when as a man cannot abide the doctrine of Christ althogh otherwise he shine with angelicall holinesse to looke vnto like as if we willingly embrace the same wee haue as it were a visible seale of our election For he that hath the word enioyeth God himselfe and he that reiecteth it depriueth himself of righteousnesse and life VVherefore we ought to be afraid of nothing more then least we fall into that horrible iudgement 48 Say wee not well They doe more and more bewray how greatly they were made amazed by Satan who being more then cōuinced are not yet afraid to runne headlong through the middest of despayre Furthermore in that they raile double vpon Christ yet this is their whole drift to proue him to be a detestable man and that he is driuen with an euill spirite Because the Iewes did account the Samaritanes reuoltes and corrupters of the law so often as they would slaunder any man they called him a Samaritane And therefore nowe because they haue no greater fault wherewith they can defame Christe they snatch at that without iudgement and rashly which was common To be briefe wee see that they do wantonly rayle because being incensed with a dogged madnes they can finde nothing to say 49 I haue not a Diuell In that passing ouer the former fault he doth only purge himselfe of the second some do thinke that it was done for this cause because he neglected the reproch doone to his person and did only take in hand the defence of his doctrine but in my iudgement they are deceiued for it is not to be thoght y t the Iewes did so cunningly distinguish betweene his life and doctrine Againe the hatred of this name proceeded hence as we haue said because the Samaritanes being peruers and degenerate keepers of the lawe had corrupted the same with much superstition and corruption And they polluted the whole worship of God with straunge inuentions Augustine flyeth vnto the allegorie that Christ did not refuse to be called a Samaritane because he is the true keeper of his flocke But I thinke that Christ did ayme at another marke For seeing that the two reproches did tend both to one end he refuteth both vnder one Yea if a man do well weigh the words they did burden him sorer by calling him a Samaritane then one that had a Diuell But like as I haue alreadie said Christ was content with a simple refutation which he taketh from the contrary when as he affirmeth that he is desirous to honour his father For he must needes be gouerned with the spirit of God and be the seruant of God which honoreth him aright and sincerely You slaunder mee This member may be expounded thus as if Christe did complaine that he was not honoured with that honour whereof he is worthie that furthereth Gods glory but I thinke that he hath respect vnto a farther thing namely that he ioyneth his fathers glory with his owne glory as if he should say I take nothing vnto my selfe whiche tnrneth not vnto Gods glory for his maiestie shineth in mee his power and gouernment are resident in me Therfore seeing that you entertain me so simply you are reprochfull against God himselfe Therfore hee addeth by and by that God would reuenge this iniurie For they might lay ambition vnto his charge vnlesse he had testified that he was careful for his owne honour or contempt not for any priuate affection of the fleshe but so farre foorth as it concerneth the honour or dishonour of God And although we be farre distant from Christe yet euery man may be fully perswaded that if hee bee fully bent to seeke the glory of God there is sufficient praise laid vp for him with God For we shall alwayes trie that is true Those that honour mee will I make honourable If he be not only despised amongst men but also rayled vpon let him wait patiently vntill the day of the Lord appeare 51 Verily verilie I say vnto you if any man shall keepe my woorde hee shall not see death 52 Therfore the Iewes said vnto him Now we know that thou hast a diuell Abraham is dead and the Prophets and thou sayest If any man shall keepe my woorde he shall not tast of death 53 Art thou greater then our father Abraham that is dead and the Prophetes are dead whom doest thou make thy selfe 54 Iesus answered If I glorifie my selfe my glory is nothing it is my father that glorifieth me who you say is your God 55 And you know him not but I know him and if I shall say that I know him not I shal be a lyar like vnto you but I know him and keepe his worde 51 Verily verily I say vnto you It is questionles that Christe knew that there were som in that companie that were curable also y t there were some which were not aduersaries to his doctrine Therfore he meant so to terrifie the wicked whose wickednesse was desperate that notwithstanding he might leaue some matter of comfort for the good or he might yet allure vnto himselfe those that were not yet lost Therfore howsoeuer the greater part doth loath the worde of God yet a godly teacher must neuer be bent so wholy to reproue the wicked but that he must also impart vnto the children of GOD the doctrine of saluation and endeuour to bring them vnto a sound mind if there be any that are not altogether vncurable Therfore Christ promiseth in this place vnto his disciples eternall life but hee requireth such Disciples as may not only becken with their eares as asses or professe with theyr mouthes that they allow his doctrine but
calling of Christ as if he should say that it is vnseemely that such a token of Gods power should be counted as nothing that the calling of Christ being so proued and testified should yet notwithstanding purchase no credite amongst them And to the end hee may the more vrge theyr sluggishnesse or wickednesse hee amplifieth the excellencie thereof by that that since man can remember it was neuer hearde that man did any such thing VVhereupon it followeth that they are malitious vnthankfull which winke willingly at a manifest worke of God Therefore he gathereth that he was sent of God whiche was furnished with so great power of the spirite to purchase credite to himselfe and to his doctrine 31 And we know that God heareth not sinners They are deceiued whiche think that the blind man spake thus according to the opiniō of the cōmon people For this word sinners is taken in this place also for a wicked and vngodly person as a little before And this is the continuall doctrine of the scripture that God heareth none saue those that call vpon him truly and with a sincere heart For seeing that faith alone openeth vnto vs the gate vnto God it is certaine that all the wicked are driuen away from comming vnto him yea he doth testifie that he doth abhorre their prayers as he doth loath their sacrifices For hee biddeth his children come vnto him by a singuler priuilege and it is the spirit of adoption alone which cryeth in our heartes Abba father Rom. 8. 15. To be briefe no man is rightly prepared to pray vnto God saue he which hath an heart purged by faith As for y e wicked as they doe profane the name of god in their prayers so they doe rather deserue to be punished for this their sacrilege then to obtaine any thing that may be for their welfare Therefore this is a good reason which the blinde man bringeth in that Christ came from God seeing he was so readie to graunt his petitions 34 They answered and said vnto him thou art altogether borne in sinne and teachest thou vs And they did cast him out 35 Iesus hearde that they had cast him out and when he had found him he saide vnto him beleeuest thou in the sonne of God 36 He answered and said who is he Lord that I may beleeue in him 37 And Iesus said vnto him thou hast both seene him and hee that speaketh with thee is hee 38 And he said I beleeue Lord. And he worshipped him 39 Then said Iesus I am come to iudgement into this world that they which see not may see and that those which see may be made blinde 40 This heard some of the Pharises which were with him and said vnto him Are we also blinde 41 Iesus said vnto them if you were blind you should haue no sinne but now yee say we see Therefore your sinne remaineth 34 Thou art borne in sinne I doe not thinke but that they alluded vnto his blindnesse◠as it is a common custome amongest proude men to vexe those that are in aduersitie and miserie Therefore they mock him as if hee had come out of his mothers wombe with the marke of his wickednesse For this was a common opinion amongest the Scribes that the soules after that one life was past did flit into newe bodies and did there suffer punishment for their former sinnes VVhereupon these men set downe this as a manifest truth that he that was born blind was then polluted and corrupt with sinnes so soone as he was borne VVee ought to learne by this corrupt iudgement that we must not alwayes measure euery mans sinnes by the whips of God For the Lorde as wee saw before hath diuers ends for which he layeth miseries vppon men And besides this that these hypocrites doe mocke this miserable man they do also refuse reprochfully all his holy and good admonitions as this is a thing too common that no man can abide to be taught of him whō he despiseth Furthermore seeing that we must alwaies heare god by whomsoeuer he speake vnto vs let vs learne to despice no man that God may alwayes find vs meek redie to be taught although he vse a most simple man one whereof there is no account made to teache vs by For there is no worse plague then when pride stoppeth our cares so that we cannot vouchsafe to heare those which giue vs profitable good counsell And God doth oftentimes choose vile base persons of set purpose to teach vs and admonish vs that hee may bring downe our loftines They did cast him cut Although it may be that they did cast him out of the temple by violence yet I doe thinke that the Euangelist meaneth otherwise that they did excommunicate him so his casting out was couered with some colour of the law And this agreeth better with the text because if he had been cast out only reprochfully y ◠matter had not bin of such weight that the fame shold haue come vnto Christ. Now in that Christ hearde of it I doe thereby coniecture that they did it with some solemne ryte as if it had been some earnest matter By this example are we taught how little the cursings of the enemies of Christ are to be cared for If we be cast out of that congregation wherin Christ reigneth that horrible iudgement is giuen vpon vs that we are deliuered vnto Satan because we are banished from the kingdome of the sonne of god But we must of our own accord slie frō that place wher Christ ruleth not by his worde and spirite if no man do expell vs so far off is it that we must feare that tyrannous iudgement wherewith the wicked do mocke the seruants of Christ 35 And when he had found him If he had been kept still in the Synagogue it had been to be feared least being estranged from Christe hee should haue been drowned in destruction dayly with the wicked now as he wandered without the temple Christe met him Christe receiueth him being cast out by the Priestes and embraceth him he raiseth him vp lying prostrate he offereth life vnto one that was condemned to death And this same haue we also tryed in our time For when as in the beginning Luther and such like did reprehende the grosser abuses of the Pope they had scarse a slender tast of Christianitie after that the Pope did cast out his lightnings against them and they were cast out of the Romish Synagogue Christ reached out his hande vnto them and was throughly knowen vnto them So there is nothing better for vs then to bee farthest from the enemies of the Gospell that Christ may come nearer vnto vs. Doest thou beleeue in the sonne of God Hee speaketh vnto a Iewe who hauing been instructed of a childe in the doctrine of the law had learned that God had promised the Messias Therefore this interrogation importeth as much as if Christe did exhort him to follow the Messias
Christ applieth this vnto this present matter that they are called Gods because they are Gods ministers to gouerne the worlde In the like respect the scripture doth also call the Angels Gods because by theÌ„ the glory of God shineth abroade in the worlde VVee must note this phrase vnto whom the worde of God was spoken for his meaning is that they were appointed by the certaine commaundement of God VVhence we gather that empyres and gouerments did not rashly begin neither yet through mans errour but that they were appointed by the will of god because he will haue ciuill order kept amongst men and haue vs gouerned by authoritie lawes In which respect Paule saith Ro. 13. 2. that they rebel against God whosoeuer do resist the power because ther is no power but of God If any man obiect that other callings are of God also and that he alloweth them and that yet notwithstanding husbandmeÌ„ and neatheardes and coblers are not called Gods I answere that this is no generall thing that all those shoulde be called Gods who are called vnto some certaine kinde of life but Christ speaketh of kinges whome God hath extolled vnto an higher degree that they may rule and excell To be briefe let vs know that Magistrates are called gods for this cause because God hath committed vnto them the gouernment Vnder this worde lawe Christ doth camprehend all the doctrine whereâ—y GOD did gouerne the old Church For because the Prophetes were only inâ—â—terpreters of the lawe the Psalmes are also worthilie accounted an addition or appurtenance of the lawe That the scripture cannot be broken importeth as much as that the doctrin of the scripture cannot be violate 36 VVhome the father hath sanctified All the godlly haue a certaine common sanctification but Christ challengeth to himselfe in this place a farre more excellent thing namely that he alone was separated from all other that in him the power of the spirite and the maiestie of God might shew themselues like as he said before chap. 6 27. that he was sealed by the same father And this is properly referred vnto Christ his person in as much as he was reuealed in the flesh Therefore these two are ioyned togeather that he was sanctified and sent into the world But we must also vnderstand to what ende and vpon what condition hee was sent namely that he might bring saluation from God and that he myght in all respectes prooue and shewe himselfe to be the sonne of God You say that he doth blaspheme The Arrians did in times past wrest this place that they might proue that Christ was not God by nature but that he had the diuinitie as it were at the will and pleasure of another But this errour may easily be refuted because Christ doth not in this place dispute who he is in himselfe but what hee ought to bee knowen to be by his myracles in mans flesh For doubtles we can neuer comprehend his eternall diuinitie vnlesse we imbrace him in as much as he was giuen by the father to bee a redeemer Moreouer we must remember that whiche I touched before that Christ doth not plainly and openly as amongest his Disciples testifie who hee is but doeth rather stande vppon the refuting of the slaunder and cauill of his enemies 37 If I doe not the works of my father beleeue me not 38 And if I doe them although you beleeue not mee beleeue the workes that you may know and beleeue that the father is in me and â— in him 39 Therfore they sought againe to apprehend him and hee escaped out of theyr hande 40 And hee went againe beyond Iordan into the place where Iohn did first baptise â—ayed there 41 And many came vnto him and said Iohn truly did no myracle but what thingâ— soeuer Iohn said of him were true 42 And many beleeued in him there 37 If I doe not the workes Least the Iewes shoulde obiect that he did in vaine make his boast of sanctification and whatsoeuer did depende thereupon he doth againe repeate these myracles wherein hee had shewed a most manifest token of his diuinitie And it is a kind of grauntyng as if he should say I will not haue you vpon any other condition bounde to beleeue mee then if the thing it selfe appeare manifestly you may freely reiect me if God doe not openly testifie of me Hee calleth those works the fathers which were in deed diuine wherein there appeared greater power then that they coulde bee ascribed vnto man 38 And if I doe the workes of my father Hee sheweth that they were openly guiltie of wicked and sacrilegious contempt because they giue no honour vnto the manifest workes of God And there is a second graunting when he saith although I suffer you to doubt of the doctrine at least it shall not be lawfull for you to denie that the workes which I haue shewed are of God Therefore you doe openly reiect God and not man And in that he setteth knowledge before faith as if it were inferiour in order he doth it for this cause because he had to doe with vnbeleeuing and froward men who doe neuer yeeld vnto God vnlesse they be ouercome and enforced by experience For the robellions will knowe before they can beleeue And yet notwithstanding God doth so farre foorth beare with vs that the knowledge of his workes may and doth prepare vs vnto faith But the knowlege of God of his hydden wisdome doth follow faith in order because the obedience of faith openeth vnto vs the gate of the kingdome of heauen The father is in mee He repeateth the same thing which hee had saide before in other wordes I and the father are one This is the drift of al that in his administration he differeth not from his father The father saith he is 〈…〉 that is the diuine power doth shew it selfe in me And I am in the father That iâ— I doe nothing without his direction and authoritie so that there is a mutuall coniunction betweene mee and the father Neither doth he speake in this place of the vnitie of the essence but of the reuealing of the diuine power in Christes person whereby it did appeare that he was sent of God 39 Therefore they sought to take him VVithout doubt that they might pull him out of the temple to he stoned by and by for doubtlesse their Iurie was not asswaged with the wordes of Christ. In that he saith that hee escaped out of their handes this could by no other meanes come to passe saue only by the wonderfull power of God VVhereby wee are taught that we are not laide open vnto the lust of the wicked whiche God doth restraine with his bridle so often as he thinketh good 40 Hee went beyâ—â—d Iordan Christ went ouer Iordan least hee should fight continually without any great fruite Therefore he hath taught vs by his example that we must vse opportunitie Concerning the place wherunto he departed reade the 2. chap. ver 28. 41
And many came vnto him This concourse doth shew that Christe sought not the wildernesse to the end he might foreslowe his office but that he might erect the sanctuarie of God in the wildernes seeing that Ierusalem which was his owne seate had obstinately refused him And truly this was an horrible vengeance of God that seeing that the temple which was chosen of God was a denne of theeues the Church of God was gathered together in a base place Iohn truly They gather that Christe was more excellent then Iohn because he wrought so many notably myracles whereas Iohn did no myracle not that we ought alwayes to iudge by myracles but because myracles being ioyned vnto doctrine are of no small importance as we haue sometimes alreadie saide Furthermore this speeche is vnperfect for they compare Christe with Iohn but they doe onely expresse the one member Secondly they take this for a thing which all men do graunt that Iohn was a great prophet of God and that he was endewed with the singular grace of the spirit Therfore they reason fitly that Christ was to be preferred before Iohn because this came to passe only by the certaine prouidence of God that Iohn who was otherwise the greatest Prophete should yet notwithstanding bee set foorth by no myracle whereby it is proued that there was respect had of Christe in that that there might the more account bee made of him And whatsoeuer thinges It seemeth that they said not thus but that it is added by the Euangelist that hee might teache vs that they were persuaded by a double reason to beleeue in Christ because they did in deed see that the 〈◊〉 which Iohn bare of him was true the myracles did purchase vnto him more dignitie Chap. II. 1 ANd there was a certaine man sick called Layarus of Bethania the towne of Marie and Marthe her sister 2 And it was Mary that aunointed the Lord with oyntment and wiped his feete with her hayre whose brother Layarus was sicke 3 Therefore his sisters sente vnto him saying beholde hee whome then louest is sicke 4 And when Iesus hard this he said this sicknes is not vnto death but for the glory of God that the sonne of God may be glorified through it 5 And Iesus loued Martha and her sister and Layarus 6 Therefore after that hee heard that hee was sicke he abode then in the place where he was two dayes 7 Then afterwarde he saide vnto his disciples Let vs goe into Iury againe 8 His disciples say vnto him Master the Iewes sought euen now to kill thee and doest thou goe thither againe 9 Iesus answered are there not twelue houres of the day If any man walke in the day time be stumbleth not because hee seeth the light of this world 10 But and if any man walke in the night hee slumbleth because he hath no light 1 And there was a certaine man sicke The Euangelist passeth ouer vnto another historie which conteineth a most famous myracle For besides that Christ did shewe a singuler token of his diuine power in raysing Lazarus from death he hath also set before our eyes liuely image of the resurrection to come And this was as it were the last act conclusion for the time of his death did now draw neere It is no maruell therefore if he did especially set foorth his glory in that worke the remembrance whereof he would haue deeply imprinted in their minds that it might be a certaine sealing of all the former thinges Christ had raysed vp other that were dead but nowe he sheweth his power vpon a rotten and stinking carkasse The circumstances which serue in this myracle to set foorth the glory of God shall bee noted in their place and order In that he saith that Lazarus was of Bethania the towne of Mary Martha it is likely that this was expressed because Lazarus was not so famous amongest the faithfull as were his sisters For these holy women were wont to lodge Christ as it appeareth out of Luk. 10. 38. The Monkes and such bablers in time of Papistiâ—e did too grosly erre who made of Castelluâ—â— that is a little towne or streete a Castle It proceedeth from like ignorance that they feigne that this Mary the sister of Lazarus was that infamous and wicked woman whereof Luke maketh mention 7. 37. The annoynting was the cause of the errour as if it did not manifestly appear that Christ was oftentimes annoynted and that in diuers places The sinnefull woman of whom Luke maketh mention annoynted Christ at Ierusalem where she liued And Mary did the same thing at Bethania afterward in her streete And the pretertense which the Euangelist vseth annoynted must not be referred vnto the time of the thing done which we haue now in hande but vnto the time when the Euangelist did write as if he should say this is Mary whiche did afterwarde powre out the oyntment which caused the murmuring amongst the disciples 2 Beholde hee whome thou louest is sick A short message but yet such that Christ might gather out of the same what the two sisters meant for vnder this coÌ„plaint they do modestly insinuate their praiers that he would helpe them For we are forbidden to vse a long forme of prayer yet the summe is this that we must cast our eares and what miseries soeuer doe vexe vs into God his bosome that he may send remedie for them So doe these women deale with Christ. They doe familiarly lay before him their griefe and doe hope to be released thereof VVe must also note that they conceiue hope to obtaine helpe by the loue of Christe And this is a continuall rule of praying aright for where the loue of God is there is certaine and present health because he loueth not and forsaketl 4 And when Iesus heard this His meaning was by this answere to deliuer his Disciples from care least they shoulde be greeued because they sawe him so carelesse in his friend his daunger Therefore least they shoulde be in the meane season carefull hee saith that the sicknesse is not vnto death but he rather promiseth that it shal be vnto him a new matter of glory Furthermore although Lazarus were dead yet because Christe restoreth him shortly after vnto life respecting this end he saith that the sicknesse is not vnto death The other member for the glory of God is not so set against it as if this were a perpetuall argument For wee know that euen whilest the wicked do perish the glory of God doeth no lesse manifestly appeare in their destruction then in the saluation of the godly But Christ dyd properly in this place speake of the glory of god which was ioyned with his office Furthermore there appeared no fearefull power of God in the myracles of Christe but that which was sweete and bountifull Therefore seeing that he affirmeth that there is no perill of death when hee will shew foorth his glory and the glorie of his father wee must consider
is dead 15 And I am glad for your sakes that I was not there that you may beleeue But let vs goe vnto him 16 Then Thomas that was surnamed Didimus said vnto his felow disciples let vs go also that we may die with him 17 Therefore Iesus came and founde that hee had lyon in the graue foure daies alreadie 11 Our friend sleepeth Because hee said before that the sicknesse was not vnto death least the disciples should bee too much troubled with a thing vnlooked for he doth now also declare that he was dead and putteth them in hope of his resurrection And their rudenesse is wonderfull that they vnderstand the saying of Christ of sleepe For although it be a metaphoricall kinde of speech yet is it so often vsed and so common in the scriptures that it ought to haue bin wel knowen vnto al the Iewes 12 If he sleepe he is safe VVhen as they say that sleepe will be wholesom for Lazarus they do by this means by the way exhort Christ not to goe thyther And yet doe they not craftily wrest the wordes of Christe vnto their owne commoditie but because they thought hee spake of sleepe they doe willingly catch at that occasion to escape daunger Augustine and many after him do cunningly play the Philosophers in this worde sleepeth namely that it is applyed vnto death for this cause because it is as easie a matter for God to rayse the dead to life as it is for vs toawake those that sleep But we may gather out of the continual vse of the scripture that Christ thought no such thing yea seeing that this selfe same translation is common also amongest the profane writers it is without all doubt that it came into vse by no other means saue only because the dead cark as lyeth without any sense or fealing euen as the body of man when he sleepeth For which cause sleepe is not vnfitly tearmed the image of death in Homer it is called the brother of death Furthermore whereas by this worde the sleeping of the bodies onely is signified certaine mad felowes do most foolishly wrest it vnto the soules as if being depriued of vnderstanding they were in daunger of death Furthermore Christe setteth foorth his power in this because he saith he will come that he may awake Lazarus For although the easinesse of the resurrection is not expressed by this woorde sleepe yet Christe sheweth that he is the Lord ouer death when as he saith that he awaketh those whom he restoreth to life Therfore Iesus said thē plainely vnto them This was the most singuler goodnesse of Christ that he could suffer so great grossenesse in his Disciples And truely he deferred to endow them with greater grace of the spirit for a season that being renued in a moment the myracle might bee the greater VVhen he saith And I am glad for your sakes his meaning is that his absence was profitable for them because his power should haue byn more obscure if he had holpen Lazarus by and by For the nigher the workes of God doe drawe vnto the ordinarie course of nature the more base doe they waxe and the glory thereof doth the lesse appeare which thing we doe dayly trie For if hee reache foorth his hande by and by we do not lay holde vpon his helpe Therefore to the ende the Disciples myght acknowledge that the resurrection of Lazarus was indeed a work of God it was requisite that it should be deferred that he might be most farre from all remedie that could come by meanes of man And we must remember that which I saide before that the fatherly sufferance of god is here represented in y e person of Christ. Therfore when as God doth suffer vs being ouerwhelmed with griefs long time to languish let vs know that hee doeth by this meanes prouide for our safetie VVe truly doe grone being carefull and sorrowfull but the Lorde reioyceth in our welfare and there appeareth in this poynt double gentlenesse of his that he doth not only pardon our faults but doth ioyfully find meanes to redresse the same That you may beleeue He doth not meane that this was the first beginning of faith in them but a confirmation of the faith which was already begun for as much as it was very small and weake Neuerthelesse he telleth them that they would not haue beleeued vnlesse the hande of God had been openly shewed 16 Then Thomas Hitherto the disciples endeuoured to pull backe Christe Now is Thomas readie to follow but without any confidence he doth only arme himselfe with Christ his promise that he may follow him ioyfully and quietly For these are wordes of distrust Let vs goe that we may dye whereas it became them to be sure of life Furthermore the relatiue him may bee expounded as well of Lazarus as of Christ but and if you expound it to be spoken of Lazarus it is a taunt as if he had saide what good shall we doe by comming thither Vnlesse peraduenture we cannot otherwise doe the dutie of friendes vnlesse we die together with him Yet doe I rather allow the other sense that Thomas doth not refuse to die with Christ. But this as I haue said floweth from a rash zeale because he should rather haue been encouraged by the faith of the promise 18 And Bethania was high to Ierusalem almost fifteene furlongs 19 And many of the Iewes came vnto Martha and Mary that they might comforte them for their brether 20 Therfore when as Martha had hearde that Iesus did come the came to meet him and Mary sate at home 21 Therefore Martha saide vnto Iesus Lord if thou hadst been heere my brother had not been deal 22 But nowe I knowe also that whatsoeuer thou shalt desire of God God will giue it thee 23 Iesus saith vnto her thy brother shall ryse againe 24 Martha saith vnto him I know that he shall rise againe in the resurrection in the last day 25 Iesus saith vnto her I am the resurrection and the life he that beleeueth in me though he were dead yet shall he liue 26 And euery one that liueth and beleeueth in mee shall neuer die Doest thou beleeue this 27 Shee saith vnto him truly Lord I beleeue that thou art Christ the sonne of God which shoulde come into the worlde 12 And Bethanie was The Euangelist doth diligently prosecute those thinges which serue vnto the certaintie of the historie He sheweth how nigh Ierusalem was vnto the towne of Bethanie least any shoulde maruell that many of their friendes came thence to comfort the sisters whō God would haue to beare witnesse of the myracle For although they were moued with the dutie of curtesie yet were they gathered together by the secrete counsell of God to some other ende least the resurrection of Lazarus should be obscure or shoulde haue those onely to beare witnesse thereof who were of his owne family And here is proued the malicious vnthankfulnesse of the nation that this so
that they may not come into Gods iudgemente hee washeth vs agayne when as he abolysheth the wicked and corrupt lustes of our fleshe with his spirite But beecause it shall appeare shortelye after in the texte that hee speaketh of the grace of regeneration I do not flatly think holde that he speaketh in this place of the washing of pardon 9. Lord not onely my feete VVhen Peter heard that he was lost vnlesse he should suffer himselfe to be washed when as Christ offered to do this thing this necessity was at length a fitte mistresse to tame him therefore ceasing any longer to contend he yeeldeth but he will bee washed all ouer and he confesseth indeede that how great soeuer hee was yet was he wholly polluted naturally with filthines and that therefore it is as good as nothing if he be but washed in one part onely But heere hee erreth lykewise through rashnes in that he maketh no accounte of that benefitte which hee hadde alreadye receiued For hee speaketh as if hee hadde beene indued with no remission of sins as yet with no sanctification of the spirit Therefore is he reprehended in this place by Christe for good causes For hee putteth him in minde of that which he had giuen him before although he teacheth all those that bee his vnder the personne of one manne that being mindefull of that grace which they haue receyued they consider with themselues what they haue neede of as yet hereafter First of all he saieth that the faythfull are cleane all not that they are so cleane in euery parte that there is no blot in them any longer but because they are cleansed in their principall part to witte whilest that the kingdome of sinne is taken away so that the righteousnesse of GOD hath the vpper hande like as if any manne shoulde saye that al his bodye is whole because it is not infected with any vniuersall disease Therfore it is meete that we testifie by newnesse of life that we are Christ his Disciples seeing that he affirmeth that he is the authour of puritie in all those that are his This other similytude is also applyed vnto this present matter least Peter shulde reiect the washinge of his feete as absurd For as Christ washeth euen from the head to the feete those whom he chuseth to bee his disciples so the lower part of those men must be daily purged whom he hath purged For the children of god are not wholly regenerated the very first day so that they liue an heauenlye life altogether but there doe rather remaine in them certeine reliques of the fleshe against which they stryue during their whole lyfe Therefore all the affections and cares which are worldly are called the feete metaphorycallye For if the spirite did possesse all partes of vs wee shoulde haue nothing to doe any longer with the filthinesse of the worlde And nowe in what part soeuer we are carnall so farre are we vncleane by creeping vpon the grounde or at least by treading in the myre So that Christe doth alwayes find some thing to purge in vs. Furthermore he intreateth not in this place of remission of sinnes but of the renuing wherby Christ exempteth his quite from the lustes of the flesh by little and little and by continuall succession 10 And you are cleane This is as it were the minor proposition in the Sillogisme whereuppon it followeth that the washing of the feete doth become them properly Yet there is an exception added that euery man may examine himselfe if peraduenture Iudas might bee touched with a desire to repent although his intent was betimes to arme the other Disciples least the crueltie of that haynous fact which should bee reuealed in continent should trouble them as if it had been conceiued in an heart endowed with the heauenly grace Notwithstanding he doth conceale his name of set purpose least he should shut the gate of repentance against him But forasmuch as he was desperate the admonition serued to none other ende but to augment his fault as for the disciples it profited them much because the diuinitie of Christ did more plainely appeare vnto them thereby and againe they did perceiue that puritie was a most singuler gift of the spirite 12 Therefore after that he had washed their feete and had taken his cloathing again sitting downe againe he saith vnto them know yee what I haue done 13 You call mee Master and Lord and ye say well for I am 14 Therefore if I who am your Lord and master haue washed your feete you must also wash one anothers feet 15 For I haue giuen you an example that as I haue done vnto you so you may doe also 16 Verily verily I say vnto you the seruant is not greater then his master neyther the Apostle greater then he that sendeth him 17 If yee know these thinges happie are yee if ye doe them 12 Therefore after that He doth now at length declare to what end Christ did wash his disciples feete For that which he put in concerning the spiritual washing was as it were a digression from the purpose Vnlesse Peter had made a stay Christ had spoken nothing concerning that matter Therefore he doth now render a reason why he did this to wit that he who was y e Lord and Master of all had giuen an example which all the godly must follow least any man should grudge to abase hymselfe to doe any maner of dutie how base and vile soeuer it bee to his brethren and equals For hence commeth the contempt of charitie because whilest euery man maketh more account of himself then is meet he despiceth al other men almost Neither was it his intent only to teach modestie but also to prescribe this rule of loue that one doe serue another For there is no loue where there is not mutual bondage in helping the neighbour Know yee what I haue done VVee see that Christ kept this thing from his disciples for a smal time so that when as hee had proued their obedience he reuealed that in due time whereof it was meete they shoulde be ignorant before Neither doth he stay nowe vntill such time as they aske him but he preuenteth them of his owne accord The same thing shall befall vs likewise if we suffer our selues to bee led through vnknowen wayes by his hand 14 If I who am your Lorde and Master This is an argument drawen from the greater to the lesser Pride will not suffer vs to retaine that equalitie amongest our selues which we ought but Christ who excelleth all doth abase himselfe that he may make prowde men ashamed who forgetting their order and degree doe exempt them selues from brotherly fellowship For whom doeth mortall man thinke himselfe to be if he refuse to beare the burden of his brethren to apply himselfe to the conditions of other men Finally to doe those dueties wherein the vnitie of the Church is contained The summe is this that that man doth take too much vpon him
who doth not thinke that he is conuersaunt amongest his weake brethren vpon that condition that hee may submit himselfe meekely and gently vnto those offices whiche seeme to be vncomely and filthie VVe must also note that Christ telleth them that he had giuen them an example Neither must we make all his facts examples in generall that we may follow them The Papists do boast that they doe keepe the fast of Lent imitating therein the example of Christ. But we must first mark whether he did this to the end his disciples should frame themselues to doe the like or no. VVe reade of no such thing wherfore it is no lesse peruers emulation then if they did assay to flie into heauen Moreouer whereas they ought to haue followed Christ they became Apes rather then followers They ordeine euery yere a publike washing of the feete as it were vpon a stage so that they thinke that they haue fulfilled the bare and vaine ceremonie excellently when they haue done this they suffer themselues freely to contemne their brethren And not that onely but after that they haue washed twelue mens feete they pull in peeces all Christes members cruelly and so consequently do euen spit in Christ his face VVherefore that comicall pompe is nothing els but a meere and filthie mocking of Christ. Neither doth Christ in this place commende vnto vs a yeerely ryte but hee commaundeth vs to bee readie duringe our whole life to washe the feete of our brethren 16 Verily verily I say vnto you These are prouerbiall sentences the vse whereof reacheth farther which notwithstanding are to bee applyed vnto this present circumstaunce VVherefore they are deceiued in my iudgement which take them generally as if Christe did in this place exhort his disciples to beare the crosse for this is true that he vsed them for his purpose Hee addeth afterwarde that they are blessed if they know them and doe them For that doth not deserue to bee called true knowledge which doth not bring the faithfull so far that they may become like to their head It is rather a vaine imagination whilest that we beholde Christe and those thinges which are Christes without vs. Gather hence that vntill suche time as a man shall learne to submit himselfe vnto his brethren he knoweth not whether Christ be his master or no. And forasmuch as no man doth submit himselfe vnto his brethren in all respects and many men doe also exercise themselues sleightly and coldly in the duties of loue it appeareth heereby how farre we are as yet froÌ„ the full light of faith 18 I speake not of you all I knowe whome I haue chosen but that the Scripture may bee fulfilled hee that eateth bread with mee hath lifted vppe his heele agaynste mee 19 Now I tell you before it be doone that when it is done you may beleeue that I am 20 Verily verily I say vnto you he that receiueth if I shal send any he receiueth meâ— and he that receiueth me receiueth him that sent mee 18 I speake not of you all Hee giueth them to vnderstand againe that there is one amongest the Disciples who is nothing lesse in very deede then a Disciple and this doth he partly for Iudas his sake to the ende he may make him the more inexcusable partly because of the rest of the companie least Iudas his fall doe subuert any of them Neither doeth he only encourage them to stand neuerthelesse in their calling though Iudas doe fall but because the felicitie whereof he make mention is not common to all men hee teacheth that it is so much the more earnestly to be desired and that we must so much the more constantly abide therin Nowe hee attributeth this thing to their election in that they shall stand For as mans power is fraile it should yeeld at euery blast and should fall with euery vehement motion vnlesse the Lorde did vphold it with his hand and because he gouerneth those whom he hath chosen what engines soeuer Satan doth erect against them yet shall he not preuaile but they shall perseuere firme and constant euen vntil the end Neither doth he only affirm that they must confesse y t they receiue perseuerance froÌ„ their electioÌ„ but also the beginning of godlines How coÌ„meth it to passe that one man doth more addict himselfe vnto the worde of God then another euen because he is elected Againe how commeth it to passe that the same man goeth forwarde in the right course of godly life saue only because Gods purpose is stable and that he will finishe the worke which he hath begunne with his â—ande Finally this is the fountaine of the difference betweene the children of God and the vnbeleeuers that the former sort are drawen vnto saluation by the spirit of adoption the other are carried headlong into destruction by their vnbrideled flesh Otherwise Christ might haue saide I knowe what euerie one of you will be And to the end they may arrogate nothing to themselues but may rather acknowledge that they differ from Iudas by grace only and not by their owne power he setteth before them free election that in it they may be grounded VVherefore let vs learne that all the partes of our saluation doe depend thereupon And whereas hee reckoneth Iudas in another place amongest the elect it is another manner of speech not contrary For he speaketh in that place of the temporall election whereby God appointeth vs vnto some certaine kind of work as Saul who was elected to bee a king yet was he a reprobate But Christ intreateth now of the eternall election wherby we are made the children of God wherby God hath predestinated vs vnto life before the worlde was made God doth sometimes adorne the reprobate with y e gifts of the spirit that they may execute that function whereunto they are called So princely vertues do appear for a time in Saul so Iudas did excel in such notable gifts as were meet for an Apostle of Christ. But y â— sanctificatioÌ„ of the spirit which y e Lord doth vouchsafe to bestow vpon none saue only his children is farre vnlike to these For he renueth them in minde and heart to the ende they may bee holy and without blame in his sight Secondly it hath a liuely roote in them which can neuer be plucked vp because God doth not repent him selfe of his adoption In the meane season this remaineth sure and certaine that it is the gift of Gods election that whenas we haue embraced Christ his doctrine by faith we doe also followe it in life and that this is the onely cause of our blessednes whereby we are distinguished from the reprobate that they being destitute of the grace of the spirite do wickedly perish we haue Christ to be our keeper who gouerneth vs with his hand defendeth vs with his power Furthermore Christ giueth in this place an euident testimonie of his diuinitie First of al when he saith that he iudgeth not after
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
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
shall suffer Therefore if wee couet to be preserued according to the rule whiche Christe hath deliuered wee must not wishe to be free from euilles neither must we pray God to translate vs by and by into blessed rest but let vs bee content with the certaine and sure hope of victorie and let vs in the meane season resist all euilles valiauntly from whiche that wee may escape Christ hath prayed vnto the father In summe Christ taketh not his out of the wold because he will not haue them to be soft an slouthfull yet notwithstanding he deliuereth them from euill that they may not be ouerwhelmed For he will haue them to striue but hee will not suffer them to be wounded to death 16 They are not of the worlde likeas Hee repeateth againe that all the whole worlde hateth them to the end that his heauenly father may the more beningly help them he doth also declare that this hatred procedeth not from their offence or fault but because the world hateth God and Christ. 17 Sanctifie them in thy truth This sanctification comprehendeth the kingdome of God and the righteousnesse thereof to wit when God doth renue vs by his spirite and confirmeth and prosecuteth vnto the ende the grace of renouation Therefore he requesteth first that the father woulde sanctifie his disciples that is that he woulde addict them wholy vnto himselfe and challenge them as an holy flocke Secondly hee assigneth the meanes and manner of sanctification and that not without cause For brainsick men doe babble many things foolishly concerning sanctification yet they passe ouer gods truth wherby he consecrateth vs vnto himselfe Again because other mē being ful out as foolish do trifle cōcerning the truth and doe in the meane season neglect the woorde Christe saith plainely that the truth is no where els saue only in the worde by which truth God doth sanctifie his children For the woorde is taken for the gospell whiche the Apostles had alreadie hearde proceede from the mouth of their master and which they should shortly preach vnto others In this sense Paule teacheth Ephe. 5 2. 6. that the Churche is made cleane in the fountaine of water in the worde of life It is god alone that sanctifieth but because the Gospell is his power vnto saluation to euery one that beleeueth Rom. 1. 16. whosoeuer hee bee that departeth from the meane hee must needes waxe more and more vile Truth is taken in this place by the excellencie for the light of the heauenly wisedome wherein God reuealeth himselfe vnto vs that hee may conforme vs and make vs like to his owne image The externall preaching of the worde doth not this of it selfe which the reprobate do wickedly profane but let vs remember tha◠Christe speaketh of the electe whome the spirite doth regenerate effectually by the woorde And seeing that the Apostles were not altogether voide of this grace wee must gather out of Christ his wordes that this sanctification is not finished in vs the first day but that wee goe forwarde in the same during our whole life vntill God doe fulfill vs with his righteousnesse when we haue put off the flesh 18 As thou hast sent mee He confirmeth his prayer with another argument to wit because he and the Apostles haue both one calling I saith he doe put vppon them the same person which at thy commandement I haue borne hytherto Therefore they must needes bee furnished with thy spirite that they may bee able to beare so great a burthen 19 And for their sakes doe I sanctifie my selfe He doth more plainely declare by these wordes out of what fountaine that sanctification doeth flowe which is wrought in vs by the doctrine of the Gospell to wit because hee hath consecrated and dedicated himselfe vnto the father that his holinesse might come vnto vs. For the blessing is spread abroad from the first fruites vnto al the other fruite so the spirit of God sprinkleth vs with Christe his holinesse and maketh vs partakers thereof and that not by imputation only for by this meanes he is said to bee made vnto vs righteousnesse 1. Cor. 1. 13. but he is also saide to bee made vnto vs sanctification because he hath offered vs vnto his father after a sort in his owne person that wee may bee renued by his spirite into true holinesse Furthermore although this sanctification doe appertaine vnto the whole life of Christ yet it is made most apparant in the sacrifice of his death because hee appeared then to be y ◠true Priest which should consecrate the temple the altar all the vessels and the people by the power of his spirite 20 And I pray not for them only but for those which shall beleeue in mee by theyr worde 21 That they may be all one as thou O father in me and I in thee that they may be one also in vs that the worlde may beleeue that thou hast sent me 22 And I haue giuen thē the glory which thou gauest me that they may be one as we are one 23 I in them and thou in mee that they may be made one and that the world may knowe that thou hast sen◠mee and hast loued them as thou hast loued mee 20 And I pray not for thē onely Hee extendeth that prayer farther nowe wherein he comprehendeth the Disciples only hytherto to wit vnto all the Disciples of the Gospell which should be vnto the ende of the worlde This is certainely notable matter of hope for if wee beleeue in Christ through the doctrine of the Gospell wee neede not to doubt but that wee are alreadie gathered with the Apostles into the faithfull custodie least any of vs doe perish This prayer of Christ is a quiet hauen wherein whosoeuer arriueth he is free from all danger of shipwracke For it is as muche as if Christ had sworne by solemne wordes that he careth greatly for our safetie And he beginneth with his Apostles that their safetie wherof we are certaine might make vs also more certain that we our selues shal be safe Therefore so often as Satan assaulteth vs let vs learne to holde vp this buckler that wee are not in vaine ioyned vnto the Apostles by the holy mouth of the sonne of God that the safetie of vs all might be included as it were in the same bundle Therefore there is nothing which ought more vehemently to pricke vs forwarde to embrace the Gospell For as it is an vncomparable good thing for vs to be offered to God by the hand of Christ that we may bee preserued from destruction so we ought worthily to preferre the loue and care thereof before all other thinges The slouthfulnesse of the worlde in this point is wonderfull All men are desirous to bee safe Christ deliuereth the sure and certaine way and meanes to obtayne the same from whiche if any man turne aside there remaineth no good hope for him yet there is scarse one amongst an hundreth which doth vouchsafe to receiue that which
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
the condition of our nature is liuely depainted in the blind man 9. 7. Nestorius Nestorius a heretike 1. 14 Nicodemus Nicodemus a master in Israel 3. 10. Nicodemus coÌ„meth vnto christe by night 3. 1. taketh christs part in the same place 7. 50. he burieth the body of Christ with Ioseph 20. 40 How fasly many doe pretend the example of Nicodemus 7. 50. To what ende the example of Nicodemus ought to be appliede in the same place wherin many doe imitate Nicodemus at this day in the same place The example of Nicodemus and Ioseph prescribeth vnto vs what we owe vnto christ 19. 38. O Obedience Obedience is the foundation of right worship 8. 15. An excellent example of obedience in the blind man 9. 6. The fruite of obedience 5. 29. A token of obedience in the mother of Christ. 2. 5. Christ offered his obedience for the price of our redemption 14. 31. Obedience is better with God then all manner of worship and honour 13. 6. Obey Christ instructeth teacheth vs to obey by his owne example 19. 28. To obey God 16. 2. Offence Yee shall suffer offence in me 16. 32. Offences If offences be wanting men do feigne them to themselues 7. 27. Why many do faint at this day by reason of offences 17. 13. One How this must bee vnderstood that Christ the father are one 17. 21. Ouercome Christ hath ouercome the worlde 16. 33. P Pacience What is required in Christian patience 88. 23. Peace Wher true peace is found and the meanes to make the same 16. 33. What Christe meaneth by this worde peace 14. 27. 1 To haue peace in christ 16. 33. Pastours VVhere pastours must begin if so be it they will doe their duety wel in the same place 10. 2. Vppon what partes the office of a pastor coÌ„sisteth in the same place the authority of pastours 7. 47. the labour of pastors doth profit the elect only 21. 16. By what meanes true pastors are knowen from the reprobate 10. 7. and 4. VVho are to be accounted lawfull pastours of the churche christ the onely shepheard 10. 10. 20. 22. Howe this name pastor is imparted vnto menne in the same place How pastours are sayd to giue their soules for their sheepe 10. 12. VVhether shepheards may flie sometimes in the same place VVhat maner of rule christe prescribed by his owne example to pastours 18. 8. Pearish to pearish for euer 3. 1. 16. 10. 28. Persecution Persecution is a touch stone to trie faith 16. 71. If they haue persecuted me they wil persecute you also 15. 20. Perseuerance Election is the cause of the perseuerance of the faithful 13. 18. Peter Peter wil not haue his feete washed 13. 6. It is foretold that he should deny christ 13. 38. He followeth christ a farre off 18. 26. he denieth christ 18. 17. 25. 27. christe foretelleth Peter his death 21. 28. Why Peter was thrise ordained a pastor by christ 21. 15. Petitions Our petitions must be subiecte to God 13. 36. Pharisies VVhy they were called Pharisies 3. 1. The Pharisies enter not into the common hall 18. 28. The Pharisies striue about Purification with the disciples of Iohn 3. 25. 16. Philip. Whence Philip was his calling 1. 43 12. 21. Pilate Pilate was made a preacher of y e gospel vnawares 19. 19. 21 How Christ correcteth the foâ—â—lish arrogancie of Pilate 19. 11. The example of Pilate putteth vs in minde of our dutie 19. 21. VVe see the image of a proude man in Pilate 19. 10. The worlde hath manye Pilates at this day 19. 1. Place The place out of the psalm expounded 22. 19. 37. To what end the Euangelist citeth the place out of Zacharias 19 37. Pollution Pollution 18. 28. Porter Porter 10. 2. Poole Poole in Ierusalem 5. 2. Power Power of all flesh 11. 2. Prayer Praier must be adioyned to doctrin that it may be made effectuall 17. 3. VVhat the lifting vp of the eyes signifieth in praier in y â— same place A rule of praying aright 11. 3. The lawe of praying aright 15. 7. Prayers which are made for all are retained only to y e elect 17. 9. VVe must begin with prayer so often as we take meate 6. 11. Pray To pray the father in the name of christ 14. 13. 15. 16. 16. 23. Priestes The horrible furie of Priestes 19. 15. The Priestes depriue themselues of all good thinges in abandoning Christ. in the same place Princes Why princes doe not so obey christ as they ought 12. 43. The prince of the worlde commeth 14. 30. he shal be cast out 12. 32. he is alreadie iudged 16. 11. Profitable Profitable must not be separated from that which is lawfull 11. 49. The will of the father 6. 39. and 40. Promises The vse of promises 17. 1. Prophet Christe is a Prophet 4. 〈…〉 â—4 and 7. 40. It was 〈…〉 Prophetes 6. 45. The 〈◊〉 of thinges ought not to bee descâ—ibed to prophesies 17. 12. Prouerbes To speake in prouerbs 16. 25. and 29. A Prouerbe 15. 6. Purification they striue about Purification with the Disciples of of Iohn 3. 15. 26. The Iewes beleeue vntill this day the flitting of the soules out of one body into another 9. 2. Purpose Christe doth it and hee came for this purpose 5. 30. 6. 38. Q Quickeneth The sonne quickneth the dead as doth the father 5. 27. R Regeneration Regeneration 1. 13 3. 3. RegeneratioÌ„ is the first entrance in the kingdome of God Religion Pilate teacheth vs that there is some feeling of religion bread in men by nature 19. 8. Remission Remission of sins belongeth to Christ alone 20. 23. Remission of sinnes is called the knowledge of saluation in the same place Remit Whose sinnes yee shall remit c. 20. 23. Reapers The Apoostles Reapers 4. 37. He that repeth and he that soweth 4. 36. Repent God teacheth vs to repent by certaine light punishments in the same place Reprobates Reprobates are sometimes adorned by GOD with the gifts of the spirit 13. 18. How god doeth punishe the contempt of his grace in the Reprobates 7. 34. Reprobation A more sure token of reprobation 8. 47. ResurrectioÌ„ the resurrectioÌ„ of christ is the principall point of our faith 20. 1. Why Christe woulde haue the women to be witnesses of his resurrection in the same place The agreement of the Euangelists in shewing the resurrection of Christ. in the same place The ende of the resurrection of Christ. 20. 17. The resurrection of Christe is our triumph against death 21. 18. Why Christe is called the resurrection 11. 25. Why faith is the resurrection of the soule in the same place The resurrectioÌ„ of life iudgement 5. 29. Testimonies of Christ his resurrection 20. 17. Retaine To retaine sins 20. 13. Reward To what end the scripture maketh mention of rewarde 4. 36. Righteousnes Righteousnesse placed in Christ his assention vnto the father 16. 10. Wee must seeke righteousnesse froÌ„ the satisfactioÌ„ made by
But as the larger power of the spirite was an extraordinarie gyfte of GOD in Iohn so it is to bee noted the spirite not to bee beestowed vppon all menne by and by in theyr infancle but when it shall please GOD. Iohn from the wombe did beare the token of his dignitie to come Saule beeing yet but a Sheaphearde did beere no kingely shewe yet at length hee beeing chosen king was sodainely chaunged into a newe man By this example therefore let vs learne that the free woorking of the spirite is free in menne from the firste infancie to the laste poynte of age 16. And manye of the children of Israell In these wordes he declareth a detestable deâ—ision which then was in the Church For it was necessarye to haue such Apostles in whome conuersion to GOD might haue some place And truelye there was so much corruption of doctrine so much deprauing of manners such a confuse gouernment that it myght bee accounted a myracle to finde a fewe to persiste in godlynesse If such exceeding dissention was in the olde Church there is no cause that the Papistes shoulde with a vayne cloake defende theyr superstions as if it were impossyble the Church should erre For because that vnder this name they doe vnderstande not the true and electe Sonnes of GOD but the companye of the wicked But wee see more heere to bee attrybuted to Iohn then shoulde agree to manne For when conuersion vnto GOD doth renewe in menne a spirituall lyfe it is not onelye the proper woorke of God but it dooth excell euen the creation of menne Therefore by this meanes the ministers maye seeme to bee equall with God yea and to bee preferred in as much as hee is creator seeing it is more to bee borne agayne into a heauenlye lyfe then to be borne mortall men vpon the earth The answere is easie For the Lorde when hee attributeth such praise to his outwarde doctrine he doth not seperate the same from the secret power of his spirite For because God chuseth men vnto him for ministers whose ayde hee vseth in buylding of his Church together by them hee worketh with the secret power of his spirite that their labour might be effectuall and fruitfull as oft as the scripture commendeth this efficacie in the ministerie of men let vs learne to yeelde the thing receiued to the grace of the spirite without the which mans voyce to no effecte should be spread abroad in the ayre So Paule while hee reioyseth himselfe to bee the minister of the spirite challengeth nothing aparte vnto himselfe as though with his voyce he should pierce the heartes of men but he declareth in his ministerie the power and grace of the spirite These sayinges are worthy to be noted For Sathan very artificially worketh to diminishe the effect of doctrine that hee might weaken the grace of the spirite ioyned to it I graunt that externall preaching separately by it selfe can doe nothing but because it is an instrument of diuine power for our saluation and an effectuall instrument by grace of the spirite let not vs seperate those thinges which GOD hath ioyned But that the glory of conuersion and of fayth may remaine whole towardes one GOD. The scripture doth admonish vs oftentimes ministers through themselues to be nothing but then he compareth them with God least any man taking the honour from God should bestow it amisse on them In summe the minister is sayd to turne them whom God doth conuert through the work of his minister For he is nothing but the hand of God and in this place both are expressed very well now of the effect of doctrine there is enough spoken That the same is not in the appointment or hand of the minister to conuert men vnto God of this we gather because that Iohn did not conuert al commonly to God the which thing without doubt he would haue done if all thinges had beene giuen him that he desired but he turned them onely whom it pleased God effectually to call In conclusion â—he same is taught here of the Angell which Paule taught to the Romanes Fayth commeth of hearing but by fayth none are lightned but they to whome the Lorde hath inwardly reuealed his arme 17. Hee shall goe before him In these wordes he defineth what the office of Iohn should be by this note he distinguisheth him from the rest of the Prophetes to whom a peculyar and proper message was commanded when that Iohn for this thing onely was sent that he might goe before Christ as an offycer before a king So the Lord speaketh by Malachy Behold I send my Angell which shall prepare my way before me In summe to no other poynt belonged the calling of Iohn but to prepare an audience for Christ and to get him disciples And in that no expresse mention is here made of Christ but that the Angell maketh Iohn a forewalker or standert bearer of the eternall God hereof the eternall diuinitie of Christ is gathered VVith the spirite and power of Elyas The spirite and power I take for the power or excellency of the spirite wherewithall Elyas was endued For neither must we inuent the dreame of Pythagoras that the soule of the Prophet should goe into the body of Iohn But that spirit of God which wrought mightily in Elyas should after exercise like power and effect in the Baptist But the latter name is added expositiuely to expresse the kinde of grace wherein Elyas most did excell namely that he being furnished with heauenly power might merueilously restore the decaied worshippe of God For such repairing passed the power of man Now that which is begunne of Iohn was no lesse meruellous wherfore it is no meruell if it behooued him to be adorned with the same gift That he may turne the hearts of the fathers Here the Angell doth note what especiall similitude Iohn had with Elyas Therefore he saith he was sent that he might gather people dispearsed into vnitie of fayth for the turning of fathers to sonnes is a reduction from discord to loue Whereof it followeth that there was a certaine breach the which might cutte or as it were rend the people VVe know in the time of Ellas what a horryble defection of the people there was how shamefully they were degenerate from their fathers they were so deuided that they could be nothing lesse thought then the sonnes of Abraham Elyas brought them againe into a holy consent Such a gathering together of fathers with children there beganne to be by Iohn the which Christ at length finished wherefore Malachy when he speaketh of bringing againe dooth signifie that the state of the Church should be so deuided when the other Elyas should come as it is suffyciently knowne by historâ—es â—o haâ—e beene then and shall more apparantly be seene in their places The doctrine of the scripture was polluted by innumerable lyes the worshipping of God was corrupt with more then grosse superstitions religioÌ„ was deuided into
And lette vs learne heereby so oft as any aduersitie doth arise that our faith is tried of the Lorde but if the troubles doe encrease so that they doe almoste ouerwhelme vs it is by the same purpose of God to exercise our patience or that by this meanes our hidden infirmitie might come to light as wee see when the waues couered the Apostles their infirmitie was reuealed which before was hidde 25. Maister saue vs. A godly prayer as it seemeth for what could they haue done better then being at the poynt to be lost to seeke for preseruation at Christe But sith that Christ condemneth them of infidelitie wee must seeke wherein they offended And I doubt not but that they stucke too muche to the carnall presence of their maister For as it appeareth by Marke they doe not simplie entreat him but they expostulate the matter with him Maister carest thou not that we pearish Luke also noteth an amased trembling Maister maister wee pearish They ought to account that the Godheade of Christe was not oppressed with the sleepe of the flesh and to haue fledde to the same But they rest vntill extreeme daunger enforceth them then excessiue fear amaseth them so that they thinke they cannot be safe except they waken Christ. This is the cause why hee accuseth them of infidelitie For in that they required that hee woulde helpe them was rather a testimonie of their faith if they had trusted in his diuine power and patiently without feare hadde hoped for the helpe which they required And thus is the question aunsweared which maye be demaunded of his reproouing them whether all feare is naught and repugnant to faith First he doth not simplie reprooue them because they feare but because they be feareful Marke also vseth suche a phrase as noteth that they did feare beyond measure Then by opposing faith to their feare he sheweth that he speaketh of excessiue feare whiche doeth not so much exercise their faith as shake the rootes of faith out of their mindes And thereby appeareth that euery feare is not contrary to saith for if we feare nothing a retchlesse securitie of the fleshe doeth oppresse vs so faith fainteth the desire to pray waxeth dull and the remembraunce of God is at length extinguished Further they which are not touched with a feeling of euilles are rather blockish then constant So we see that feare which stirreth vp faith is not of it selfe to be condemned vntill it exceede measure And herein is the excesse if that the tranquillitie of our faith be therby either troubled or waxe faint which ought to rest vpon the word of God but because it neuer falleth out that the faithfull do so gouerne themselues that their faith is kept vnshakeÌ„ they do almost alwaies offend in fearing But it is requisite to determine not to condemne the shaking of faith for euery feare but for that feare which disturbeth the peace of conscience so that it rest not in the promisses of God 26. He rebuked the windes Mathew rehearseth also the words of Christ wherwith he speaketh to the sea and commaundeth it to be silent that is to be calme not that the lake had any senses but that he might shew that the power of his voyce doth pearce euen into the dumme elements And not onely the sea and the windes creatures without sence doe obey the commaundement of God but the wicked also themselues with all theyr stubbornnesse For when as God will appease warlike tumults he doeth not alwaies mollifie the cruell mindes of men and frame them to obey him but he yet causeth their weapons to fall out of their handes be they neuer so madde And so is that fulfilled which is wrytten Psal. 46. 9. He maketh warres to cease vnto the ends of the world he breaketh the bow and cutteth the speare in sunder and burneth the chariotes with fire 27. And the men meruailed Marke and Luke seeme to attribute this to the Apostles for after they had sayd that Christe had reprooued them they adde they cried out with feare who is this yet this is rather to be applied to others which did not as yet know Christe But lette vs folowe bothe heerein doeth nowe appeare the fruite of the myracle when the glory of Christe is shewed foorth If any thinke that the Apostles spake it then this shal be the meaning of the woordes his diuine power was sufficiently prooued in that the windes and the sea doe obey him Yet because it is more probable that other spake it the Euangelistes doe teache in these wordes that their minds were so striken with the myracle that the reuerence of Christ was a certaine preparation to faith Math. 8. Marke 5. Luke 8. 28 And wheÌ„ he was come to the other side into the countrey of the Gergeseues there mette him two possessed with deuils which came out of the graues very fierce so that no manne might goe by that way 29. And beholde they cried out saying Iesus the sonne of God what haue wee to doe with thee Art thou come hether to torment vs before the time 30. Now there was a farre off froÌ„ them a great heerdâ— of swine feeding 31. And the deuils besought him saying If thâ—u cast vs out suffer vs to goe into the heerde of swine 32. And he sayde vnto them Goe so they went out and departed into the heard of swine and beholde the whole heerd of swine was caried with violence from a stiepe downe place into the sea and died in the water 33. Then the herdmen fled and when they were come into the citie they tolde all things what was become of them that were possessed with deuils 34. And behold al the citie came out to meete Iesus when they sawe him they besought him to departe out of their coastes 1. And they came ouer to the other side of the sea into the coâ—â—trey of the Gadarenes 2. And when hee was come oute of the shippe there mette him incontinently out of the graues a man which had an vncleane spirite 3. VVho had his abiding among the graues and no man coulde binde him no not with chaines 4. Because that when he was often bounde with fetters and chaines hee plucked the chaines asunder brake the fetters in peeces neither could any man came him 5. And alwayes both night day he cried in the mouÌ„taines in the graues stroke him self with stones 6. And when he saw Iesus a far of he ran and woorshipped him 7. And cried with a loud voice and said what haue I to doe with thee Iesus the sonne of the most high God I charge thee by God that thou torment me not 8. For he sayd vnto him Come out of the man thou vncleane spirite 9. And hee asked him VVhat is thy name and hee aunsweared saying my name is Legion for wee are many 10. And they prayed him instantlye that hee woulde not sende them away out of the countrey 11. Nowe there was there in the
mountaines a great hard of swine feeding 12. And all the deuilles besoughte him saying sende vs into the swine that we enter into them 13. And incontinently Iesus gaue them leaue Then the vncleane spirites went oute and entred into the swine and the heerd ranne headlong from the high bank into the sea and there were about two thousand swine and they were drowned in the sea 14. And the swineheardes fled and tolde it in the citie and in the countrey and they came out to see what it was that was done 15. And they came to Iesus sawe him that had beene possessed with the deuill and had the Legion and in his right minde and they were afraide 16. And they that sawe it tolde them what was done to him that was possessed with the deuill and concerning the swine 17. Then they began to pray him that he woulde depart out of their coastes 18. And when hee was come into the shippe he that had beene possessed with the deuill praied him that hee might be with him 19. How beit Iesus would not suffer him but sayde vnto him Go thy way home to thy friendes and shewe them what greate thinges the Lorde hathe done vnto thee and howe he hath had compassion on thee 20. So he departed and beganne to publishe in Decapolis what greate things Iesus had done vnto him and all men did maruell 26. So they sailed vnto the region of the Gadarens which is ouer against Galile 27. And as hee went out to land there met him a certaine man out of the city which had a deuil long time and he ware no cloathes neither aboade in house but in the graues 28. And when he sawe Iesus he cried out and fel downe before him with a loud voice sayde what haue I to doe wyth thee Iesus the sonne of God the most high I beseeche thee torment me not 29. But hee commaunded the foule spirite to come out of the man for oft times hee hadde caught him therefore hee was bound with chaines and kept in fetters but he brake the bands and was caried of the deuil into wildernesses 30. Then Iesus asked hym saying what is thy name And he saide Legion because many deuils were entred into him 31. And they besought him that he wold not command the◠to go out into the deepe 32. And there was thereby an herd of swine feding on an hill the deuils besought him that he wold suffer them to enter into them so he suffered them 33. Then went the deuils out of the manne and entred into the swine and the heerd was caried with violence frō a stepe downe place into the lake and was choked 34. VVhen the herdmen sawe what was done they slodde and when they were departed they tolde it in the citie and in the countrey 35. Then they came out to see what was done and came to Iesus and founde the man out of whom the deuilles were departed sittinge at the feete of Iesus clothed in his right mind they wer afraid 36. They also which saw it told thē by what means he that was possessed with the deuill was healed 37. Then the whole multitude of the country about the Gadarenes besought hym that he wold depart frō them for they were takē with a great feare and he went into the ship and returned 38. Then the man out of whome the deuilles were departed besought him that hee mighte be with him but Iesus sent him away saying 39. Return into thine own house and shewe what greate things God hath don vnto thee So hee went his way and preached throughoute all the Citie what great thinges Iesus hadde done vnto him I haue before confuted their error which thinke that Mark and Luke do report not this but an other myracle For when as the three Euangelists doe note that region which is against Galile as Luke also declareth and all the circumstances doe agree who will beleeue that all these thinges fell out at diuers times 28. There met him two possessed with deuils This difference caused the interpreters to erre and to separate Mathewe from the other two because he nameth two and the other but one But Augustines coniecture is probable who thinketh that ther were two yet they made mētion but of one because he was the more famous and so the myracle should be the more notable in him by reason of the greatnesse of the disease And certainely we see that Marke and Luke do bestowe moe wordes in amplifying the cruelty of the deuil that it might appeare that the miserable man of whō they speake was wonderfully tormented Therefore in that they reporte a notable example of the diuine power of Christ thogh they say nothing of the other man yet they dissent not from the hystorie of Math. which addeth the hystorie of the other who was not so wel known That Luke sayth a certaine man met him out of the citie it is vncertaine whether he meaneth that he was a citizen of Gadara or whether he came out from thence to meete him For when as he was commaunded to go home and to preache the grace of God amongest his owne friendes Marke sayeth that hee did this in Decapolis whiche was a countrey next ouer againste Galile wherby it is to be cōiectured that he was not a Gadaranite borne Further Mathew and Marke do expresly say that he came not out of the Citie but out of the graues And Luke himself in the whole course of the hystorie declareth that he liued in the desart Therefore these wordes A certaine man met him out of the citie I do thus interpreate before Christ came to the Citie a certaine man possessed with a deuil mette him by the way out of that coast But their opinion which thinke that hee dwelte in the graues either because the deuils were delited with the fauour of the dead carcases or that they were pleased with the sighte of the sacrifices or because they woulde catche the soules which desired to be neare vnto their bodies is friuolous and foolish The vncleane spirite did rather holde this man amongst the graues that he might be consumed with continual terrour by the sorowfull beholding of the deade as one banished from the company of menne would dwell amongst the dead Further wee learne hereby that the deuil doth not only vexe men in this present life but persecute them euen vnto death so that his kingdom might flourish euen in death MAR. 3. And no man could binde him no not with chaines He coulde not naturally breake chains wherby we gather that sathan is permitted to haue sometime extraordinarie motions whose force excedeth our vnderstanding and vsual reason And it is often seene that frantike men haue much more strength then if they were in perfect health And it is not to be denied but that the deuil doth there also play his partes so oft as God doeth suffer him but this violent force which the Euangelists do here speake of
the only marke wherat he aymeth in all thinges to prouide for vs. 19 There was a dissention therefore againe amongest the Iewes for these sayings 20 And many of them saide hee hath a Diuell and is madde why doe yee heare him 21 Othersome saide these are not the wordes of one that hath a Diuell can a Diuell open the eyes of the blinde 22 And it was at Hierusalem the feast of the dedication and it was winter 23 And Iesus walked in the Temple in the porch of Solomon 24 Therefore the Iewes compassed him about and saide vnto him Howe long doest thou holde our soule in doubt If thou be Christ tell vs freely 25 Iesus answered them I haue tolde you and yee beleeue not the workes which I doe in my fathers name these testifie of me 26 But yee beleeue not because yee are not of my sheepe as I said vnto you 27 The sheepe which are mine doe heare my voice and I know them and they follow mee 28 And I doe giue vnto them eternall life and they shall not perish for euer neither shall any man take them out of my hand 29 My father which hath giuen them mee is greater then all and no man can take them out of my hand 30 I and the father are one 19 There was a dissention This was the fruite of Christe his Sermon that he gathered vnto him selfe some disciples but because his doctrine hath also many aduersaries there ariseth thereupon a dissention so that they are diuided amongest them selues who were before as it were one body of the Churche For they did all with one consent professe that they worshipped the God of Abraham and followed the lawe of Moses Nowe so soone as Christe doth appeare they beginne to disagree because of him If that had beene a true profession Christe who is the principall bond of charitie whose office it is to gather together those things which are scattered abroade should not haue broken their agreement But he did discouer the hypocrisie of manye by the light of his gospell who vnder a false colour did boast that they were the people of God Euen so at this day the frowardnesse of many doeth cause the Church to be troubled with dissention and contentions to waxe who◠And yet those which trouble the peace doe lay the blame vpon vs and call vs Schismatikes and contentious persons For the Papistes doe chiefly lay this crime to our charge that our doctrine hath disturbed the quiet estate of the Churche But and if they would meekely submitte themselues vnto Christe and yeeld vnto the truth all motions shoulde shortly bee pacified But seeing that they doe fret and fume againste Christe and will not suffer vs to bee quiet vppon any other condition vnlesse the truth of God bee extinguished and Christ be banished from his kingdome they doe vniustly burden vs with the crime of dissention which all men see is to be imputed vnto them It is to bee lamented truly that the Church is pulled in peeces with inward and ciuill discorde but it is better that there bee some which separate them selues from the wicked then that all doe agree togeather in the contempt of God Therefore wee must alwayes in diuisions marke who those bee which departe from GOD and his pure doctrine 20 He hath a Diuell They slaunder Christe with as odious a slaunder as they possiblie can that all men may be afraid and refuse to heare him For the wicked doe furiously and with shut eyes breake out into the proude contempt of God least they be compelled to yeelde vnto him yea they prouoke others vnto the like madnesse that no worde of Christ may be heard with silence But the doctrine of Christ is well enough able to defende it selfe against all slaunders And this doe the faithfull meane by their answeare when as they say that these are not the words of one that hath a Diuell For it is as much as if they should require that iudgement might be giuen according to the thing it selfe For the troth as the prouerbe is doth sufficiently defende it selfe And this is the only ayde and stay of our faith that the wicked shall neuer be able to bring to passe but that the power and wisdome of God shal shine in the gospel 2◠And it was at Ierusalem the feast of the dedication As if he shold say innouations because the temple which was polluted was consecrated againe by meanes of Iudas Machabeus and then was it ordeined that there shoulde be a yeerely feast and famous day of the new dedication that they might remember the grace of God which made an end of Antiochus his tyrannie And Christ appeared then according to his custom in the Temple that his preaching might bring foorth greater store of fruite in a great assemblye of men The Euangelist calleth Salomons porche the temple not that it was the sanctuarie but onely an appurtenance of the temple Neither doth he meane the olde porch which was sometimes built by Salomō which was quite pulled down by the Chaldeans but that which peraduenture first the Iewes when they were returned from the captiuitie of Babylon had called by that name beeing built according to the patterne of that olde one that it might haue the greater dignitie and secondly Herode the builder of the new temple 24 Therefore the Iewes did compasse him about It is questionlesse that they did subtillie set vpon Christ at least those y t were the principall authours of this counsell purpose For the cōmon people might without fraud desire that Iesus would make it openly knowen that he was sent of God to be a deliuerer but some there were which did go about craftily and captiously to stirre vp this voice in the multitude that he might either be murdred in the tumult or els that the Romans might lay hands vpon him VVhereas they complaine that they stand in doubt they doe thereby pretend that they did so vehemently desire the promised redēption that the desire of Christ doth continually trouble molest their mindes And this is the true affection of godlines that that can no where els be found which can satisfie our minds and truly pacifie them saue only in Christ as he himselfe saith Come vnto me all yee that are weary and loaden and I will refresh you and your soules shall find rest Mat. 11. 28. Therfore those that come vnto Christ must be so prepared as these men do feigne themselues to bee But they doe vndeseruedly accuse Christ as if he had not hytherto established their faith for they themselues were to blame that they had not attained vnto sound and perfect knowledge of him But this is a perpetuall thing amongst the vnbeleeuers that they had rather wauer to and fro then be grounded in the certaine and sure worde of GOD. So wee see at this day manye men who seeing they shut their eyes of their own accord they do spread abroade the clowdes of their doubting
whereby they may darken the cleare light of the Gospel And also we see many light spirits who flying through friuolous speculations do finde no certaine station and resting place during their whole life VVhen as they desire Christ to make himselfe knowen openly or freely and boldly their meaning is that he do not insinuate himselfe any longer ouerthwaâ—ly and as it were by certaine long circumstances So that they accuse his doctrine of obcuritie which was notwithstanding plaine and shrill enough vnlesse it had fallen amongst deaf men This history teacheth vs that wee cannot escape the deceits and slaunders of the wicked if wee be called to preach the Gospel VVherfore we must watch diligently not be moued herewithall as with some new matter when the same shall befall vs whiche befell our master 25 I haue told you The Lord doth not dissemble that he is Christ and yet notwithstanding he doth not teach them as if they were apt to learne bot doth rather cast in their teeth their malice and wickednesse wherin they were become obstinate because they had profited nothing hitherto being taught by the word and works of God Therfore he blameth them for that that they did not know him as if he should say my doctrine is easie enough to be vnderstood of it selfe and you are in the fault because you do wickedly and maliciously resist God Hee doth afterward speak of works that he may proue that they are guilty of double stubbornnes For besides his doctrine they had an euident testimonie in his myracles vnlesse they had been vnthankfull vnto God Therfore he repeateth that twise that they did not beleeue that he may manifestly proue vnto them that they are wilfully deafe when they shoulde heare his doctrine and blind when they shold behold his works which is a token of extreeme and desperate wickednes He saith that he hath done workes in the fathers name because this was the ende thereof that he might make the power of God knowen by them whereby it might be made manifest that he came from God 26 Because you are not of my sheep He sheweth an higher cause why they doe neither beleeue his myracles nor doctrine namely because they are reprobates And we must note Christ his purpose For because they did boast that they were Gods Church least theyr vnbeliefe should any whit discredite the Gospell he pronounceth that the gift of beleeuing is speciall and truly it is necessarie that men be knowen of God that men may know him as saith Paule Galat. 4. 9. Againe it must needes be that those whome God regardeth not must alwaies continue turned away from him If any man murmur and say that the cause of vnbeliefe is in God because it is in his power alone to make sheepe I answere that he is free from all fault seeing that men do only of voluntarie wickednesse reiect grace God doth purchase vnto himselfe so muche credit as is sufficient but wilde beastes doe neuer waxe tame vntill suche time as they be chaunged into sheepe by the spirit of God They that are such shall in vaine assay to lay the blame of their fiercenesse and wildenesse vpon God which is proper to their nature In summe Christe giueth vs to vnderstande that it is no maruell if there bee but a fewe that obey his gospell because they are cruell and vntamed beastes whosoeuer are not brought vnto the obedience of faith by the spirite of God VVherefore it is an vnmeete and absurd thing that the authoritie of the gospell should depend vpon the faith of men but rather let the faithfull consider that they are so much the more bound vnto God because whereas others do continue in blindnes they are draweÌ„ vnto Christ by the illumination of the spirite Moreouer the ministers of the gospel haue in this place wherewith they may comfort themselues if their labour bee not profitable to all men 27 My sheepe He proueth by an argument drawen from contraries that they are not sheepe because they obey not the Gospell For God doth call those effectually whom he hath chosen so that Christs sheepe are tryed by faith And truly this name sheepe is therfore giuen vnto the faithful because they submit themselues vnto God to be gouerned by the hand of the chiefe shepheard and hauing laid away their former wildnesse they shew themselues easie to be guided and obedient This also is no small coÌ„fort for godly teachers that howsoeuer the greater part of the worlde doth not hearken vnto Christe yet hath hee his sheepe whom he knoweth and of whom he is knowen againe Let them endeuour so much as in them lyeth to bring the whole world vnto Christe his sheepfold but when it falleth not out as they would wish let them be content with this one thing that those shal be gathered together by their diligence who are sheepe The rest I haue expounded before 28 And they shall not perish for â—uer This is an vncomparable fruit of faith that Christ commaundeth vs to be sure certaine voyde of care when as we are gathered into his sheepfold by faith But wee must also note vnto what proppe this certaintie leaneth namely because hee wil be a faithfull keeper of our saluation for he doth testifie that it is in his hand And if sobeit this be not yet sufficient he saith that it kept is safe by the power of the father An excellent place whereby we are taught that the saluation of all the elect is no lesse sure then the power of God is inuincible Furthermore Christe would not speake this rashlye and in vaine but his meaning was to make vnto his a promise which may remaine surely fixed in their mindes Therefore we gather that this is Christ his drift in these wordes that the faithfull and elect may be sure of their saluation VVe are compassed about with strong enemies and so great is our weakenesse that we are not farre from death euery moment yet because he is greater or mightier then all whiche keepeth that whiche is committed vnto him to keepe in our behalfe there is no cause why we should feare as if our life were in daunger we doe also gather heereby howe vaine the hope and confidence of the Papistes is which leaneth vnto freewill vnto their owne power and vnto the merites of workes Christe doth teache those that bee his farre otherwise that they remember that they are in this worlde as in the middest of a wood amongest many robbers and that besides that they are vnweaponed and alwaies as a pray they do also acknowledge that they haue the matter of death shut vp in them so that they doe walke in safetie trusting vnto the keeping of God alone Finally our saluation is therfore certaine and sure because it is in the hand of God because our faith is both weake and we are too too readie and bent to fall But God who hath taken vs into his hand is strong enough so that hee is able to