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 opinioÌ of the coÌmon 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 blindnesseâ 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 whoÌ 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 â 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 froÌ 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
shal afterward declare in his place That the father may be glorified This place agreeth with the sayinge of Paule that euery tongue may confesse that Iesus is Christe to the glory of God the father Philip. 2. 11. The end of all thinges is the sanctification of the name of God But the lawfull meanes to sanctifie it is expressed in this place to witte in the sonne and through the sonne For seeing that the maiestie of God is hidden from vs of it selfe it shineth in Christ seeing that his hand is hidden we may see the same in Christ. Therefore it is not lawfull for vs to separate the sonne from the father in those benefites which the father giueth vs according to that He that honoureth not the sonne he honoureth not the father 14. If you shall aske any thing This repetition is not in vaine All men see perceiue that they are vnworthy to come vnto God yet the greater part breaketh our as being madde and speaketh vnto God rashly proudly Afterward when as that vnworthines whereof I haue spoken commeth into their mindes euery manne forgeth vnto himselfe diuerse meanes But when God willeth vs to come vnto him hee setteth beefore vs one Mediatour by whom he will be intreated and be mercifull And here the frowardnes of mans nature breaketh out againe beecause the greater part ceaseth not hauing left the way to go about through crooked boughtes This commeth to passe therefore because the power and goodnes of God is laid hold vpon in Christ onely slenderly and malitiously There is also a second errour that we doe not consider that we are all excluded from comming to God worthily vntill we be called by him and that we are called onely by the sonne But and if one testimony be not sufficient for vs yet let vs know that seeing that Christ repeateth this againe that we must pray the father in his name he dooth as it were lay hand vppon vs least we spend our labour in vaine in seeking other patrons 15. If yee loue me keepe my commaundements 16. And I wil pray my father and he shal giue you another comforter that hee may continue with you for euer 17. The spirit of trueth whom the world cannot receiue because it seeth him not neither knoweth him But yee know him beecause hee abideth with you and shall bee in you 18. I wil not leaue you as orphanes I come vnto you 15 If you loue me That was true and sincere loue wherewith the disciples loued Christ yet had it some superstitioÌ mixed with it as it befalleth vs oftentimes in like sort For that was preposterous in that they desired to keepe him stil in the world To the end he may reform this fault he willeth them to bend their loue vnto some thing else to wit that they bend their whole studye to keepe the preceptes which he had giuen A most profitable doctrine because there be but a few of those that seeme to themselues to loue Christ that worship him as they ought yea rather when they haue done some foolishe toy they thinke all is well But on the contrary the true loue of Christ is reduced in this place vnto the keeping of his doctrine as vnto the only rule wherby it must be tried Moreouer we are taught how corrupt our other affections are seeing that eueÌ our loue toward Christ is not without fault vnlesse it bee framed vnto pure obedience 16. And I will pray my father This remedy was prepared to pacifie the sorrow which they might conceiue by reason of Christ his absence notwithstanding Christe promiseth therewithall that hee will giue them strength to keepe his commaundementes otherwise the exhortatioÌ had had but small strength Therefore hee preuenteth it in time and telleth them that howsoeuer he be absent from them in bodye yet will hee not suffer them to be destitute of helpe because hee will be present with theÌ by his spirit He calleth the spirite in this place the gifte of the father suche a gifte as he will obtaine by his praiers he will promise else where that hee giueth it Both these thinges are saide truelye and fitly for inasmuche as Christ is our mediatour and patrone he obtaineth the grace of the spirit of the father inasmuch as he is God he giueth it of himselfe The meaning of this place is I was giuen vnto you of the father as a conforter yet onely for a season now seeing that I haue fulfilled my course I wyll desire that there may another be giuen you which may not be temporal but that he may continue with you for euer This name comforter is giuen in this place both to Christ and also to the spirite that by good right for this office is common to them both to comfort and exhorte vs and to defend vs with their ayde and patronage Christe was vnto his a patrone so long as he liued in the world afterward hee committed them to the tuition and ayde of the spirite If anye manne aske this question whether we be not vnder the tuition of Christe at this daye or no wee may readily aunswere that Christe is our patrone for euer but not after a visible sorte So long as hee was conuersant in the worlde hee shewed himselfe openly to bee their patrone but hee defendeth vs nowe by his spirite Hee calleth him another comforter beecause of the difference of good thinges whiche wee receiue from them both It was proper to Christ to pacifie the wrath of God to redeeme men from death to purchase righteousnes and life by purging the sinnes of the world it is proper to the spirite to make vs partakers aswel of Christe himselfe as of all his good things Although we may well gather the distinction of persons out of this place for the spirit must needes differ from the sonne in some propertie that he may be another 17. The spirit of trueth Christ adorneth the spirit with an other title to witte that hee is a teacher of trueth VVhereuppon it followeth that vntill such time as we be inwardly taught by him all our mindes are taken with vanitie and lying VVhome the world cannot receiue This opposition dooth amplifie the excellencie of the grace which God dooth vouchsafe to bestowe vppon those alone that be his For his meaning is that it is no small gyft whereof the world is depriued In which sense Isaias saieth also 60. 1. Behold darkenes shall couer the earth and a myste the people but the Lorde shall arise vppon thee For Gods mercy towarde the Church deserueth so much the greater praise whilest that hee lifteth vppe the same aboue the whole world Notwithstanding Christe dooth therewithall exhort the disciples that they doe not driue away froÌ them the grace of the spirite beeing pufte vppe with the sense and vnderstanding of the fleshe Earthly menne count all that but a dreame whatsoeuer the Scripture saieth concerninge the holye Ghoste beecause why lest they trust to their owne reason
profit by it though it dooth not yet appeare And with this perswasion let vs striue with our impatience so that a longer delay may not hinder the course of praier 7. Shall not God auenge his elect That Iudge which Christ describeth to vs to be altogeather without mercy as one which had not only hardned himselfe in the sight of God but hauing caste of all shame had no care of his same opened his eyes at length to the miseries of the widow it is not to be doubted but that the faythfull shall feele at the least the same commodity so that they cease not to be instant with God But iâ is to be noted while Christ applieth the similitude to his purpose he maketh not GOD lyke to the wicked and vnkinde iudge but he noteth a farre diuerse cause why he differreth his faithfull ones and delaieth them for a long season and doth not indeede reach his hand presentlye vnto them to witte because he is long suffering VVherfore if God wincketh at our iniuries longer then he would let vs know that hee doth it of his fatherly wisdome that he might exercise vs to patience and a delaying of punishment for a time is not a setting of sinnes free for euer And that he promiseth that God will aduenge quicklye ought to be referred to his prouidence for as we are too rash hastie so he commeth not tyme enough to helpe as our flesh imagineth But if it were lawfull to enter into his counsell wee should know that his helpe is ready and at hand as neede requireth and that it slacketh not the space of a moment but is ready at all seasons Yet it is demaunded how Christ should instruct his Disciples to pray for vengeaunce who otherwhere teacheth his Disciples to blesse and to pray for their persecutours I aunswere Christe speaketh heere of vengeaunce as hee derogateth nothinge from his doctrine God saieth that he will be the auenger of the faythfull not that hee would giue the raynes at lybertie to the affections of the fleshe but that he myght perswade them that theyr saluation is deare and pretious vnto him also by this meanes he byddeth them to trust in his defence If without hatred and free and cleare from wicked desire of reuenge they with a right ordred motion of the spirit craue the helpe of GOD their prayer shall be holy and lawfull and shall be heard of God himselfe But because nothing is more hard then to caste off wicked affections the Lord is to be required that he would direct and gouerne our heartes by his spirit that we may so conceaue pure and right praiers so it shall come to passe that we may rightly call vpon God the auenger he being praid vnto wil aunswere vs. 8. VVhen the sonne of manne commeth Christe in this sentence declareth that it is no meruaile if menne doe consume away in theyr euylles to witte because they neglect the true remedie But his will was to meete with an offence which wee do dayly conceaue of the vyle confounding of all thinges Vnfaythfulnesse cruelty deceites fraudes violence no regarde of equitie shamelesnesse doe abound euery where the oppressed poore doe sigh the innocentes are proudly and despitefully vexed yet God seemeth to sleepe in the mean season in heauen hereof it commeth to passe that flesh imagineth a blynd gouernment of fortune But Christ here declareth that menne of iustice are lefte destitute of the heauenlye helpe in confidence whereof they neyther know nor wyll repose them selues For it is not meete they should bee holpe of God which grudging inwardly haue no regard of his prouidence But Christe dooth expresly foretell that there should be vnbeleeuers euery where from his ascention into heauen vnto hys returne agayne by these wordes declaringe that if the Redeemer shoulde not appeare so speedilye menne shoulde feele the wante beecause no manne almoste woulde looke or haue regarde to him And I would to GOD the effecte of this prophesie were not too euident but experience teacheth though the worlde should bee ouerwhelmed and oppressed with a great heape of euyls yet there can scarse be founde a litle sparke of faith in a fewe Others doe take the worde fayth for integritie but the former sense dooth better agree with the text Matth. Mark Luke 18. Â Â 9. Hee spake also this parable vnto certeine which trusted in themselues that they were iust and despised others 10. Two menne wânte vppe into the Temple to praye the one a Pharisee the other a Publycan 11. The Pharisee stoode and prayed thus with him selfe O God I thanke thee that I am not as other men extortioners vniust adulterers or euen as this Publican 12. I fast twise a weeke I giue tyeth of al that euer I possesse 13. But the Publican standing a farre off woulde not lyft vp so much as his eyes to heauen but smote his brest saying O God be mercifull vnto mee a sinner 14. I tell you this man departed to his house iustified rather then the other for euerye manne that exalteth himselfe shal be brought low and hee that humbleth himselfe shal be exalted Christ now giueth commaundement of an other vertue which is necessary in true prayer that the faythfull come not into the presence of God except they doe humbly and simply submitte themselues There is not a more deadly disease then arrogancy which yet is so throughly fastened and setled in the bones and marow of vs all that it can scarce be driuen away and rooted out by any remedies And it is woonder that men are so deceiued that they dare set vp themselues agaynst God and boaste of theyr merites with him For though ambition bewitcheth vs amongst men yet when wee come before God it becommeth vs to forget all our vaine confidence but euery man thinketh that he hath humbled himselfe sufficiently if onely in hypocrisie he hath prayd for forgiuenesse Hereby we learne how necessary this admonition of the Lord is Furthermore Christ reproueth two vices which he purposed to condemne wicked trust in our selues and pride in condemning our brethreÌ which do spring one of an other for whosoeuer deceiueth himself with vaine confidence it cannot be but that he shuld lift vp himself aboue the brethren neither is it any meruaile for how should it be that hee should not despise his equals which in his pride lifteth vp himselfe against God And whosoeuer is puft vp with a trust of himself purposely maketh battell against God who is reconciled to vs onelye by denying our selues while we being without al hope of our owne power vertue and righteousnes do repose our selues in his onely mercy 10. Two men Christ compareth two men togeather which do both pretend the exercise of religion in praying yet they two seeme too much vnlike For the pharisee hauing an outward holynes comming to God commendeth his lyfe and commeth to offer the sacrifice of prayse as it were in his owne right But the Publycan as a man
gathering courage and strength might be prepared to the battel It is therefore as muche as if he shuld haue said your estate hath yet been easie and pleasant for my will was as children to nourish you tenderly nowe the ful time is at hande wherein I will exercise you as men Yet the diuersity reacheth further which the diuersity of the two times doth here set downe for if without prouision when matters were so quiet as they might haue prouided for themselues they waÌted nothing when they went about their office now much more in the tumult and heat the care of victual being cast aside it behoueth theÌ to hast whether necessity calleth them And though christ doth here especially remember what he wold do with his 12. disciples yet withall hee declareth that while wee are yet yonglinges and weake in faith we shall haue so long time truce giuen vs vntill we growe vp to be men therefore they doe very euill which doe vse and apply their ease to delites which do weaken the strength of faith But let vs not doubt but that Christ at this day hath regarde of vs so as he will not thrust forward younglings and them that are vnmeete for the warre but before he sendeth them foorth to the conflicte hee furnisheth them with weapons and with power 36. Nowe he that hath a bagge Hee doeth figuratiuely declare that great troubles and most sharpe assaults are at hand euen as if a captaine meaning to bring foorth his soldiours into the fight shoulde crie an alarme And he commandeth that all other cares being sette aside they shoulde apply themselues to nothinge but to the warre no that they shoulde not so muche as thinke of their victuall For hee teacheth as the maner is in extreeme dangers that all things shoulde be solde to the bagge and the scrippe that they might defende themselues with weapons But hee doeth not call them to the outward battaile but onely vnder the similitude of going to the warres he declareth howe hard conflictes of temptations they should endure and how grieuous assaults of spiritual troubles they shoulde beare Also that they might the more willingly repose themselues vppon the prouidence of God first as it is sayde hee biddeth them remember that God had a care of them so that when they went empty and naked caryinge no victuall with them yet he prouided for them Such and so conuenient a helpe of God should make them which haue had experience of the same neuer to doubt againe but that he will helpe in what so euer they shall neede 37. That yet the same which is wrytten The force is in this aduerbe Yet because that Christ declareth that he hath not done al things appertaining to his office vntill that he be numbred with the wicked and vngodly as one of their company But least the vilenesse of the acte to muche amase them he alleageth the prophesie of Isaiah out of the chap. 53. 12. which of a certainty cannot be otherwise expounded then of the Messiah Now sith it is sayd there that he shoulde be accounted amongst the wicked it became not the faithfull to be troubled at that sight though it was cruell much lesse to be alienated from Christ who coulde not otherwise be the redeemer but by taking the reproofe and shame of a wicked manne vpon him For there is no apter a remeady for the taking away of offences when any absurditie doeth terrifie vs then if wee acknowledge it to bee the pleasure of God and nothinge is done rashlye nor without good cause which is done by his appoyntmeÌt especially where the same was spoken long before whiche appeareth by the successe of the same Therefore when the disciples were to hope for such a redeemer as God had promised in times past and the Prophet Isaiah had testified that he shoulde beare the punishment vppon him that he might deliuer vs from guiltinesse this shoulde suffice for the appeasing of the horrour that the disciples shuld not make lesse account of Christ. Therefore hee addeth that those things whiche appertained to him haue an ende signifying that nothing was spoken in vaine by the prophets For this phrase vsed by the Greekes signifieth to bee perfourmed or to bee brought to effecte Now when the successe doth prooue what soeuer the Prophets haue spoken this should rather auaile for the confirmation of our faith then to make vs afraide or doubt And though by this one argument Christ doeth strengthen and comfort the disciples because that all the prophesies should be perfourmed yet the counsell it selfe of the purpose of God containeth in it no small matter of comfort namely that Christ became subiecte to the damnation which we all had deserued was accounted amongst the wicked that he might offer vs which are wicked and ouerwhelmed with sinnes as righteous to the father For heereof are we accounted pure and free from sinnes before God because that a lambe pure and free from all spotte supplied our place as shal be againe declared in the next chapter 38. Lorde beholde heere are two swordes Truely this was a vile and a beastly rudenesse that the disciples so ofte admonished of bearing the crosse do thinke that they should fight with swordes of yron Further it is vncertaine whether they say that they haue two swordes as if they were well furnished against the ennemies or whether they complained that they wanted weapons This is euident that they were so blockish that they thought not of the spirituall ennemie But that the Canonists doe heereof gather that their horned bishops haue both the iurisdictions it is not onely a filthy allegorye but a vile scoffe wherewith they abuse the word of God And it was meete that the bondslaues of Antichrist shuld fall to this madnesse that openly with sacrilegious contempt they shuld tread vnder feete the holy oracles of God Mathew 26. Marke 14. Luke 22. 36. Then went Iesus with them into a place whiche is called Gethsemane and sayde vnto his disciples Sitte yee heere while I goe and pray yonder 37. And he tooke Peter the two sonnes of Zebedeus and began to waxe sorrowfull grieuously troubled 38. Then sayd Iesus vnto them My soul is very heauy eueÌ vnto death tarie ye here and watche with me 39. So he went a little further and fell on his face and prayed sayinge O my Father if it be possible let this cup passe from mee neuerthelesse not as I will but as thou wilt 40. After he came to the disciples and found them a sleepe and sayd to Peter VVhat could ye not watch wyth me one hour 41. VVatch and pray that yee enter not into temptation the spirite in deede is ready but the flesh is weake 42. Againe he went away the second time and prayed saying O my Father if this cup cannot passe away from mee but that I must drinke it thy will be done 43. And hee came and founde them a sleepe againe for their eyes were heauie 44. So
he left them and went away again praied the third time saying the same woordes 32. After they came into a place named Gethsemane then he sayd to his disciples sitte yee heere till I haue prayed 33. And he tooke with hym Peter and Iames and Iohn and hee began to be afrayed and in great heauinesse 34. And sayde vnto them my soule is verye heauie euen vnto the deathe tarye heere and watche 35. So he went forwarde a little and fel down on the ground and prayed that if it were posâsible that houre mighte passe from him 36. And he sayd Abba Father all things are possible vnto thee take away this cuppe from me neuerthelesse not that I wil but that thou wilt be done 37. Then hee came and founde them sleeping and said to Peter Symon sleepest thou couldest not thou watch one houre 38. VVatch ye and pray that ye enter not into temptation the spirite in deede is ready but the flesh is weake 39. And againe he went away and prayed and spake the same woordes 40. And he returned found them a sleepe againe for theyr eyes were heauy neither knewe they what they shoulde aunsweare 39 And he came out and went as hee was went to the mount of Oliues and his disciples also folowed him 40. And when hee came to the place hee sayde to them Praye least ye fal into temptation 41. And he gate himselfe from them about a stones cast kneled downe and prayed 42. Saying Father if thou wilt take awaye this cup from me neuertheles not my wil but thine be done 43. And there appeared an angell froÌ heauen comforting him 44. But beinge in an agonie he praied more earnestly his sweat was like droppes of bloud trickeling down to the grounde 45. And he rose vp from prayer and came to his disciples and founde them sleepinge for heauinesse 46. And he said vnto them VVhy sleepe yet rise and praye leaste yee enter into temptation 36. Then went Iesus Luke nameth only the mount of Oliues Marke Math. do giue a more special note of the place But Luke setteth downe that which doth more appertain to the matter that Christ went thither as he was wont VVhereby we doe gather that he sought not by his departure secreate places wherein he might hide himselfe but as it were of purpose he offred himselfe to death Therfore Iohn sayeth that the place was wel knowen to him that should betray him because that Iesus was woont ofte to resort thether And so his obedience is againe in this place described because the father had not been appeased but by his voluntary death Sit ye here Leauing the disciples a far off he spareth their infirmitye as if that any man seeing extreeme perill to be ready to fall vppon hym in battel shuld leaue his wife children in a safe place But thogh he wold haue them all placed out of daunger yet he brought 3. of them nearer him and that was a choyse flower stronger then the rest Yet hee tooke them not for that he thought them able to beare the brunt but that they might be a testimony of the common falling away of them all 37. He began to waxe sorrowfull VVe haue seene the Lord wrestle with the feare of death before but because that now he buckleth hands wyth the temptation that ioyning is called the beginning of sorrow and of heauinesse VVherby we gather that there is no true trial of strength but in the present action for then the weakenesse of the flesh which before lay hid bewrayeth it selfe and the innermoste affections doe lay themselues open Therfore though God had already exercised his sonne with some tastes of things to come yet now by the approching of death he woundeth deper and striketh him with an vnwonted feare Further because it seemed a thing vnmeete for the diuine glory of Christ that he should be so oppressed with feare and sorrowe many interpreaters haue carefully applied themselues to seeke for shifts But their labour was without aduice and to no purpose for if we should be ashamed of his feare and sorrow our redemption should vanish away and pearish For Ambrose sayd truely I doe not onely thinke it a matter not to be excused but I neuer haue his godlinesse and maiestie in more admiration for he hadde done the lesse for me if he had not borne my affection Therfore he sorrowed for me who had no cause to sorrow for himself the delite of the eternal Godhead being set aside he is stricken with the loathsomnes of my infirmitie Therefore I do boldly name sorrowe because I doe set forth the crosse for hee was not incarnate in shewe but in truthe And therefore hee should take vppon him the griefe that he might ouercome and not exclude the sorrowe For they haue not the commendation of fortitude whiche do rather beare the woundes which are benummed then the griefe of them Thus farre Ambrose They which doe imagine the Sonne of God to be free from humane passions doe not truely and in earnest acknowledge him to be manne Therefore when it is sayde that the Godheade of Christe rested as if it were hidde for a time that by suffering hee might fulfill the partes of a Redeemer is so farre from containinge any absurditie in it that the mysterie of our saluation coulde not otherwise be fulfilled For Cyril sayd rightly That the passion of the Crosse was not willingly suffered of Christe in some sorte and that hee suffered the same willingly to satisfie the will of the Father and for our saluation thou mayest easily learne by his prayer Father if it be possible lette this cuppe passe from me For in that respecte that the woorde of God is God and naturally the life it selfe no manne will doubte that he feared death anye thinge at all but being made fleshe hee permitted the fleshe that it shoulde suffer those thinges which pertained to the same and therefore as verye manne hee feareth death nowe present at the doore and sayeth Father if it be possible lette this cup passe from me but because it cannot otherwise be let it be not as I will but as thou wilt Thou seest howe that the nature of manne euen in Christe himselfe suffereth the things belonging to it and feareth but by the woorde ioyned to the same he recouereth that courage meete for God At the leÌgth he concludeth Thou seest that in respecte of the fleshe the deathe of Christe was not voluntarie Yet it was voluntary because that for it according to the will of the father saluation and life is giuen vnto menne And thus farre Cyrill Yet it must bee distinguished betweene the infirmity of the fleshe which Christ suffered and ours as it doeth much differ For in vs no affection is without sinne because that all men doe exceede measure and a right moderation but Christ was so troubled with sorrow and feare that yet he murmured not against God but remained fast to the true rule of
are by imputation or imputatiuely that I may so speake righteous before god euen vntil the end because that otherwise they cannot stand before his tribunal seate except that dayly they haue recourse to the free reconciliation in his grace 78. Through the tender mercie In this so great a benefit Zachary as it is requisite doth set forth the mercy of God and he was not content to call it simply the saluation which was brought vs through Christ but he saith that it came out of the tendernesse or very bowelles of Gods mercy the which is more forcible Afterwardes hee metaphorically addeth that through the great mercie of God it came to passe that the daye gaue light to them that satte in darkenes Oriens i. the day springing in this place is not a participle for in greeke it is anatole that is the coast where the sunne ariseth to the which the fall is opposed Therefore Zachary extolleth the mercy of God in this that the darkenes of death being shaken off the light of life was restored to the people of God In this maner it becommeth vs as oft as we speake of our saluation to lift vp our minds to the mercy of God It seemeth to be an allusion to the 4. chap. 2 v. of Mal where Christ is called the sunne of righteousnes hauing health vnder his winges that is carrying it in his beames For the wordes light and darknesse there are the like in Esa. 9. 2. The people that walked in darknes haue seene a great light they that dwelled in the land of the shadow of death vppon them hath the light shined And in many other places are those wordes vsed But by these wordes wee are taught that there is no light of life in the world without Christ but that al thinges are couered with the most horrible darkenes of death Therefore in an other place Esay doth testifie that this is proper to the Church alone Behold saith he darknesse shall couer the earth and grosse darknesse the people but the Lorde shall arise vpon thee and his glorye shall be seene vpon thee Chap. 60. 2. Yet it is demaunded how the Israelites satte in the shadow of death whose heartes the Lord alwayes lightned through faith I aunswere that the godly which liued vnder the law being on euery side compassed with the darknesse of death did beholde light a farre off in the comming of Christe wherewith they were refreshed least they shoulde haue ben ouerwhelmed with present death It may be also that Zachary had respect to the miserable estate of his time But generally this is true for by the comming of Christ there arose a light to all the godly which were before and also which were to come which should quicken them because he extended his life also euen to the dead To sitte signifieth as much as to lye downe therfore Esay commaundeth the Church to arise when the day shone 60. 1. 79. To guide our feete By this clause Zacharyas teacheth that the chefe perfection of all goodnesse and felicitie doth consist in Christ alone The word peace might here haue beene vsed in his proper sense and shoulde not haue beene much amisse because that the light of Christ pacifieth the mindes of men But because that amongst the Hebrewes peace doth signifie a good blessed successe of al things I doubt not but that Zachary in this place would make Christ the aucthour of all perfect blessednes least that we should seeke any thing that is good else where but that we being perswaded that through Christ we should be made perfectly and wholy blessed might rest in him alone To the same purpose belong those wordes of Isaias 60. 19. Thou shalt haue no more sunne to shine by day nor moone by night for the Lord shall be thine euerlasting light If that Zachary by the onely beholding of his sonne that was yet a childe was lead to speak so notably of the grace and power of Christ before he was borne are not they thrise foure times vnthankfull which after that he is dead risen againe and ascended into heauen that hee might sitte at the right hand of his father doe esteeme lesse honourably reuerently of Christ and they extenuate his power whose praise the holy Ghost set forth while he was yet in his mothers wombe For we must remember that which I touched before that Zachary spake not of himself but as the spirit of God gouerned his tongue 80. And the childe grâw Luke addeth this to conclude the history with First he declareth that Iohn was strong in the spirit whereby hee signifieth that there was a rare and vnwoonted towardnesse in the chylde which was a signe that the heauenly spirite dwelt in him yet withall he saieth that hee remained hidde as one vnknowne in the wildernesse vntill the day came that hee should shewe himselfe that is vntill the Lorde appoynted to bring him forth whereby we gather that although Iohn knew well of his calling yet hee would not attempt anye thing before the time but taryed the calling of God Math. 1. 1. The booke of the generation of Iesus Christe the sonne of Dauid the sonne of Abraham 2. Abraham begate Isaac and Isaac begate Iacob and Iacob begat Iudas and hu brethren 3. And Iudas begate Phares and Zara of Thamar and Phares begate Esrom and Esrom begat Aram 4. And Aram begate Aminadab and Aminadab begat Naassân and Naassân begate Salmon 5. And Salmon begat Booz of Rachab and Booz begate Obed of Ruth and Obed begat Iesse 6. And lesse begat Dauid the king and Dauid the king begat Solomon of her that was the wife of Vrias 7. And Solomon begat Roboam and Roboam begate Abia and Abia begate Asa. 8. And Asa begat Iosaphat and Iosaphat begat Ioram and Ioram begat Oziaâ 9. And Ozlaâ begat Ioatham and Ieatham begate Achaz and Achaz begat Ezechias 10. Ezechias begate Manasses and Manasses begat Amon and Amon begat Iosias 11. And Iosias begat Iochonias and his brethren about the time they were caried awaye to Babylon 12. And after they were caried away to Babylon Iechonias begat Salathiell and Salathiell begat Zorababell 13. And Zorobabel begat Abiud and Abiud begat Eliacim and Eliacim begat Azor. 14. And Azor begat Sadock and Sadock begat Achim and Achim begat Eliud 15. And Eliud begat Eliazar and Eliazar begat Matthan and Matthan begat Iacob 16. And Iacob begate Ioseph the husbande of Marye of whome was borne Iesus which was called Christ. 17. So al the generations from Abraham to Dauid are fourteene generations froÌ Dauid vntil they were caryed away into Babylon fourteene generations and after they were caryed away vnto Babylon vntil Christ fourteene generations Marke Luke 3. 23. Iesus was supposed to bee the sonne of Ioseph which was the sonne of Eli. 24. The sonne of Matthat the sonne of Lâui the sonne of Mâlchi the sonne of Ianne the sonne of Ioseph 25. The sonne of Mattathias the sonne of Amos the sonne
Mary perfourmed The Lord commaunded Num. 3 13. that all the males shoulde bee offered to him in remembraunce of their deliueraunce because when the Angell slewe all the first borne of Aegypt hee had spared the first borne of Israell after it was lawfull for euery man to redeeme his first borne for a certaine price That was an old ceremonie Now sith the lord is a coÌmon redeemer of al by right he challengeth vs to him from the least to the greatest Surely it is not in vaine that Luke doth oft repeat that Ioseph Mary did that which was prescribed in the law of the Lord. For by these words we are taught that nothing is to be attempted after our own witte in the worship of God but that must be obediently followed which he hath by his word commaunded 24. And to giue an oblation This sacrifice belonged to the rite of purifying least any shoulde thinke that it was offered for the redeeming of the first born VVhen the Euanglist nameth a paire of turtle doues or two pigeons he taketh it for grauÌted that the pouertie of Ioseph Mary was such that their abilitie reached not to the offering of a lambe For this exception is plainely set down Leuit. 12. 6. If any obiects that there was gold offered a litle before by the wisemen wherewith they might haue bought it I answere we cannot imagine that there was such plentie of gold as could sodenly make a poore man rich For we read not that they had camels laden with gold but it is more credible that it was some small portion which they brought only for honours sake Neither did the law precisely commaund that the poore shoulde consume theyr substaunce vpon a sacrifice but making a difference betweene them and the rich it eased them of charge VVherefore it shall be nothing hurtful if we say that Ioseph and Mary gaue as much as their abilitie did beare although that they had laid vp some money to beare the charges of the iourney and of their life 25. Behold there was a man in Ierusalem This history is set down that we might know that when almost al the people had prophaned themselues with a wicked contempt of God yet there remained a few worshippers of God Christ was known of theÌ from his first infancy These were those remnants which as Paul to the Ro. 11. 5. teacheth were reserued according to the free election of God And in this smal handful was the Church of God included although the priestes and scribes did no lesse proudly then falsly boast of the title of the church The Euangelist only maketh mention of two which knew Christ as Ierusalem when he was brought into the temple Simeon and Anna. And first I must speake of Simeon VVe read not of what estate he was and it may be that he was some meane man and vnknowne but Luke commendeth him for godlynesse and righteousnesse to the which he addeth the gift of prophesie Godlynesse and righteousnesse are referred to the two Tables of the law and so in these two poyntes consisteth the integritie of life It was a testimonie of godlynesse that hee looked for the comfort of Israell for without the hope of saluation GOD is not rightlye worshipped which dependeth partly in beleeuing his promises then especially by the restauration promised by christ But now seeing this waiting or looking for is praised in Simeon as a rare vertue heereof gather that there were then but few which truly nourished the hope of redeÌption in their harts Al men had in their mouthes the Messias the blessed state vnder the kingdom of Dauid but in the meane while almost no man did patieÌtly beare the present miseries staying vpon this coÌfort that the redemptioÌ of the church was at hand And as the godlines of Simeon in this did shew it self that he lift vp his mind in waiting for the promised saluation so at this day as many as wil proue theÌselues the sons of god wil sigh with coÌtinuall desires for the promised redeÌption For sufferance is very needful euen to the last coÌming of Christ. The holy ghost was vpon him He speaketh not of the spirit of adoption which is coÌmon to al the children of God though not in equal manner but he speaketh of a more peculiar gifte of prophesie which doth more plainly appeare in the next verse by that which foloweth where it is sayd that he receiued answere by the holye Ghost and that the same spirit guiding him hee came into the temple Therefore although that Simeon exceeded not in any publik honor yet he was adorned with many notable gifts as godlynes innocency of life faith prophesie And it is not to be doubted but that he alone did priuatly receiue this oracle that it might passe from him as a common confirmation to all the godly Iesus is called the Christe of God because that hee was annoynted of the Father and together with the holy ghost hee tooke the honour of the kingdome and of the priesthood Simeon is said to haue come into the temple by the spirit that is by secret instinct and certaine reuelation that he should meete Christ. 29. Now lettest thou thy seruaunt departe By this songe it appeareth that Simeon beheld the sonne of God with other eies then with the eies of the flesh for the outward beholding of Christ could bring nothing but a contempt at the least it could not so haue satisfied the minde of the holy man that so glad as enioying the summe of all his desires hee shoulde make haste to die Therefore the spirit of God lightened his eies with faith that he might discern the glory of the sonne of God in that vile conteÌned habite When he saith that he would depart in peace he vnderstandeth that hee woulde die with a quiet mind as hee that was filled and had obtained his desires But it is demaunded if he should haue died before should Simeon haue bene drawen to it with trouble and tumult as they vse that are vnwilling I aunswere the circumstance which is added is to be noted according to thy woorde For seeing God hath promised him the sight of his Sonne it was sitte he shoulde stay in suspence nay it behooued him to liue carefully vntill that hee was made partaker of his hope This is therefore to be obserued because that many falsly and naughtely doe pretend the example of Simeon boasting that they would willingly die if it were graunted them to enioy this or that matter when as yet they take libertie to theÌselues to conceaue vowes according to their owne lustes or to forge vaine hopes without the word of God If Simeon had said precisely now with a staied a quiet mind I will die because I haue seene the sonne of God in this speach he had bewrayed the weakenes of his faith but because he had the word for it it was lawfull for him according to the rule of faith to flee death vntil
Certainely there is no other maner of fire then worme for if by the consent of al it is receiued that there is a metaphore in the name of worme then is the same to be thoughte of fire VVherefore lettinge passe the speculations wherein vaine men weary themselues without profit let it suffice vs to vnderstand that with these maner of speaches for the rudenesse of oure capacitie is that horrible torment noted which at this day can neither be conceiued in mans vnderstanding nor expressed in wordes Mathew 3. Marke 1. Luke 3. 13. Then came Iesus from Galile to Iordan vnto Iohn to be baptized of him 14. But Iohn put him backâ saying I haue nede to be baptized of thee and commest thou to me 15. Then Iesus aunswearing said to him let be nowe fâr thus it becommeth to fulfil al righteousnesse So he suffered him 16. And Iesus when he was baptized came straight out of the water And âee the heauens were opened vnto him and Iohn sawe the spirit of God descending like a doue and lighting vpon him 17. And lo a voice came froÌ heauen saying This is my beloued sonne in whome I am well pleased 9. And it came to passe in those dayes that Iesus came from Nazareth a citie of Galile and was baptized of Iohn in Iordan 10. And assoone as hee was come out of the water Iohn sawe the heauens clouen in twaine the holy Ghost descending vppon him like a Doue 11. Then there was a voice from heauen saying thou arte my beloued sonne in whom I am well pleased 21. Now it came to passe as al the people were baptized that Iesus was baptized and did praye that the heauen opened 22. And the holy Ghost came downe in a bodily shape like a Doue vpon him and there was a voice froÌ heauen saying Thou art my beloued sonnâ in thee I am wel plesed 2â And Iesus himselfe began to be about thirtie yere of age 13. To be baptized of him To what end the sonne of God would be baptized we do partly gather by his answeare First there is a speciall reason brought why he was baptized as we are that the faithful mighte more certainly be perswaded that they are grafted into his bodye and buried with him through baptisme But the end which he proposeth here is larger for so it becommeth to fulfil al righteousnesse The word righteousnes doth often signifie as muche in the scripture as the obseruing of the law And so this place may be expounded that it became Christ in that he willingly submitted himself to the law to performe the same in euery poynt Yet I had rather take the same more simplie in this manner as if Christ shuld haue sayd omit now to speake of my dignitie for the question is not which of vs two excelleth other but wee must rather looke what our calling requireth what is enioyned vs of god the father for this was the general cause why Christ was baptized that he might perform obedience to his father the special cause was that he in his own body might coÌsecrate baptisme that it might be coÌmon to vs with him 14. I have nede to be baptised of thee It is certain that Iohn knew Christ to be not only a notable prophet as many doe foolishly dreame but for the sonne of God as he was Otherwise he shuld haue ãâ¦ã to God submitting his holy calling to a mortal man But how he knew this let the readers learne out of the 1. cha 15. of Iohn And this was a probable cause of refusall that Christ had no neede of baptisme but in this doeth Iohn fail that he considereth not that he demaÌdeth baptisme for others sakes Therfore Christ commandeth him to consider what belongeth to him that occupieth the place of a seruant because that a voluÌtary subiection doeth derogate nothing from his glorye And although in that so great a man some part of his office was hid for a time yet that perticuler errour shoulde not hinder the Baptist but that rightlye and lawfully he shuld haue executed his office By which exaÌple we are taught that they which haue an office enioyned theÌ of the lord may not do any thing rashly for any reuelatioÌ though at the first they do not vnderstaÌd euery thing annexed to their office or depeÌding vpoÌ the same His modesty is also to be noted that he ceasing froÌ his own opinion doth preseÌtly obey christ 16. Lo the heauens were opened The opening of the heaueÌs is somtime taken for the manifestation of the heauenly glory and here also it signifieth a diuision of the visible heauen so that Iohn might see somwhat aboue the planets the stars for the meaning of Markes words cannot be other who saith that he saw the heaueÌs clouen in twaine But more narowly to inquire what maner of diuision this was it doth neither apertain muche to the matter neither doth it profit for it is sufficient to know that this was a token of the presence of God Further when the Euangelists say that Iohn sawe the holy Ghost it is probable that the heauens were especially opened for his cause though I repugne it not but that Christe also as he was man was made more certaine of his calling And to this purpose the wâordes of Luke seeme to tende when he sayth that while Christ praied the heauens opened for although he poured out his praiers alwaies for the profit of others yet he had nede as he was man seeing he was to fight so hard a battel to be armed with a singuler power of the spirite But here arise 2. questions The first is why the spirite then descended vpon Christ which was in him before This question is aunswered by the place of Isai 61. 1. which is entreted of in an other place The spirit of the Lord vpon me therefore hath the Lord anoynted me to preach glad tidings to the pore he hath sent me Although christ woÌderfully excelled with a singular grace of the spirit yet he kept himself at home as a priuate manne vntil he was brought foorth by his father Therfore now wheÌ the appoynted time is come wherein he should prepare himselfe to fulfil the office of a redemer he is endued with a newe power of the spirite and that not so much for his sake as for others For this was done of purpose that the faithful might honour and reuerently embrace his diuine power that the infirmity of flesh shuld not be coÌtemned in him That same also was the cause why he deferred his baptisme to the 30. yere of his age Baptisme was a beginning of the gospel therfore together with the preching of the gospel it begaÌ And christ preparing himselfe to preache the gospel was by Baptisme as wel entred into his office as instructed by the holy spirit The holy spirite therefore appeared vnto Iohn descending vpon Christ to admonish that nothing carnall or earthly should be sought for in Christ but that
diuers deceits and therefore it woulde be daungerous least many should fall from the faith except they bent theÌselues to take hede VVe know how ready men are to vanitie and so they doe not onely of nature desire to be deceiued but al men seeme to be wise to deceiue them selues And Sathan also a woonderfull craftes man in deceiuing ceaseth not to lay snares wherein he may entangle the simple and vnwarie But the âewes did hope that they shoulde haue a pleasant estate vnder the kingdome of Christ free from al trouble and vexation Therfore he admonisheth his disciples if they desire to stand fast that they shoulde prepare themselues to auoide the subtile sleights of Sathan For it is the wil of the Lord as I haue already sayd to exercise his church with continuall warfare in this worlde VVherefore that we may continue his disciples vnto the ende it sufficeth not onely that we be taught and that we submit our selues to be gouerned by his worde but because that we shall be daily assaulted by Sathan it is necessary that our faith be armed to resist And it is the chiefest thing if we suffer our selues to be gouerned of the good and faithfull ministers of Christ but because that on the contrary side there doe arise false teachers except we doe watche diligently and be armed with constancie we shall be easily led from the flocke To this purpose also pertaineth that saying of Christ Iohn 10. 3. The sheepe doe heare the voice of the shepheard and they will not heare a stranger but flee from him VVhereby we also gather that there is no cause why the faithfull shuld be discouraged in their mindes or troubled while the wolues doe breake into the folde of Christ while the false Prophets do endeuour with false doctrines to ouerthrowe the pure faith of Christ but they ought rather to be stirred vp to sette diligent watch For Christ doeth not in vaine bidde vs beware wherefore if our owne slouthfulnes doth not circumueÌt vs we shal easily escape al his deceits And certainly without this hope we should not be bolde nor couragious to take hede VVhen we know now that the Lord wold not haue deceiued vs by the inuasions of Sathan lette vs goe forwarde without feare asking of him the spirite of discretion by whom as he sealeth the beleefe of his truth in our hearts so that he would reueale the deceits and suttleties of Sathan least we be deceiued VVhen Christ sayeth they come in shepes clothing which are inwardly rauening wolues hee meaneth that they wante not faire pretences if we doe not with wisedome âift them throughly 16. By their fruites If this note of difference had not bene added the authoritie of all teachers might without exception haue come in question For if a deadly daunger were to be feared in the teachers and that there were no meanes to auoide it then all of necessitie should be suspected and there should not be a better remeady then for all men to shutte their eares And we see prophane menne pretend this daunger that they might without punishment reiecte all kinde of doctrine the weake also and the rude doe stande in doubt Christ therefore least that his Gospell and the syncere and faithfull ministers of the same should loose the reuerence due commandeth that they should iudge of false Prophets by their fruites VVherefore the Papists are too foolish and corrupt which that they might stirre vppe enuie against vs doe precisely cast foorth this sentence of Christe beware of false prophets and with their outcries they make the simple not knowing any cause why rashly to abhorre vs. But it is necessary that who soeuer desireth to obey the councell of Christe should iudge wisely and discretely for we doe not onely willingly confesse that false prophets should be taken heede off but we do also diligeÌtly and earnestly exhort the simple that they shoulde beware of them Onely we admonish them that according to the rule of Christ they doe first certainly knowe them least the simple doe beare the punishment of their rashnesse in refusing the pure woorde of God for there is great difference betweene carefull heede taking and preposterous loathing But the Papists doe too wickedly abrogate the commaundement of Christe which by casting foorth a false feare do driue the miserable soules from searching Therefore let this be first considered that they which through feare doe refuse or flee the doctrine whiche they knowe not doe therein wickedly and make small accounte of this commaundement of Christe Now remaineth to be seene what fruits Christ noteth and in my iudgement they are deceiued which restraine it to the life For this triall were very vncertaine when as the moste wicked deceiuers doe imitate a moste fained holinesse and also pretende I knowe not what showes of moste straight life I graunt that their hypocrisie shall be at the length reuealed because there is nothing more hard then to couÌterfeit vertue But Christ woulde not submit his doctrine to so vnrighteous and base a iudgement that it should be measured by the life of men Therfore vnder their fruites he comprehendeth the maner of teaching and that is the chief For therby Christ prooueth that he was sent of God because he seeketh not hys owne glory but his fathers which sent him Iohn 7. 18. If any do obiect that fewe haue that capacitie geuen them to iudge good fruits from euil I aunsweare as I sayde euen nowe that the faithfull when neede is shall neuer wante the spirite of discretion so that they distrust in themselues and bidde their owne vnderstanding farewel and giue themselues wholy to be gouerned of him In the meane while let vs remember that all doctrines are to be brought to be tried by the worde of God and therefore to be ruled by the analogie of faith in iudging false prophets Then must be considered what God enioyneth to his Prophetes and ministers of his woorde for thereby may their faithfulnesse be easily discerned As for example sake if we propose vnto vs those things which Paule requireth in Bishops that onely description shal suffice to condemne the whole dunghill of Poperie for the popish sacrificers seeme to do their diligence to sette vppe a contrary shew VVherefore it is no meruaile if they forbid men to iudge of false prophetes But this place doeth euidently shewe that titles are nothing to be accounted off no nor the calling it selfe is of any estimation except they be called pastours and being called to the office of teaching do faithfully follow their calling Do men gather By those Prouerbes which were then commonly vsed and receiued by the consent of all men doth Christ prooue that no man can be deceiued by false prophets but he which wil willingly be blinde Because the fruits do openly make triall which are the faithful seruaunts of God and the false labourers euen as the fruites doe shew the tree The sentence in Luke seemeth to be generall whereby Christ teacheth
in this mortall life yet he casteth not away the care of his Church but he hathe regard vnto his wandering sheepe and his owne stocke cruelly putte to flight and scattered by the wolues 37. The haruest is great By this Metaphore he declareth that many of the common sorte were ready to receiue the gospell For though the greater number did most vnworthily and vnthankefully refuse saluation offred them yet he compareth that small number of the elect which was mixed amongst the vnbeleeuers vnto a plentifull haruest because that God esteemeth more of that small company of them then of all the world beside And though many did then intrude themselues in yet he doeth not account them amongst labourers because that few did behaue themselues faithfully for he taketh this name of labourers in the good part VVhen Paule complaineth of euill woorkers he hath respecte vnto their vaine-glory and boasting For he bestoweth not this title vpon them that apply their labour onely in destroying and wasting but because that vnder a false pretence they chalenge the same vnto them selues Pray the Lord of the haruest Because that no syncere or fitte minister of the Gospell will thrust in himselfe neither doe others rightly discharge the office of teaching but those which are raised by the Lord and are by the spirite furnished with their giftes so ofte as we see the want of good pastours it is necessary that we shoulde lift vppe our eyes to him for remedie But there was neuer more neede of this prayer then in the horrible confusion of the Church which doeth now appeare in euery place Math. 8. Marke 4. Luke 8. 23. And when he was entred into the ship his disciples followed him 24. And beholde there arose a great tempest in the sea so that the shippe was couered with waues but hee was a sleepe 25. Then his disciples came and awoke him saying maister saue âs we pearish 26. And he sayde vnto them why are yee fearfull O yee of little faith Then hee arose and rebuked the windes and the sea and so there was a great calme 27. And the men marueiled saying what manne is this that bothe the windes and the sea obey him 35. Nowe the same day when eueÌ was come he sayd vnto them Lette vs passe ouer vnto the other side 36. And they left the multitude and tooke him as hee was in the shippe and there were also with him other shippes 37. And there arose a great storme of winde and the waues dashed into the shippe so that it was full 38. And he was in the stern a sleepe on a pillowe and they awooke him and sayde to him master carest thou not that wee pearish 39. And hee rose vppe and ked the windes and sayd vnto the sea peace and be stil. So the winde ceased and it was a greate calme 40. Then he sayde vnto them why are ye so fearefull howe is it that yee haue no faith 41. And they feared exceedingly and said one to another who is this that both the winds and the sea obey him 2â And it came to passe on a certaine day that hee went into ship with his disciples and he sayde vnto them Let vs goe ouer vnto the other side of the lake they lanched foorth 23. And as they sailed he fell a sleepe and there came downe a storme on the lake and they were filled with water and were in ieoperdie 24. Then they went to him and awâke him saying maister maister we pearish And hee aroase and rebuked the winde and the waues of water and they ceased and it was calme 25. Then hee sayde vnto them where is your faith and they feared and wondered among themselues sayinge who is this that commaundeth bothe the windes and the water and they obey him Because that shortly after there is again mention made of a lake wherinto it is sayde the swine were caried headlong al doe not agree whether it be one and the same lake All doe confesse that the waters of Genesara were pleasant to the taste and wholesome to be vsed but Strabo sayeth that the lake of Gadara was so noysome and pestilent that the beasts whiche dranke of it lost their hooues and their haires Therfore it is not to be doubted but that they were two diuers lakes and in space farre distant one from an other But without question this place ought to be vnderstoode of Genesara which Christ passed ouer and went to the Gadarens which are called Gergesens by Mathew And they which of the diuersitie of the name do gather that two diuers hystories are recorded while they woulde seeme to be subtile they slippe into too grosse ignoraunce For the Countrey of the Gergesens was also called Gadarena of a famous Citie called Gadaris The name was chaunged in Hieromeâ time therefore hee calleth them Gerasens according to the custome then receiued Yet I doe not denie but that the swine were caried headlong by the deuilles into the lake of Gadara But when Christe sayeth let vs goe to the further shoare I cannot interpreate that but of Genesara Nowe it remaineth that we shoulde consider the time whiche cannot be gathered neither by Mathew nor by Luke Onely Marke noteth that it was the euening of that day when Christ spake of the preaching of the gospell vnder the parable of seede VVhereby it appeareth that they did not obserue the order of the time the whiche Luke doeth also euidently declare when he sayeth that it came to passe vpon a certaine day by which woordes he sheweth that he did not muche busie himselfe what was don first or last 23. VVhen hee was entred into the shippe Marke sayeth that other shippes did passe with them also but that Christe with his disciples went vppe into his owne shippe Luke doeth also rehearse his woordes Mathewe is brieffer yet in summe they agree namely that Christe laide himselfe to rest and while he slept sodenly there arose a tempest First it is certaine that the tempest which did trouble the lake came not by chance For how can it be that God would suffer his owne sonne to be tost with the blind force of the windes But his will was by this meanes to reueale to his Apostles how little and how weake their faith was as yet And thoughe Christes sleepe was naturall yet it auailed to the same vse that the Disciples shoulde the better knowe their owne infirmitie I will not say as many doe that Christe fained himselfe to be a sleepe that hee might trie them I doe rather iudge that hee slepte as the condition and the necessitie of humane nature did require Yet his Godheade did watch so that the Apostles ought not to haue feared but that they should haue presently bene conforted helpe being prepared for them from heauen Therefore lette vs knowe that all this was done by the secreat prouidence of God that Christe slept that the storme arose the waues couered the shippe and that the shippe hardly escaped drowning
the wise and men of vnderstanding which being lyft vp with a diuelish pride cannot abyde to heare Christ speaking from heauen And that this is not a generall rule that all they are forsaken of God which in pryde delyght in theÌselues more then they ought we are taught by the example of Paul whose pride Christ tamed yea if we descende to the rude common people as the greater part of them appeare to be full of deadly malice so we see them lefte togeather with the great and mightie menne to theyr owne destruction I graunt that al vnbeleeuers are puft vp with a vaine trust of themselues whether they apply themselues to be accounted wise honest honourable or rich yet I doe thinke that Christ dooth here simply comprehend all that doe excell in wisdome and learning without noting of the faulte as againe hee accounteth them not in respect of vertues to be litle ones for though Christe is mayster of the lowlye and that this is the firste rudiment of fayth that no manne shoulde be wise in his owne conceate yet hee speaketh not here of wilfull wickednesse but Christ by this reason amplifieth the louing mercy of the father who disdayned not to descend to the lowest and vylest places that he might rayse the poore out of the myre But here aryseth a question sith that wisdome is a gift of GOD how commeth it to passe that it should hinder vs from seeing the light of God which shineth in the Gospell That must bee remembred which I saide euen nowe that the vnfaithfull doe defile whatsoeuer vnderstanding is giuen them and therefore excellent wittes are often hindered that they cannot submitte themselues to be taught But concerning this present place I aunswere though wisdome be no light to the wise yet they may bee depriued of the light of the Gospell For sith that al menne were in one the same and lyke condition why shoulde not GOD at his pleasure take these or those And why hee chose not the wise and mightie Paule teacheth vs 1. Corin. 1. 27. namely that hee chose the weake and foolish thinges of the world that he might confound the glorious pride of flesh But we do note againe that Christes speach was not generall where hee sayd that the misteries of the Gospell were hidde from the wise For if of fiue menne of vnderstanding foure refuse the Gospell one receiue it of so many simple menne two or three become the Disciples of Christe this sentence is fulfilled which is also confirmed by that place of Paule which I euen now rehearsed for hee banisheth not all that are wise noble and mighty out of the kingdome of God but onely sheweth that not many of them shal be saued Now is the question aunswered that wisdome is not here condemned as it is the gyfte of GOD but Christe onely saieth that it is of no value to the obtaining of fayth as againe he commendeth not foolishnesse as though menne were thereby reconciled to God but hee denyeth it to be any hinderaunce to his mercie but that notwithstanding he might lighten the rude and simple menne with heauenly wisdom Now it remayneth to declare what to reueale and to keepe secrete meaneth That Christe speaketh not of outwarde preaching may be gathered by this that hee offereth himselfe generallye a teacher to all menne and gaue the same commaundement to his Apostles VVherfore this is the meaninge no manne can attaine fayth by his owne wisdome but onelye by the secrete lightning of the spirit of God 26. It is so O Father This sentence taketh from vs the occasion of vaine and wanton inquiringe which ofte prouoketh and stirreth vs. For God requireth no harder a matter of vs then that wee shoulde account his will for a perfect reason and righteousnesse He doth ofte rehearse that his iudgementes are as a great bottomlesse deapth yet wil we runne headlonge with violence into that depth and if wee finde oughte that please vs not wee grudge and murmurre against him and many breake out into open blasphemies But the Lorde hath prescribed this rule vnto vs that wee should account that to be right which pleaseth GOD. And this is to be wise as wee ought to bee to esteeme of the one good pleasure of God as of a thousande reasons Christe coulde haue alleaged the causes of this dyfference if there hadde bene any but beeing satisfied with the good pleasure of GOD hee enquireth no further why hee called the little ones to saluation rather then others and framed his kyngdome of the obscure common people VVhereby it appeareth that they rage agaynst Christe which grudge when they heare that some are chosen freelye of the good wyll of GOD and that oother some are forsaken for it greeueth them to gyue place vnto God 27. All thynges are giuen to mee of my Father The interpreters doe yll applye this sentence with the former which thinke that the onely purpose of it is that Christe shoulde encourage his Disciples with greater boldnesse to the preaching of the Gospell But I think that Christ spake it for an other cause and to an other ende For as he sayde before that the Church came out of the secrete fountaine of Gods free election so nowe hee sheweth how that grace of saluation commeth vnto men For manye when they heare that none other are heires of eternall lyfe but those whom GOD chose before the world was made they doe curiously enquire how they may bee certeine of Gods secrete counsell and so they caste themselues into a labyrinth out of the whiche they canne finde no passage But Christe commaundeth to come presently to him that the certeintie of saluation maye bee fetched from thence The meaning therefore is that life is reuealed to vs in Christ himselfe and therefore that no man can be partaker of the same but he that entreth in by the gate of faith Now wee see how he ioyneth faith with the eternall predestination of God which foolish men doe so peeuishly compare togeather as if they were contraries For though our saluation be alwayes hidde with God yet Christ is the conduit pipe whereby it commeth to vs and is by faith receiued of vs that it may be confirmed ratified in our hearts Wherfore it is not lawfull to shrinke from Christe except we will refuse the saluation prepared for vs. No manne knoweth the sonne Hee speaketh this for this cause least his maiestie should vainely be esteemed of after the iudgment of menne The meaning therefore is that if wee will know what Christ is we must credit the testimonie of the father whoe onelye canne tell vs truely and rightly what he hath giuen vnto vs in him And certeinely by imagining him to be such a one as our minde in the imagination thereof conceaueth we spoyle him of a great parte of his power therefore he is not knowne rightlye but by the fathers voyce though the onely voyce sufficeth not without the direction of the spirite for the power
of Christ is so deepe and secrete that menne cannot reach vnto the same vntill they be lightened of the father Note therefore that the father knoweth him not for himselfe but for vs that he might reueale him vnto vs yet the sentence seemeth not to be ful because the two partes of it agree not together It is sayd of the sonne that no man knoweth the father but he and he to whom he will reueale him but of the father this onely is sayde that he onely knoweth the Sonne but there is no mention made that hee should reueale I aunsweare it should haue beene in vaine to haue rehearsed that which he had spoke but now For what dooth the former thankes giuing containe but that the father hath reuealed the Sonne to whom he hath thought good Therefore that which foloweth nowe that no man knew the sonne but the father is as a reason rendred of that hee hadde spoke for this imagination might haue rysen what neede was it that the father should reueale the sonne who hath shewed himselfe to be seene openly Now that we vnderstand wherefore it is sayde that the sonne was knowne of the father alone it remaineth that we shuld consider the latter parte of the sentence That no manne knew the father but the sonne Also this knowledge differeth from the former for it is not sayde that the sonne knewe the father because hee should reueale him by his spirite but in that hee was the lyuelye image of the father hee sheweth him visiblye after a sorte in his owne person Yet I exclude not the spirite but I referre the reuealing whereof Christe nowe speaketh to the manner of the knowledge and so the text agreeth well togeather For Christe confirmeth that whiche hee sayde beefore that all thinges were giuen vnto him of the father that we might knowe that the fulnesse of the Godhead dwelte in him This is the summe it is the gift of the Father that the Sonne is knowne for hee openeth the eyes of our mindes by his spyrite wherein wee see the glorye of Christe which otherwise was hidden from vs but the father who dwelleth in light whereto no man can reache and is incomprehensible in himselfe is reuealed vnto vs by the sonne who is his liuely image so that he is sought else where in vaine 28. Come vnto me all yee Now he doeth louingly cal vnto him them that he acknowledgeth to be fitte to be his disciples For though he be ready to reueal his father to all yet the most part neglecteth to come because they are not touched with the feeling of their wants Hypocrites care not for Christ because they being drunke with their own righteousnesse neither hunger nor thirst for his grace They that are giuen to the worlde make no account of the heauenly life therefore Christe shoulde call those two sortes of people to him in vaine he turneth therefore himselfe to the miserable and to the afflicted Also he calleth them that labour and mourne vnder the burden neither doeth he generally meane all them that are oppressed with sorowe and griefes but them whiche being confounded in their owne sinnes and striken with the feare of Gods wrath are ready to fal downe vnder so great a burden God humbleth his elect diuers waies but because the most part of men oppressed with miseries doe yet remain stubborne and vntamed Christ meaneth by men wery and loaden them that haue their consciences afflicted with the guiltinesse of eternal death and are prickt so inwardly with their owne miseries that they fainte for this feblenesse maketh vs apt to receiue his grace For it is as if he shoulde haue sayde that his grace is therefore contemned of the moste parte because fewe doe feele their owne wante yet there is no cause why their pride or obstinacie should hinder afflicted consciences which sigh for remedy VVherefore lette vs leaue all them which are bewitched with the sleights of Sathan and do either perswade themselues to haue righteousnesse without Christe or else do imagine themselues to be blessed in this world Our miseries driue vs to seeke after Christ. And because Christe admitteth none to the enioying of his rest but them that fainte vnder the burden let vs learn that there is not a more deadly poyson then that sluggishnesse whiche planteth in vs a false and deceitfull opinion either of an earthly felicitie or of righteousnesse and vertue therefore lette euery one of vs daily stirre vp our selues and first let vs busie our selues to shake off the delightes of the world then let vs emptie our selues of all vaine trust in our selues But though this preparation to receiue the grace of Christe doeth discourage men yet it is to be noted that it is the gifte of the holy Ghost because it is the beginning of repentance whereto no man can attaine of himselfe Neither is it the purpose of Christ to teache what man can doe of himselfe but only how they ought to be affected which come vnto him They whiche restraine this burden and this labour to the ceremonies of the lawe doe tie the sentence of Christ too short I graunt that the burden of the lawe is intollerable and that it woulde ouerwhelme soules but that must be remembered which I sayd that Christe reacheth out his hand to all that be afflicted that he mighte make a difference betweene disciples and contemners of the Gospell But that general speache of Christe is to be noted for Christe doeth therefore without exception comprehende all that labour and are laden least any man through faithlesse doubting should shut vp the way against himselfe And yet all they are but fewe in number because that of that innumerable companie of them that are about to perish few feele themselues going to destruction The refreshing which Christ promiseth consisteth in the fre forgiuenesse of sinnes which only easeth vs. 29. Take my yoake on you Because we see that many doe abuse the grace of Christ while they turne it to serue the wantonnesse of the flesh therefore after Christe hath promised ioyfull rest to the miserable afflicted consciences hee also warneth them that he is a deliuerer vpon this condition that they should take his yoake on them as if he should haue sayd that he did not therefore free them from sinnes that they hauing God mercifull to them shuld therby take a libertie to sinne but that they being comforted by his grace shoulde take on them a yoake and that they being freed in conscience they might keepe in bondage the wantonnesse of the flesh And heereof is gathered a definition of that rest whereof he spake that is it freeth not the disciples of Christ from the warfare of the crosse that they should liue pleasantly but it exerciseth them vnder the burden of discipline and containeth them vnder the yoake Learne of me They are in my iudgement deceiued which think that Christ spake here of his mekenesse least his disciples as the comming of mighty menne is woont
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 coÌsideratioÌ 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 whoÌ 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 saluatioÌ doth depend vpoÌ the mere fauor of God And this is too wicked a liberty wheÌ 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 coÌtumelious 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 froÌ 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 coÌming 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 meÌ is woÌderful that they should esteme of Christ the worse because he doth louingly huÌbly 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 amoÌgst 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
vntill a stronger then he shall aryse But there is not a stronger to bee found on earth for there is no power in men to helpe themselues therfore a redeemer was promysed from heauen Now Christ sheweth that this manner of redemption is necessary that he should by strong hande wrest from the deuill that which hee wil neuer let goe except he be enforced By which wordes he declareth that menne do hope in vaine for deliueraunce vntill that Sathan bee brought vnder by violent assaultes And though he purposely reproueth the ignoraunt folly of the Scribes because they vnderstoode not the beginninges of the kingdom of God yet this reproofe toucheth almoste all men sith they are ouerwhelmed almost with the same folly There is no manne which will not make a bragge in wordes that he desires the kingdome of God yet we wil not as necessitie requireth suffer Christ to fight valiantly that he may delyuer vs out of the hand of our tyrant which is as if a sicke manne shoulde craue the helpe of a Phisition and should abhorre and abstaine from all remedies Now we vnderstand for what purpose Christe brought this parable namely that hee might shew that the Scribes were enemies to the kingdome of GOD whose beginninges they so malitiously withstoode Yet because we are al subiect to the bondage of Sathan let vs learn that God doth not begin his kingdom in vs otherwise but when by the strong mighty hand of Christ he setteth vs at libertie from that miserable and hard bondage 30. Hee that is not with mee This place is expounded two wayes Some so gather it as that it shuld be an argument of repugnancies as if Christ should haue sayde I cannot reigne except the deuill be ouerthrowne for al his endeuours are bent vppon this to scatter whatsoeuer I gather And certeinely we see how the enemie doth too boldly apply himselfe to ouerthrow the kingdome of Christ. Yet I do rather yeelde to their opinion which interprete the Scribes to be double enemies of the kingdom of God because that of sette purpose they hinder the proceedinges of the same The meaning therefore is this it were your part to helpe me and to set your hand to the buylding of the kingdome of God For whosoeuer doth not helpe setteth himselfe after a sorte against the same or at leaste is worthy to be accounted amongst the enemies Then what are you that are carryed by a madde fury openly to striue against the same Also it appeareth plainely by their former dealinges how truely Christ nowe speaketh this whosoeuer gather not with him scatter abroade when as the readines of our nature to euill is suche so that there is no place for the righteousness of God but in them which doe earnestly apply them to the same This doctrine also reacheth further to witte that they are vnworthy to be accounted of the flock of Christ which applye not theyr endeuours for the furtherance of the same and it commeth to passe through their slouth that the kingdome of God decayeth and falleth to ruine for the buylding wherof we all are called 31. VVherefore I say vnto you This conclusion may not be restrained to the last sentence but it dependeth of the whole text before For after Christ hath taught that the Scribes could not reproue him for casting out deuils but that they set theÌselues against the kingdom of God at length he concludeth that it was no light saying nor to be tollerated but a hainous offence that wittingly and willingly they blasphemed the spirit of God For we saide before that Christ spake not this of their bare words but of their vngodly and wicked thoughtes Euery sinne and blasphemy Because the Lord pronounceth blasphemy against the spirit to be the most hainous of all sinnes it is worth the labor to enquire what he meaneth by this saying They which interprete it to be vnrepentaunce may easily be confuted for vainely and fondly should Christ haue denied that it could not be forgiuen in this world Also the word blaspemy cannot generally be applyed to all kindes of sinnes But by the comparison which Christe bringeth the meaning shall the more easily appeare vnto vs. VVhy is he saide to sinne more hainously which speaketh blasphemy against the spirit then against Christ Is it beecause the maiestie of the spirit is more excellent that it should be more sharply reuenged Certeinly there is some other cause for when as the fulnesse of the godhead was in Christe whosoeuer was reproachfull againste Christe ouerthrew and abolyshed the whole glory of God as muche as in him lay Now how shall Christ be separated from his spirite so that they which are contumâlious against the spirit leaue not him vntouched and vnhurte Heere wee beginne to gather now the meaning that blasphemy against the spirit exceedeth not other sinnes because the spirite is aboue Christ but beecause that whosoeuer doe kicke against the power of God reuealed they are not to be excused vnder the pretence of ignoraunce Further it is to be noted that that which is here spoken of blasphemy is not simply referred to the essence of the spirit but to the grace wherwith we are endued For they which haue not the light of the spirite though they speake euill of the glory of the spirit they are not yet guiltie of this sinne Now we perceiue that they blasphem the spirit of God which with a determinate malice oppose themselues against his grace and power and further that sacriledge is not committed but that while the spirit dwelling in vs we doe wittinglye endeuor our selues to extinguish the same And this is the reason why the spirit is sayde to be blasphemed rather then either the sonne or the father himselfe because that by blaspheming the grace and power of God wee strike streight at the spirite from whom proceedeth and by whom the graces of God appeare in vs. If any that beleeue not blaspheme God hee is as if a blinde man should strike against a wall But no man blasphemeth the spirit but he which being first lightned by the same doth after against his own knowledge wittingly giue himselfe to wicked rebellion Also that distinction is not in vaine that al other blasphemies shal be forgiueÌ except that one which is against the holy Ghost If any man simply blasphemeth GOD there is hope of forgiuenes for him but it is sayd that God will neuer be mercifull to them that speake blasphemy against the spirite and whye should this be so But because they which blaspheme against the spirite doe against the knowledge of their own soule they oppunge and slaunder the gifts and power of the spirit That also apperteineth to this purpose which Marke saieth that Christ threatned the Pharises so hardly because they saide that he had an vnclean spirit because that in so saying they purposely wittingly and malitiously turned light into darknesse And this is after the manner of Gyantes as the prouerb saieth to bidde battell
bring foorth fruite euery where because it doeth not alwayes fall vppon frutefull and good grounde He rehearseth foure sortes of hearers of whiche the first receiue no seede The seconde sort seeme to receiue seede but so that it taketh no roote to liue by in the third sort the corne is choaked so there remaineth a fourth part which bringeth foorth fruit Not that of foure hearers one or tenne of fortie do embrace the doctrine and bring foorth fruite for it was not the purpose of Christ to appoynt a certain definite number nor to deuide them of whom he spake into equall portions but that there is not alwaies one and the same encrease of faith where the word is sowed but sometime in more aboundance sometime in lesse he onely teacheth them that through diuers faultes the seede of life pearisheth in many in whome it either presently corrupteth or wythereth or by little and little degenerateth But that we may profite the better by this admonition it is to be noted that he maketh no mention of the despisers which doe openly withstand the word but they only are noted here in whom there seemeth to be some aptnesse to be taught But if the greater part of these doeth vanishe away what shall become of the rest of the worlde from whome the doctrine of saluation is openly debarred Nowe I wil come to the perticular poyntes 19. VVhen soeuer a manne heareth the woorde of the kingdome and vnderstandeth iâ not First he maketh mention of barren and hard groundes which receiue not the sede inwardly because their hearts are not prepared Such he coÌpareth to hard and dry earth which is in the common hiâ way which by continuall treading vppon becommeth hard as pauement I woulde we had not so many of this sort at this day as we haue which thoughe they offer themselues to heare yet they stande as menne amased and feele no taste of it at all and to speake in fewe woordes they differ little from blockes or stones wherefore it is no maruell if they vanishe altogether away Christe sayeth that the woorde was sowen in their hearts whiche though it be an improper speache yet is it not without reason for the sinne and wickednesse of menne taketh not away the nature from the woorde but it retaineth still the force of seede And that is diligently to be noted least we should thinke that the graces of God lost their forces though they be not effectuall in vs. For in respecte of God the woorde is sowed in their hearts but the hearts of all doe not receiue with meekenesse that which is graffed in them as Iames exhorteth 1. 21. The Gospell therefore is alwayes in power a frutefull seede but not in deede In Luke it is added that the deuill taketh away the sede out of their hearts least they beleeuing shoulde be saued VVhereby we gather that as hungry birdes behaue themselues in seedes time so assoone as the doctrine is deliuered this enemie of our saluation is present and laboureth by violence to take the same away before it canne take moysture and bringe foorth fruite This also is no small praise of faith in that it is called the cause of our saluation 20. Hee that receiued seede in the stonie grounde This sorte differeth from the former for the temporall faith or faith for a season as a conceiuing of seede promiseth some fruite at the beginning but their hearts are not so well and throughly brought in order as may suffice to giue continuall nourishment to the same Of this sorte of menne also we see too many at this day whiche doe greedely embrace the Gospel which shortly after doe waxe faint because there is no liuely affection in them to strengthen and continue them in constancie VVherefore let euery man examine himselfe throughly least his hastinesse which giueth a great shew speedily vanish as men say as a flame of stubble For except the woorde doe throughly pearce the whole heart and take deepe rootes in the same the faith cannot haue continuall moysture to maintaine the same to continue This readinesse is worthy to be praised in that they receiue the woorde of God assoone as it is vttered and that without delay and with ioy yet we must know that it is to no purpose vntil that faith shall gather a perfect strength least it wither in the first springing As for example Christ sayeth that they which are such are offended with the trouble of persecution And certainly as the barrennesse of the grounde is tried by the heat of the sunne so persecution and affliction discouereth their vanitie which are lightly touched I know not with what affection and are not well endued with an earnest desire of godlinesse Such are called by Mathew and Marke temporisers not onely because they professing theÌselues to be Christes disciples for a time and after fall away into temptation but because they seeme also to themselues to haue a true faith and therefore in Luke Christ sayth that they beleeue for a time because that honour which they giue to the gospell is like to faith Yet notwithstandinge it is to be noted that they are not truely regenerate with incorruptible seede whiche neuer fadeth as Peter teacheth 1. Pet. 1. 4. for that saying of Isaias 40. 8. The word of our God shall stande for euer is fulfilled in the hearts of the faithfull in whom the trueth of God once setled neuer fadeth away but flourisheth euen to the ende Yet they which doe louingly and with some reuerence receiue the woord of God they do beleue after a sort because they differ from the vnbeleeuers which either will not giue credite to God when he speaketh or despise his worde Onely let vs knowe that none are partakers of true faith but they which being sealed with the spirit of adoption doe call God father from their heart Also as that spirite is neuer extinguished so it is impossible that the faith which it hath once engraued in the hearts of the godly should vanish away and pearish 22. He that receiueth the seede among thornes In the thirde place he rehearseth them which were inwardly apt to nourish the seede sowen if they suffered not the same otherwise to bee corrupted and spoyled Christe compareth the pleasures of the wolrde as euill desires couetousnesse and other affections of the flesh to thornes Though Mathew onely mentioneth the cares of the worlde with couetousnesse but the meaning is all one for vnder this word is comprehended the baites of pleasures wherof Luke maketh mention and all kinde of euill desire For as thornes and other noysome weedes doe choake vppe the corne which woulde otherwise prosper and growe vppe so the wicked affections of the fleshe preuaile in the hearts of menne and ouergrowe the faith so that they ouerwhelme the force of the heauenly doctrine which is not yet ripe And though the euill desires doe possesse the heart of man before the woorde of the Lorde make any shewe there yet they
appeare by those thinges which follow It is no meruaile that shee shoulde againe bee absolued by Christes wordes which hadde tasted his grace before and who was perswaded that hee was the onely sanctuary of her saluation So it is necessary that fayth should alwayes goe before when we aske of the Lorde that hee would forgiue our sinnes Neyther do we make this prayer in vaine as a thing needlesse but that the heauenly Iudge would more and more seale his mercy in our hearts and by this meanes quiet our consciences Therefore though this woman had conceaued faith by this faith which she had obtained yet this promise was not superfluous for it much auailed to the confirmation of that faith 49. They which sate at the table with him beganne to say Heere we perceiue againe that menne not knowing the office of Christe doe thereof gather to themselues new offences And this is the roote of euil that no manne searcheth his owne miseries which without doubt would prouoke all menne to seeke remedy But it is no meruaile if the hypocrites which sleepe in their own sinnes should murmur at this as at a straunge and wonderfull matter that Christ should forgiue sinnes 50. Thy fayth hath saued thee Christ to appease the murmurers and withal to comfort the womanne prayseth her fayth as if he should haue sayde howsoeuer these do grudge establishe thou thy selfe constantly in that fayth which hath brought thee assured saluation Yet Christe reserueth vnto himselfe that right giuen him of the father for as the power of healing was in him the sayth is rightly directed to him And it declareth that the woman was not lead by rashnes or by ignoraunce to come vnto him but by the direction of the spirit shee held the right waye of fayth VVhereof it followeth that we cannot beleeue in any other then in the sonne of God but that we should make him the Iudge of life and death For if we ought to beleeue in Christ because the heauenly father hath giuen him power to forgiue sinnes assoone as faith is applyed to any other this his honour is of necessitie taken from him By this saying also is their errour confuted which thinke that sinnes are redeemed by charitie for Christ setteth here downe a farre other meanes in that we embrace the mercy offered by fayth In the last clause is noted the incomparable fruite of fayth which the scripture so oft commendeth to witte that it bringeth peace and ioy to the consciences least through disquietnesse and trouble they should be tossed hyther and thither Matth. Mark Luke 10. Â Â 38. Now it came to passe as they went that he entred into a certeine towne and a certeine womanne named Martha receiued him into her house 39. And shee had a sister called Mary whiche also sate at Iesus feete and heard his preaching 40. But Martha was cumbred aboute much seruing and came to him and saide maister doest thou not care that my sister hath left mee to serue alone bid her therefore that she helpe me 41. And Iesus aunswered and sayde vnto her Martha Martha thou carest and art troubled about many things 42. But one thing is needefull Marye hath chosen the better part which shal not bee taken awaye from her 38. That he entred This hystorie declareth that whether soeuer Christ went he was not giuen priuatelye to himselfe nor to seeke his owne commodities or delightes but this was his onely desire to profit others and that he might perfourme the office enioyned him of his father For Luke declareth that when he was friendly entertained of Martha assoone as he was entred into the house he applyed himselfe to teachinge and to exhorting But because that this place is vilely wrested to the praise of the life contemplatiue as they call it wee must seeke out the naturall meaning whereby it shall appeare that the purpose of Christe was nothing lesse then to appoynt his disciples to liue in ydlenesse and in colde speculations It is an olde errour that they which withdraw themselues from businesse and apply themselues wholly to contemplations doe lyue an Angelles life And the Sorbonistes doe seeme to haue drawne their trifling about this matter out of Aristotle who placeth his chiefest good thinge and the last end of mans lyfe in contemplation which according to his iudgement is the enioying of vertue And wheÌ ambition had caried some to withdraw themselues from the common trade of life or that froward men had giuen themselues to solytarines and idlenes this pride also followed that by doing nothing they imagined theÌselues to be like to Angels for the trauelling life was so much disdained of them as if it should withdraw vs from heauen But we know that men were created to this end that they should labour and no sacrifices doe please God better then that euery man should labour in his calling and apply himselfe to lyue profitably for the common wealth But how ignorantly they haue abused the wordes of Christ to proue their deuice shall easily appeare out of the plaine sense Luke saieth that Mary was at Iesus feete doth he meane that she did nothing else al her lyfe time But the Lord rather commandeth that the times should so be deuided that he which studieth to profit in GOD his schoole should not be an ydle and a negligent hearer but that he should put in practise that which he learned for there is a time of hearing and a tyme of labouring Therefore the Monkes doe very fondly wrest this place as though Christ should compare the contemplatiue life with the labouring life when as Christ doth simply shew to what end and how he would be receiued For though the hospitalitie of Martha is worthye of coÌmendation as it is praised yet Christ noteth two faults in the same The first is that Martha exceeded measure in busiyng her self For Christ had rather to be enterteined sparingly and with small charg theÌ that the holy matroÌ shuld take so much paine The second fault was that Martha withdrawing her self being occupied in superfluous labors made the coÌming of Christ vnprofitable to her For L. noteth her excesse in that he meÌtioneth her much seruing when Christ was content with a litle For this was asmuch as if a man receiuing a prophet shuld haue no regard to hear him but shuld rather bury al the doctrine with great supefluous preparatioÌ But the lawful receiuing of the prophets is wheÌ the profit is which God appoynteth and offreth to vs by them Now wee see that the diligence of Martha worthy of coÌmendation yet was not without faultes Also it had this fault more that Martha pleasing herselfe in these troublesome labours despised the godly desire that her sister hadde to learne By which example we are warned to take heede alwayes least any in weldoing preferre themselues aboue others 42. One is needefull Some expound it too coldly that one kind of meat is sufficient Others dispute more subtilly but
if he should haue saide whilest I am now cloathed with flesh am conuersant vpon the earth as one of the sonnes of men what iudgment is there of me But the purpose of Christ was throughly to strengthen his disciples in an assured faith that amongste sundry opinions they should not wauer as we shall presently see 14 Some say Iohn There is nothing spoken heere either of the professed enemies of Christ neither of the prophane contemners but of the more sound and sincere part of the people and as of the chosen flowre of the Church For the Disciples doe only make mention of them which spake honorably of Christ and yet when the truth was proposed vnto theÌ no man teÌded to that scope but al meÌ vanished away in their own delights VVherby we perceiue how weake the wit of man is which not onelye conceiueth nothing of it self that is right true but euen gathereth errours of true principles Adde this also that when Christe was the onelye signe of concorde and of peace whereby God woulde gather the whole world vnto him the greater parte doe heereby take the occasion of more dissention And euen amongest the Iewes the vnitie of Faith was no other where setteled then in Christe and yet they whiche seemed before to haue some agreement amongest themselues are nowe seuered into sundry opinions Also we see howe one errour engendereth an other for because this opinion was setled in the mindes of the common people that the soules went into diuers bodies heereof it came that they were the rather bent to this false imagination But thoughe at the comming of Christe the Iewes were in this maner deuided yet this varietie of opinions shoulde not haue hindered the godly but that they shoulde haue desired the right knowledge of him For if any manne vnder that pretence geuinge himselfe to sluggishnes hadde neglected to seeke Christ euen in our iudgement hee shoulde bee inexcuseable Muche lesse then shall hee escape the iudgement of GOD if any manne by reason of diuisions shall abhorre Christe or of the false opinions of menne shall take occasion of loathynge so that hee wyll not vouchsafe to applye him selfe vnto Christ. 15. But whome saye yee that I am Heere Christe seuereth his disciples from the reste of the people whereby it might the better appeare to be an absurde thing for vs to be drawne from the vnitye of fayth though others doe disagree For whosoeuer doe simplye addict themselues to Christe and doe not striue to adde anye thinge of their owne head to the Gospell the true lyghte shall neuer fayle them But heere is great dilygence required that whyle the whole worlde slydeth after theyr owne inuentions they shoulde take faste and sure holde of Christe Because that Sathan coulde not take awaye from the Iewes the perswasion they had out of the lawe and the Prophetes of Christe to come hee diuersly transfiguring him hee deuided him as it were into partes then hee thruste amongst them many false Christes that the true Redeemer should not bee esteemed Hee lefte not the same subtilties afterwarde eyther to roote Christe vtterlye out or to thruste an other person in his roume VVherefore amongst the confused and contrary speaches of the worlde let this voyce of Christe sound alwaies in our eares whereby he separateth vs from wandring and vnconstant men that we should not follow the multitude neither that our faith should wauer amongst the contrary floudes of opinions 16. Thou arte Christe A short confession but whiche containeth in it the whole summe of our saluation For vnder the title of Christ is comprehended the eternall kingdome and priesthood that he would reconcile God vnto vs and that sinnes being washed away by his owne sacrifice he would obtaine a perfect righteousnesse Then that he would preserue vs being receiued into his sayth and custodye and would adorne and enrich vs with all kinde of blessinges Marke onely hath Thou art Christ and Luke hath the Christe of God but in the same sense For in tymes paste they called the kings which were annoynted of God the Christes of God And Luke vsed this phrase before where he sayde that Simeon had answere giuen him from heauen that he should not dye before he shoulde see the Christ of the Lord. For surely it was a diuine redemption which God gaue by the hand of his Sonne Therefore it was necessary that he that should be the redeemer shoulde come as a noted person from heauen with the annoyntment of God Matthew expresseth it more plainlye that he is the Sonne of the liuing God For though it may bee that Peter did not as yet so expresly vnderstande howe Christe was beegotten of God yet he beleeued that hee was so excellent a person that he had his beginning from God not as other men but that the liuely and true godhead dwelt in his flesh VVhen the epithite liuing is giuen to God it is a note to make a difference betweene him and dead Idols which are nothing 17. Blessed art thou Simon VVhen as this is life eternall to know one God and whom he sent Iesus Christ it is not without cause that Christ pronounceth him blessed whoe confessed this from his heart But he spake not this perticularlye to Peter alone but his will was to shewe where the onely felicitie of the whole worlde is placed And that all men may aspyre to the same with greater desire first it must be holden that all meÌ are miserable cursed by nature vntil they find remedy by Christ. TheÌ must be added whosoeuer obtaineth christ waÌteth nothing at al of a perblessednes seeing wee can desire nothing that is better then the eternall glory of God into the possession whereof Christ doth bring vs. Flesh and bloud Vnder the person of this one man Christ admonisheth all menne that faith must be asked of his father that the praise of the same must be attributed to his grace for the peculyar lightening of God is here opposed to flesh and bloud VVhereby we gather that mennes mindes are voyde of vnderstanding to perceiue the misteries of the heauenlye wisdome hidden in Christe nay all humane senses do in this behalfe fayle vntill God open our eies to see his glory in Christ. Therfore let no man trusting in his owne witte lift vppe himselfe in pride but humbly let vs suffer our selues to be taught inwardlye of the father of lightes that his onelye spirite may lighten our darknesse And nowe they whiche are endewed with faith acknowledging their own blindnes let theÌ learne to yeelde that to God which to him is due 18. But I say vnto thee Christe by these wordes declareth how muche Peters confession pleaseth him in that hee bestoweth so great a rewarde vppon it For though he had giuen to Simon his disciple the name of Peter had freely appointed him to be his Apostle yet these which were free giftes he ascribeth as it were in steede of a reward to faith which
the Messias For they imagined another matter of the resurrection then Christe meant as appeareth by Marke They disputed amongst themselues what the rising againe from the dead should meane It may be that that fable began then to spring which is holden at this day for a certain Oracle amongest the Rabbines that the comming of the Messias shoulde not be after one maner for first it should be meane and base but shortly after his royall and kingly dignitie should followe And this errour hath some colour of likelihoode in it for it sprange of a true principle The Scripture declareth that the Messias shoulde come twise for it promiseth that he should be a redeemer that should with the sacrifice of hymselfe wash away the sinnes of the world And to this purpose doe belong those prophesies of Zach. 9. 9. Reioyce O Sion Beholde thy king commeth poore sitting vppon an Asse c. and of Isai 53. 2. He hath neither fourme nor beauty when we see him hee was without fourme and like to a Leper that we shoulde not desire him Then he proposeth him as a conquerour of death who shoulde make all things subiecte vnto him But we see howe the Rabbines doe depraue the sincere doctrine of the scripture with their inuentions And as all things were very much corrupted at the comming of Christ so it is to be supposed that the people had this fansie also amongst them It hath bene shewed twise or thrise howe grossely they erred about the person of Elias It may be that they also meant maliciously and subtilly vnder pretence of Elias to derogate from Christe For when as Elias was promised as a forerunner to the Messias who shoulde prepare the way before him it was easie for them to lay this preiudice vppon Christ that he came without Elias euen as the deuill at this day enchaunteth the Papistes almoste with the same subtletie that they should not looke for the day of iudgement vntill that Elias and Enoch should appeare It may verily be supposed that the Scribes hadde deuised this snare of purpose that they might discredite Christe as if he wanted the chiefe signe and note of the Messias 11. Certainly Elias must come VVe haue shewed other where whereof this errour sprang among the Iewes For in restoring the decaied estate of the Churche Iohn Baptist should be like to Elias and Malachi gaue that name also vnto him that was rashly taken of the Scribes as if that the same Elias the Thesbite should returne againe into the world Nowe Christe declareth that Malachie prophesied nothing in vaine but that his prophesie was naughtily wreasted to an other purpose as if hee should haue sayde the promisse of the comming of Elias was true and it was also fulfilled but now haue the Scribes refused Elias whose name only they doe obiecte falsly against me And the reformation is attributed to the Baptist not that he perfourmed the same but because that in a continuall course he deliuered that to Christ as from hand to hand to be perfourmed which he had begon And because the Scribes had reiected Iohn without a cause christ admonisheth his disciples that ther is no cause why they shoulde be hindered with their craftie deceitâ further it must seeme no strange thing vnto them if they take the same liberty to reiect the maister that they did before to reiect the seruant And least any man should be troubled with the straungenesse of the matter the Lord declareth that they were both foretolde in the scriptures namely that the redemer of the world should be reiected of the false and vngodly teachers aswell as Elias his forerunner was Math. 17. Marke 9. Luke 9. 14 And when they were come to the multitude there ãâã to him a certaine manne and kneeled downe to him 15. And sayd master haue pitye on my sonne for hee is âuâatike is sore vexed for ofttimes he falleth into the fire and ofttimes into the water 16. And I brought him to thy discâples and they could not healâ him 17. Then Iesus answeared and sayde O generation faith lesse and croked how long nowe shal I be with you how long now shall I suffer you bringe him hither to mee 18. And Iesus rebuked the deuil he weÌt out of him and the childe was healed at thââ ãâã 14. And when hee came to his disciples he sawe a great multitude about them and the Scribes disputing with them 15. And straight way all the people when they behâld him were amased and ranne to him and saluted him 16. Then hee asked the Scribes what dispute you among your selues 17. And one of the companye aunsweared and sayde maister I haue brought my sonne vnto thee which hath a dâmme spirite 18. And where soeuer hee takeh him hee teaâeth him and hee ãâã and ãâã his teethe and pinâth awaye and I spake to thy disciples that they should cast him out and they coulde not 19. Then he answeared him and sayde O faithlesse generation how long nowe shall I suffer you Bringe him vnto one 20. So they brought him vnto him and assoone as the spirite sawe him hee taâe him and hee fell downe on the ground âalowing and foââinge 21. Then he asked his father Howe longe time is it since he hath ãâã thus And he sayde of a childe 22. And oft times hee ãâã him into the fire and into the water to destroy him but if thou canst do any thing helpe vs and haue compassion vppon vs. 23. And Iesus sayd vnto him If thou canst beleue it all things are possible to hym that beleeueth 24. And straightâwaye the father of the childe crying with tearesâ sayde Lorde I beleeue helpe my vnbeliefe 25. VVhen Iesus sawe that the people came running togither he rebuked the vncleane spirite saying vnto him Thou dumme and deafe spirite I charge thee come out of him and enter no more into him 26. Then the spirit cried and rent him âore and came out and hee was as one deade in so much as many said he is deade 27. But Iesus tooke his hande and lift him vppe and he arose 37. And it came to passe on the next day as they came downe from the Mountaine muche people mette him 38. And behold a man of the companye cried out saying master I beseethe thee beholde my sonâ for he is all I haâe 39. And ãâ¦ã him that he femeth and with muche âayne departeth from him when hee hathe bruised him 40. Nowe I haue besoughte thy disciples to caste him out but they could not 41. Then Iesus answered and sayd O generation faithles croked how long nowe shall I be with you and suffer you being thy sonne hither 42. And whiles he was yet comming the deuill rent him and tare him and Iesus rebuked the vncleane spirite and healed the childe and deliuered him to his father 43. And they were al amased at the mighty power of God Because that Marke is fuller and setteth downe the seuerall poyntes plainly we will
which is the gift of God doth proceede from meÌ of the proper motioÌ of their owne heart And in this behalfe is a mortall man very fondly compared with God for an earthly father cannot renew the peruerse heart of his sonne with the secrete instinct of the spirit as God doth of stonye heartes make fleshy To conclude it is not handled in this place whether man conuerted vnto God returneth of himselfe but onely vnder the figure of a man is commended the fatherly kindnes of God and his readines to graunt forgiuenes 21. Father I haue sinned against heauen Here is an other part of repentance noted namely a feeling of sinne ioyned with sorow and shame For hee that is not sorye that hee hath sinned and hath not his offence beefore his eies will rather attempte anye thing then that hee wyll thinke to returne to a good course therfore it is necessarye that a loathinge of a former estate shoulde goe beefore repentaunce But there is great weight in this speech that it is said that the young man returned or came to himselfe for who so followeth the wandring errours of his desires is carryed into a forgetfulnes of himself And certeinely the violente motions of the flesh are so wandring that who soeuer giueth ouer himselfe vnto them shall vanish away as a man departed or gone out from himselfe Therefore the transgressours are commaunded to returne to theyr heart Isa. 46. 8. There followeth also a confession not such as the Pope hath framed but such as the sonne doth therewith reconcile vnto him his offended father for this humility is verye necessary for the redeeming of offences This manner of speaking I haue sinned against heauen and before thee is as much as if it had bene saide that God was offended in the person of an earthly father And certeinely nature it selfe teacheth this that whosoeuer lifteth vp himselfe against his father doth also vngodlyly arise against God who maketh children subiect to the parents 22. Bring forth the best robe Though as it hath bene often saide it were a fond thing to search all smal pointes in parables yet the letter shal not here be wrested if we say that the heauenlye father dooth not onely so forgiue our sinnes that he burieth the remembrance of them but also restoreth those gifts wherof we were depriued so as he spoyling vs of theÌ againe doth chastise our vnthaÌkfulnes that with the reproach and dishonesty of the nakednes he might driue vs to be ashamed Math. Mark Luk. 15. Â Â 25. Now the elder brother was in the fielde and when he came and drew neere to the house he hearde melody and dauncing 26. And called one of his seruauntes and asked what these thinges meant 27 And he saide vnto him Thy brother is comeâ and thy father hath killed the fatted calfe because he hath receiued him safe and sound 28. Then he was angry and would not go in therfore came his father out and entreated him 29. But he aunswered and said to his father Lo these many yeeres haue I done thee seruice neyther brake I at any time thy coÌmaundement yet thou neuer gauest me a kid that I might make mery with my friends 30. But when this thy sonne was come which had deuoured thy goodes with harlots thou hast for his sake killed the fatte calfe 31. And he said vnto him sonne thou art euer with me and al that I haue is thine It was meete that we shuld make mery and be glad for this thy brother was dead is aliue againe he was lost but he is fouÌd This last part of the parable accuseth them of vnkindnes which maliciously would restrain the grace of God as if they enuied that miserable sinners should attaine saluation For we know that the prid of the Scribs is here restrained who do not think that the reward due to their deserts is not paied them if that Christ should admit the Publicans and the coÌmon sorte of people to the hope of eternall saluation Therfore the sum is if we desire to be accounted the sonnes of God those faultes of our brethren which he fatherly remitteth we must brotherly forgiue They that thinke that the people of the Iewes are described vnder the figure of the elder sonne though they do it not without some reason yet they seeme to me not sufficiently to marke the whole course of the texte for of the murmuring of the Scribes ther arose a speach as if they were troubled at the kindnes of Christ towardes miserable men which had bene lose lyuers Therefore he compareth the Scribes which swelled with arrogancye to thriftye and modeste men who alwayes wel regarded their houshold estate by liuing honestly and sparingly yea hee compareth theÌ to obediente sonnes who al their lifetime do patiently beare the autority of the father And though they were altogether vnworthy of this prayse yet Christ speaking after their sense by concession imputeth vnto theÌ this fained holines for a vertue As if he shuld haue said although I shuld graunt vnto you that which you do falsly brag of that you haue alwaies bene obedient sonnes vnto God yet their brethren muste not so proudly and cruelly be cast off when they repent from their wicked life 28. Therefore came his father out In these words he reproueth the intollerable pride of hypocrites that they must bee entreated of the father not to enuy at the mercy shewed vnto their brethren Further though God doth not entreate yet by his example he exhorteth vs to beare with the faults of the brethren And that he may cut off all excuse from theyr wicked rigor he doth not only bring in hypocrites speaking whose false boastinge might be refuted but also if any man shall whollye discharge al dueties of godlynes towards his father yet hee denyeth him to haue any iust cause of complaynt for that his brother is forgiuen It is certeine that the sincere worshippers of God are alwayes free and void from this malitious affection but the purpose of Christ is to shew that hee is vnrighteous that enuyeth his brother receiued into fauour although he would not giue place to the Angels in holynes 31. Sonne thou art euer with me There are two chiefe pointes in this aunswere the first is that there is no cause why the Elder should be angry while he seeth that he is not endamaged by the receiuing of his brother into fauour and the other that he hauing no regard of the saluation of his brother is grieued sory for the ioy conceiued of his returne All mine saieth he are thine that is though thou haste yet taken away nothing from my house thou hast lost nothing for all thinges remaine safe for thee Further what doth our ioy offend thee whereof thou shuldest haue bene a companion For it is meete to reioyce for that thy brother who wee thought had bene loste is in safety and returned home againe VVe must note these two reasons for
publike censures and discipline But let the readers seeke for the reason of bynding and losinge from thence This is the summe whosoeuer hauing committed a sinne dooth humbly acknowledge his fault and entreateth so that he obtaine forgiuenes of the Church he is not absolued onely of men but also of GOD. Agayne whosoeuer scorneth the reproues and threatning of the Church if he be condemned of the same that iudgment shall bee confirmed in heauen which was giuen by men If any manne obiect that GOD by this meanes shoulde be as an vnder Iudge without a voyce of his owne but must subscribe to the iudgment of mortall menne there is an aunsweare ready For Christ doth not so defende the right of his Church as that he would thereby diminishe his owne right and his fathers but that hee would thereby rather sanctifie the maiestie of his word For as in the sixteene Chapter his will was not to establish generallye euery doctrine but that which came out of his mouth so neyther in this place dooth he say that euery iudgment shall be establyshed and ratified but that wherein he himself is president and chiefe and that not onelye by his spirite but also by his worde VVhereof it followeth that men do GOD no preiudice whyle they pronounced nothing but from his mouth and doe faithfullye endeuour themselues onely to execute that which he had commanded For though Christe is the onely Iudge of the world yet he would in the meane season haue the ministers of his word to denounce and proclaym the same Further he would haue the Church to delyuer his iudgment So hee derogateth nothing from himselfe by vsing the ministerie of menne but he alone loseth and byndeth Yet hereof aryseth a question wheÌ the church tollerateth many hypocrites and also absolueth many which pretende a faygned repentaunce whether it be apparaunt that such bee absolued in heauen I aunswere that the speach is directed to none other then to such as do rightlye and sincerely reconcile themselues to the Churche For he that would giue comfort and take away feare from fearefull trembling consciences he sayth that whosoeuer shall sinne if they be receiued into fauour with the Church are freed from guyltinesse beefore God For hee appoynted this as a pledge of heauenly grace whiche nothing apperteineth to hypocrites which doe peruert the right vse of reconciliation And there ariseth hence no small hope vnto the godlye when as they heare that their sinnes are blotted out before God and angels assoone as they obtaine forgiuenesse of the Church In the other parte there is no ambyguitie of the meaning of Christe For when as stubborne proud men are ready vnder this pretence to despyse the iudgmeÌt of the church as vngodly knaues they doe often very boldlye appeale to the tribunall seate in heauen Christe that hee may with terrour breake their pryde saieth that their condemnation is ratified in heauen In the meane while he encourageth his to a iust and righteous seueritie leaste they shoulde giue place to the wicked frowardnesse of them whiche refuse or shake off all discipline Heere is also to be seene how ignorauntly the Papistes doe wrest this place to colour all kynde of tyranny It is certeine that the ryght and aucthority of excommunicating is giuen vnto the church and all menne of a right minde doe confesse the same but whether that euery manne or that one that is not called by the Churche but created by the horned and disguysed beaste may according to his pleasure send forth theyr vaine and empty crakes of excommunications accordinge to theyr pleasure But it is manifeste that the lawefull gonernmente of the Church was committed to the Elders not onelye to the ministers of the worde but to them also which of the people were ioyned to them to be ceÌsors of the word Yet they not coÌtented with their former impudencye endeuoured to proue out of this place whatsoeuer burdens they layd vppon the people to be borne I speake not of that that the moste wicked enemyes of the Church doe vnworthily vsurpe and by violence take vnto themselues the aucthority which was grauÌted vnto the church I onely say when Christe spake not but onelye of correcting of sinnes they which by their lawes ensnare soules doe no lesse foolyshlye then wickedlye abuse his testimony It is of the same sorte of braune that vnder this pretence they defend their auricular confession For though Christ appoynted that they should be reconcyled to the Church which by theyr faulte were brought to the publyke iudgement yet was it not his will to lay a lawe vpon all men that they shuld vnburden theÌ of their sinnes in the eare of a sacrificer But their fancies are so friuolouâ that it is not necessary to stand any longer to confute them 19. Againe I say vnto you He confirmeth the former sentence because God will not onely giue the spirite of counsell and wisdome to theÌ that shall aske it but he also will cause that whatsoeuer they shall doe out of his worde should want power and effect But he ioyning consent to the prayer declareth how soberly and reuerently the faythful should behaue themselues in all their holy actions The sinner must be admonished except he giue place to that reproofe he must be excommunicated Here it behoueth not onely to aske counsell of the holy mouth of God that nothing be done but according to his word but also it is meete to beeginne with prayers VVhereby that which I taught before appeareth more euidently that there is no licence giuen to men to doe whatsoeuer they lust but God is placed as a reuenger of the gouernment of the Church that he might defend and sanctifie the iudgementes whereof he is the aucthour In the meane season while the faithfull doe meetâ they are taught to ioyne their petitions and generally to pray together not onely to testifie the vnitie of faith but that God would heare the desire of them all Therefore as God doth often promise otherwhere that he wil heare the priuate prayers of euery man so here Christ adorneth publike praiers with a singular promise that he might thereby stir vs vp the more earnestly to exercise the same 20. VVhere two or three are gathered in my name This promise stretcheth further then the former For the Lord declareth that he will be presente as oft as two or three shal be gathered in his name that hee may directe them with his counsell and bringe to prosperous successe whatsoeuer they shall take in hande There is no cause therefore why they should doubt which delyuer ouer themselues to be ruled by hym but that they shall feele by his presence that profit and fruit they shall desire But sith it is an inestimable good thing to haue Christ the chiefe and presidente in all our affayres as againe nothing is more miserable then to be without his grace this promise should be no small spurre to vs that we might godlyly and
our ennemies he doeth not therefore presently require that we shoulde allowe those things in them which he condemneth but he would onely haue our mindes free from all hatred In this kind of forgiuenesse it is not to be looked for that he which hath offended should come of his owne accorde to appease vs so that it behoueth vs to loue them which of set purpose exasperate vs which refuse fauour and heape olde offences and newe togither The second manner of forgiuing is wheÌ we so receiue a brother into fauour that we thinke wel of him and are perswaded that the remembraunce of his sinne is blotted out before God And this is that I gaue warning of before that Christe doeth not heere speake onely of iniuries done to vs but of all kinde of offences For he woulde haue them that are fallen to be holpen by our compassion which doctrine is therefore very necessary for that by nature we are almost all froward beyonde measure and Sathan vnder pretence of seuerity driueth vs to extreme rigor so that those miserable meÌ that are not forgiuen are swallowed vp of sorrowe and despaire But it is heere againe demaunded whether a man is to be creadited assoone as in woorde he shall professe repentance For if this be graunted it shall of necessitie followe that wittingly and willingly they offend And where were then discretion if that without correction any manne might freely scorne at vs euen to the hundred offence I answear first that he speaketh heere of daily offences for the which euen the best manne hath neede of forgiuenesse Therefore when as in so great infirmitie of the fleshe we haue so dangerous a way so many sleights and assaults what shoulde become of vs if at the second third offence all hope of forgiuenesse were takeÌ away Secondly it is to be added that Christ spoyleth not the faithful of iudgement that they should fondly be too credulous at one word but he would onely haue them righteous and kinde that they may reach their hande to the repentant if it appeareth that from the heart they are displeased with theÌselues for their sinnes For repentance is a holy thing and hath nede of diligent examination but as oft as the sinner shall giue a signe of conuersion Christ would that he should be admitted to reconciliation least he being ouerthrowne with the repulse shuld faint Thirdly it is to be noted when any manne hath giuen suspition of himselfe because of his lightnesse and inconstancie we may so release him when he asketh forgiuenes that hereafter we may marke his maners least he despise our pacience and kindenesse whiche proceedeth from the spirite of Christ. For the counsell of the Lorde must be holden that they that are fallen must bee holpen with our kindnesse that they may be raised vppe againe And certainly we must imitate the goodnesse of our heauenly father who meeteth sinners a farre off that hee maye call them to repentaunce Further when as repentance is a maruellous woorke of the spirite and the creation of a newe man if we despise the same we doe iniurie to God himselfe 23. The kingdome of heauen is likened vnto a certaine king Because it is hard to draw vs to mercy and especially when as many faults of our brethreÌ are to be borne with there doeth presently a loathsomnesse creepe vppon vs the Lord doth confirme this doctrine with a most apt and fitte parable The summe whereof is this they that will not be brought to forgiue the offences of the brethren doe very euill prouide for themselues and they make too hard and too straight a law for themselues for they shal finde God as straight as hard to be entreated towardes them For the similitude consisteth especially in 3. poyntes for the maister is set against the seruant a great sum against small or meane things singular clemency to extreme cruelty These 3. things being obserued the meaning of Christe may be easily gathered For what are we if we be compared with God And now what summe is euery one of vs endebted towards him Lastly how light are the offences wherwith our brethren be endangered to vs if our obligation to God be considered How vnworthy therefore of the merây of God is a miserable wretch loaden with an intollerable burden who is so hard to be entreated of his fellowes that he will not forgiue the least offence As concerning the words the spiritual estate of the Churche is heere called the kingdom of heauen as if Christ should haue sayde the case betweene God and manne in respecte of the soule and the estate of the spirituall life is at that poynt as betweene a ciuil earthly master and his seruauntes in respecte of money and the businesses of this present life 25. His maister commanded him It were a friuolous thing subtlely to search sift out euery perticular poynt here for god doth not alwaies shew his rigour vnto vs at the first vntill wee be driuen to entreate and to sue for forgiuenesse nay he preuenteth vs with his free goodnesse but he onely teacheth what shoulde become of vs if God should vse vs as in iustice he might Also if he shuld exacte of vs that which is due how meete it were for vs to flee to prayers for this is the onely remaining refuge for sinners The great difference betweene the summes is also to be noted for when as one talent is more then a hundred pence what are a hundred pence to ten thousand talents 31. VVhen his fellow seruants Though there is no mysterie to be sought in these woordes yet because they containe nothing but that which nature teacheth and we doe daily learne by experience it is to be knowen that we shall haue so many aduersaries and witnesses against vs before God as there are men with whom we liue because it cannot otherwise be but that such cruelty shuld be displeasant odious to them especially while euery man is afraid of himself least that should light vpon his own head which he seeth befall vnto another The question that is demaunded out of the sentence folowing is but in vaine how God will punish those sins which he hath forgiuen for this is the simple meaning Though he offer mercy to all meÌ yet they are vnworthy to enioy the same which are such cruel dealers of whom no pardon may be obtained But the Papists are to be scorned at while they would draw their Purgatorie fire out of the aduerb vntil for it is euideÌt that Christ here speaketh of eternal death not of any temporal punishment wherby he shuld satisfie the iudgement of God Mathew 17. Marke Luke 24. And when they were come to Capernaum they that receiued polle money came to Peter and sayd Doeth not your maister pay tribute 25. He sayd yes And when he was come into the house Iesus preuented him sayinge VVhat thinkest thou Simon Of whome doe kings of the earth take tribute or polle money Of their children
soeuer their vnaduised heat doth carie them and I would this had ben better heard heeretofore But I knowe not with what enchantments of Sathan their eares were stopt that against nature and as it were in despite of God they would lay vppon themselues that snare of perpetuall single life whome God hadde called to marriage after their miserable soules are so caught in the deadly snare of a vowe so that they would neuer out of that pitte Mathew 19. Marke 10. Luke 18. 13. Then were brought to him little children that he shoulde put his handes on them and praye and the disciples rebuked them 14. But Iesus sayde Suffer the little children and forbid them not to come to mee for of suche is the kingdome of heauen 15. And when hee had putte his hands on them he departed thence 13. Then they broughte little children to him that hee shoulde touche them and his disciples rebuked those that broughte them 14. But when Iesus sawe it he was displeased and sayde vnto them Suffer the little children to come to me and forbid them not for of suche is the kingdome of God 15. Verilye I saye vnto you who soeuer shall not receiue the kingdome of God as a little childe shall not enter therein 16. And he tooke them vppe in his armes and put his handes vppon them and blessed them 15. They brought vnto hiÌ also babes that hee shoulde touche them And when his disciples saw it they rebuked theÌ 16. But Iesus led them vnto him and sayd suffer the babes to come vnto me forbid them not for of suche is the kingdome of God 17. Verily I say vnto you who soeuer receiueth not the kingdome of God as a babe he shall not enter therein This hystorie is very profitable because it teacheth that Christe doeth not onely receiue them which doe willingly come to him by the motion of a holy desire and faith but also them which by reason of their age feele not howe greatly they do neede his grace There is as yet no vnderstanding in these little children that they should desire to be blessed yet hee receiueth them louingly and kindly and with a solemne manner of blessing he consecrateth them to his father Their purpose also which brought the children to Christe shoulde be obserued for except they had a stedfast perswasion in their mindes that he had the power of the spirit in his hand to powre out vpon the people of God it had ben absurd to haue brought children to him VVherefore it is not to be doubted but that they desired that his grace might be bestowed vpon them Therfore for the amplifying of the matter Luke addeth this worde Also as if he should haue sayd after they had tried howe many wayes he holpe them that were growen in yeares they hoped also that children shuld not go away from him altogither void of al the gifts of the spirit if he shuld lay his haÌds vpon theÌ Also the laying on of hands as we sayd otherwhere was an ancient and solemne maner of blessinge amongst the Iewes therefore it is no maruel if they desire Christ to pray for their childreÌ by vsing that solemne ceremonie Yet by the way when the greater blesseth the lesse Heb. 7. 7. they giue vnto him the honour of a great Prophet 13. The disciples rebuked him If a Diademe had beene set vppon his head they had willingly and with great reioycing accepted it because that as yet they knew not his proper office But now they account it a thing vnwoorthy his person to receiue children and their errour wanted not a coloure for what businesse hathe so great a Prophet and the sonne of God to do with children But here we learne that these iudges were not vpright which estemed of Christ after the vnderstanding of their owne flesh for thereof it commeth to passe that they woulde spoile him of hys proper gifts and againe wold attribute vnto him vnder preteÌce of honor those things which belonged not vnto him From hence sprang a great heape of superstitions whiche brought a fained Christ into the worlde VVherefore lette vs learne not to thinke otherwise of him then he hath taught nor to put any other person vpoÌ him theÌ was put by the father VVe see what befell in popery they thought that they yeelded great honour to Christ if they should bow themselues before a crust of bread a stinking abhomination before God Againe because they thought it not honorable enough for him to supply the place of an aduocate for vs they created for them an innumerable sort of patrons but by this meanes the honour of the mediatour was taken from him 14. Suffer little children He testifieth that he is willing to receiue children and then taking them in his armes he not onely embraceth them but also putting his handes vpon them he blesseth them VVhereby we gather that his fauour also reacheth euen vnto this age Neyther is it any meruaile For when as the whole stocke of Adam is shutte vp vnder the guiltines of death it is necessary that all froÌ the greatest to the leaste should perish but those which the one redeemer doth delyuer But to driue away that age from the grace of redemption should be too much crueltie therefore we doe not vnaduisedly hold out this buckler against the Anababtistes They deny Baptisme to infantes because they are not capable of that misterie which is there signed VVe doe except of the other side sith Baptisme is a pledge and figure of free forgiuenesse of sins and also of adoption vnto God it may not be denyed to infantes whoÌ God adopteth and washeth with the bloud of his Sonne That they obiect that repentanace and newnesse of lyfe is there also figured is easily aunswered For they are renewed by the spirite of God for the measure of theyr age vntil by degrees in time conuenient that vertue whiche is hidden in them shall encrease and shew it selfe openly And that they contend that we cannot be otherwise recoÌciled to God and made heires of the adoption but by fayth we graunt this to be true of them that are growne in yeares but as concerning infantes this place proueth it to be false Certeinely this imposition of handes was not a iugling nor an ydle shewe neyther did Christ power forth his prayers into the ayre in vaine and he could not solemnly offer them vnto GOD but that he woulde graunt his prayers without exception And what should he requeste for them but that they might be receiued amongst the Sonnes of GOD whereof it followeth that they were regenerate by the spirite into the hope of saluation And to be short his embraceing them declared that Christ accounted them of his flocke If that they were partakers of the spirituall giftes which Baptisme figureth it were absurd that they shuld be depriued of the outward signe Truely it is sacrilegious boldnes to driue them farre from the sheepefolde of Christ whom hee nourisheth in his owne bosome
that we should be altogeather ouerwhelmed with sorowe so againe the Prophet telleth the faythfull that they haue iust cause to reioyce when the Redeemer is present with them And though he commendeth Christ with other titles as that he is iust and furnished with saluation yet Matthew tooke but that one poynt which serued for hys purpose namelye that he shoulde come poore or meeke that is vnlike to earthly kinges which excell in royall and pompous estate And this is added as a token of his pouerty that he should ride vpon an Asse or the Colt of an Asse For it is not to be doubted but that hee opposeth thys meane manner of riding against a princely pompe 6 The disciples went It is already spoken before that the disciples are here commended for their diligence and readines to obey For the authority of Christ was not so great that his bare name shoulde suffice to moue straungers Also it was to be feared least they shoulde bee charged with theft Therefore it doth hereby appeare howe much they credited the maister in that they answere not againe but trusting to his promise they hasted to execute that which they were commaunded Let vs also learne by their example to go through all lets and hinderances that we maye obey the Lorde in those things which he requireth of vs. For al lets set aside he shal finde passage and he wil not suffer our endeuours to be in vaine 8. And a great multitude The Euangelistes doe here declare that the people acknowledged Christ as a king But it might seeme to bee but a iest that the simple people by cutting downe of boughes and spreading of garmentes in the way should giue to Christ the vaine title of a king Yet as they did this in earnest and testified their obedience from their heart so Christ accounted them as fitte harauldes or proclaymers of his kingdome Neither is there any cause why we should meruaile at such a beginning when as at this day also he now sitting at the right hande of his father euen froÌ his heauenly throane calleth obscure men by whoÌ his maiestie is set forth in base manner That they cutte downe the boughes of Palmes as many interpreters doe gesse according to an auncient and solemne custome of that day I see no probability nor likelihood But it rather appeareth that they were moued with a soden instinct of the spirit to giue this honour to Christ when as the disciples which were examples of this matter to the reste of the multitude had thought of no such thing and this also may be gathered out of Lukes words 9. Osanna the Sonne of Dauid This prayer is taken out of the Psalm 118. 25. Matthew also doth purposely set down the Hebrew words that wee might knowe that these greetinges were not rashlye giuen to Christe nor that the Disciples spake at randon without regarde what wordes soeuer came vppon their tongues ende but they reuerently folowed that forme of prayer which the holy Ghost by the mouth of the Prophet had taught the whole Church For though he speaketh there of his kingdome yet no doubt but that he had speciall regard and would haue others to haue regard to that eternall succession which the Lorde had promised him For hee had prescribed vnto the Church a perpetuall order for prayer which was also vsed when the wealth of the kyngdome was decayed So it came to passe by custome that they euerye where vsed these wordes in theyr prayers for the redemption promysed And Mathewes purpose was as wee touched euen now to set down in Hebrew a verse notably and commonly vsed to declare that the people acknowledged Christ to be the Redeemer The pronunciation of the wordes is somewhat altered for it should rather haue beene sayde Hoschâa na Saue I beseech but wee know that the wordes can scarsly be translated into an other tongue but that somwhat of the sounde must be chaunged And the spirit did not onely teach the old people to praye for the kingdome of Christe but also prescribeth the same rule vnto vs now And when as God will not raigne but by the hande of his sonne the same is noted in these wordes when wee saye Thy kingdom come as it is more plainely declared in the Psalme Furthermore this praying to God that hee would preserue his Sonne our king we graunt that this kingdome is not erected by manne nor vpholden by the power of menne but standeth inuincible by his defence from heauen He is sayd to come in the name of God which doth not intrude himself but taketh the kingdom at the coÌmandemeÌt appointment of god which is more certeinely gathered out of Marke where there is another cry sette downe Blessed be the kingdome that commeth in the name of the Lord of our father Dauid For so they say in respect of the promises because the Lord had said that he would at the length deliuer that people had appoynted the meane of the restoring of the kingdom of Dauid Then we see that the honour of the Mediatour from whom the restitution and saluation of all thinges was to be hoped for is attributed to Christ. But when as they were common rude simple people which called the kingdom of Christ the kingdome of Dauid hereby we learn that this doctrine was commonly knowne which at this day seemeth to be so straung and hard because they are but litle exercised in the Scriptures In Luke are these few wordes added Peace in heauen and glory in the highest places VVherein there is no difficulty but that they aunswere not to the song of the Aungels which we had in the second chapter For there the Aungelles assigne the glory to God in the heauens and peace to menne vpon the earth here the peace aswell as the glory is referred to GOD. Yet in the sense there is no diuersitie For though the Aungels do shew the cause more plainely why it was meete that glory should be song to God namely because that by his mercy men enioy peace in this world yet the meaning is all one of that and this that the multitude now saith that peace is in heauen for we know that miserable soules can otherwise haue no peace in the world except God reconcile himself vnto theÌ from heauen Math. Mark Luke 19. Â Â 41. And when he was come neere hee behelde the citie and wept for it 42. Saying O if thou hadst euen knowne at the least in this day those thinges which belong vnto thy peace but now are they ââd from thine eyes 43. For the dayes shal come vpon thee that thine enemies shall cast a trench about thee and compasse thee round and keepe thee in on euery side 44. And shal make thee euen with the grounde and thy children which are in thee and they shall not leaue in thee a stone vpon a stone because thou knewest not the time of thy visitation 41. Hee wept vpon it VVhen as Christe desired
their mothers brests They are dumbe but the wonderfull prouidence of GOD whiche shineth in them is as eloquence loudly and well speaking his praise For he that coÌsidereth with himselfe how the fruit is engendered in the wombe of the mother is nourished there the space of nine moneths commeth foorth at the length into the lighte and findeth meate prepared for it assoone as it is borne must of necessity not only finde feele that God is the maker of the worlde but is wholely caried into an admiration of the same So the Sunne and Moone thoughe they be creatures without tounges yet it is sayd that they haue vtterance and speache to declare and sing the praises of God Psal. 19. 1. Seeing then that the tounges of infants doe sound foorth the praises of God Christ doth heereby gather that it is no absurdity if he haue the voyce of those children which now can speake 18. And in the morning as he returned Betweene that solemne entrance of Christ whereof we heard and the day of the Passeouer he lodged euery night at Bethanie and on the day time hee was teachinge in the temple And Mathewe and Marke doe report a hystory which befel at that time by the way that Christ as he came into the Citie was an hungred came to a figge tree and when he founde nothing thereon but leaues he cursed it and the tree beinge curssed with his woorde withered presentlye Further I take this for graunted that Christ did not faine but was truely an hungred For wee knowe that of his owne accorde he became subiecte to our infirmities though by nature he was free and void of them But the difficulty standeth in this howe hee shoulde be deceiued to seeke for frute vppon a tree that was without especiallye when as the time of frute was not yet come Further why is his anger so hot against a harmlesse tree But to absurdity can follow if we say that as a man he knewe not what kinde of tree it was yet it may be that he not being ignorant of the ende came vnto it of purpose But hee is not caried with any heate of anger to curse it for that were not onely an vnrighteous but also a childish and ridiculous reuengement But when as hunger was grieuous vnto him in respecte of the flesh he sought to ouercome the same with a contrary affection namely that he might set foorth the glory of the father as he sayeth in an other place My meate is that I may doe the will of my father Iohn 4. 34. for there also he doeth striue with wearinesse and thirste and I doe rather incline to this opinion that hunger was as a meanes prouoking him to woorke this myracle and to teache his disciples Therefore when as he was an hungred and had not meat ready he fedde himselfe otherwise namely in setting foorth the glorye of GOD. And his will was by the tree to giue a token what ende remaineth for hypocrites and also to declare howe vaine their boastinge is and to no purpose 19. Neuer frute grow on thee hence forwarde Heereby we learne what this woord accursing meaneth namely that the tree is condemned to be barren so againe God blesseth when by his woord he maketh frutefull But it doth more euidently appeare by Marke that the figge tree did not presently wyther or at the least that the disciples did not marke it vntill the next day that they sawe the leaues fallen off Marke also doeth attribute that to Peter alone which Mathewe doeth commonly referre to all the Disciples but when as Christ answeareth in the plurall number it is easie to be gathered that one asked the question in the name of all the rest 21. And Iesus answeared Christ extendeth the vse of the myracle further that hee mighte encourage his disciples to faith and confidence In Marke there is first sette downe a generall exhortation that they should haue faith in God Then followeth a promisse that they shall obtaine by faith what soeuer they shall aske of God To haue faith with God signifieth as muche as to promisse himselfe certainly and to looke for from God what soeuer is needeful But because that faith if there be any in vs doeth presently breake out into prayers and pearceth into those treasures of the grace of God which are shewed in the woorde that it might enioy the same therefore Christe addeth prayer to faith for if hee hadde onely sayd that we should haue what soeuer we shall desire faith to some might seeme to be too imperious or too secure VVherefore Christe declareth that they do then beleeue a right which trusting in his goodnesse and promisses doe humbly flee vnto him This is a notable place to expresse the force and nature of faith namely that it is a certaine assurance resting in the goodnesse of God without any doubtfulnesse For Christ doeth not acknowledge any others to beleeue but them which doe vndoubtedly account God to be mercifull to them and doubt not but that he will giue what they doe aske VVhereby we see with what a diuelishe imagination the Papists are bewitched which doe mixe faith and doubting togither nay they charge vs with foolish presumption if we being perswaded of the fatherly fauour of God towardes vs dare be so bolde as to present out selues before him And Paule doth especially commend this benefite of Christe that by faith in him we haue boldnesse and entrance to God with confidence Ephe. 3. 12. Furthermore this place doth teache that the true examination of faith is contained in prayers If any manne doe obiecte that these prayers were neuer heard that mountaines should cast themselues into the sea The answeare is easie Christe doeth not slacke the raynes to mennes prayers that they shoulde desire what they lust while he maketh their prayers subiecte to the rule of faith For so is it necessary that the spirite should bridle all our affections bryng them into obedience to the woorde of God Christe requireth a certaine and assured confidence in prayer without doubting And whence shall the minde of manne conceiue this but out of the woorde of God Nowe then we doe see that Christe promised nothing to his disciples except they keepe themselues within the boundes of the good will of God LVKE 47. And he taught daily in the Temple Marke and Luke do first teache of what kinde of menne the Church consisteth that is of the simple common people Againe what ennemies Christ hadde namely the Priests and Scribes and all the chiefe rulers And this is a parte of the folishnesse of the crosse that GOD passing by the excellent thinges of the worlde chuseth that whiche is foolishe weake and despised Then they make mention that those good gouernours of the church of God sought the meanes to destroy Christe whereby their wickednesse and vngodlynesse was detected For thoughe it were graunted that they hadde iuste cause to persecute Christe yet it was not lawfull for them
these vainglorious boastings wherwith the hypocrits are puffed vp so he doth not only reprooue ambition in the Scribes and the Pharisies but sith the Lord had condemned the transgression and contempt of the law of god in their whole life least they should obiect their fained holinesse as a defence he answereth it before it be obiected that these things wherof they glory are but friuolous trifles not to be accounted of because ther raigned nothing in them but mere boasting Afterward he bringeth foorth one kind wherby such ambition was easily knowen for that euen in the âems of their garmeÌts they wold shew before the eies of meÌ that thei wer good obseruers of the law For to what end wer the borders of their garments broder their philacteries exceding the common custome of the people but to make a vaine shew The Lord had commanded the Iewes to weare certaine choyse sentences both in their forhead and vppon their garments for because that man woulde easily forget the lawe therefore the Lord would that his people should thus âe put in minde therof And therefore were they also commaunded to wryte such sentences vpon the postes of their houses that whether soeuer they turned their eyes they might presently haue some godly admonition But what did the Scribes They wore the commaundements of God more gorgeously wroughte vppon their garments that they might differ from the rest of the people And in this their glorious boasting their filthy ambition was bewrayed But hereby we do also learne how wise men are to adde their own vain fantasies to the ende they might couer their owne sinnes vnder some colour and cloake of vertues as in this that they wrest to serue their hypocrisie those exercises of godlinesse which God commaunded There was nothing more profitable then to exercise all the senses in meditating of the lawe neither was that commaunded of the Lord in vaine But they were so farre from profiting by such instructions that they put a perfect righteousnes in the decking of their garments and despised the law in al their life For the lawe of the Lord coulde not more reprochefully be derided then when as in a stagelike habite they woulde faine to keepe the same and woulde call to be the keepers of it persons prepared to playe a comedy That which Marke and Luke do speake of the robes doth tend to the same ende for we know that the people of the East vsed long garments euery wher which fashion they also kepe at this day But it appeareth by Zach. 13. 4. that the prophets had a certain kind of cloke wherby they wer distinguished froÌ the rest of the people And it was not without a cause that the teachers shuld be so apparelled that there might be more grauity and modesty in their apparell then in the common sort But the Scribes had wickedly turned that to serue their pleasure and pomp The which example the popish sacrificers wrested to serue them whose robes appeare to be nothing else but badges and tokens of their proud tyrannie 6. And they loue the chiefe roumes He proueth by manifest signes that the Scribes had no desire of godlinesse in them but were altogither giuen to ambition For none do desire the chiefe roumes and the chiefe seates but they which had rather to be proudly extold amongst men then to be approued of God But Christ doeth condemne this especially in them that they desired to be called masters For though the name Rabbi signified of it self excellency yet it was growen at that time into such an vse amongst the Iewes that they called the masters and teachers of the lawe by that name But Christ sayeth that this honour belongeth not to any manne but to himselfe alone whereof it followeth that it can not be giuen to men without doing iniury to him But this seemeth to be too harde and absurde sith that Christ doeth not teache vs now by himselfe but ordaineth and setteth masters ouer vs and it were a follye to take away the name from them to whom he giueth the office Yea when hee was conuersant vpon the earth he ordained Apostles which should go and teach in his name If that the question be of the title Paul certainly would not haue gloryed in that which hee vsurped by doing iniurie and sacriledge to Christ when hee called himselfe the maister and doctour of the Gentiles 1. Tim. 2. 7. But because that Christes purpose was to bring al from the least to the greatest into order that euery one might haue his owne right there is no cause why any manne should striue about the woorde Therfore Christ regardeth not how they be called which discharge the office of teaching but he tieth them within their bondes least they shuld raigne ouer the faith of the brethren For this distinction must alwayes be holden that Christ onely must be obeyed because the voyce of the father spake from heauen of him onely Heare him And the doctours must be his ministers so as he may be heard in them and they may be masters vnder him because that they supply his roume The summe is that he may haue his authority wholely to himselfe and that no mortall man should take the least part of it away from him So he is the onely pastour but yet hee admitteth many pastours vnder him so that he only may be aboue all and may gouerne the churche by them So the coÌtrary must be noted for because that we are brethren no man must striue to vse mastershippe ouer others And so it followeth that such mastership as doth not violate brotherly felowship amoÌgst the godly is not condemned To be short heere is nothing els commaunded but that all men should depend of Christes mouth only Paul reasoneth almost after the same maner when hee sayeth that we are forbidden to iudge rashly one of an other because we are all brethren and we all shall appeare before the iudgement seat of Christ. Rom. 14. 10. 9. And call no man your father He chalengeth the honour of a father to God alone almost in the same sense in which he sayd euen nowe that he was the onely maister For men tooke not this name to themselues but it was graunted them by God VVherefore it is not only lawfull to call them our fathers vppon earth but it is a wicked thing to depriue them of that honour Neither is that distinction whiche some doe make to any purpose that menne which doe begette children are fathers accordinge to the flesh but that God onely is the father of the spirites I graunte that God is so distinguished sometime from men as to the Hebrewes 12. 5. but sith Paule doeth often call himselfe a spirituall father 1. Corrinthians 4. 15. and to the Philippians 2. 22. it must be seene howe that agreeth with the woordes of Christe Therefore this is the true meaninge the honour of a father is giuen wrongfully to men if the glory of God be thereby darkened And
but the interpreters saw it not VVhereby it came to passe that they not onelye staggared themselues but also entangled their readers with a troublesome question For so Christ might seeme to haue bene forgetfull in making mention of this one slaughter which had beene done of olde and passeth an innumerable sort of murthers which were committed afterwarde vnder Manasse Neyther did the Iewes cease to persecute good men at the time when they were load into captiuity yea when they were now afflicted we know how cruelly they raged against Ieremiah 32. 2. But the Lorde of set purpose did not vpbraide them for these late murthers but rather chose this which had beene done so long before which was a beginning and fountaine of a wicked libertie so that afterwarde they brake out into an vnbrideled crueltie because that it was most apt for his purpose For this was the chiefe end of his purpose as I shewed euen now to proue that nation sith it ceased not from wickednes guiltie of all those murthers which had bene committed long before Therfore he doth not onelye pronounce vengeaunce againste them for this present crueltie but hee saieth that they shall yeelde a reckoninge for the bloud of Zachariah as if their handes were yet wette with his bloud Neyther is their opinion probable which doe referre this to Zacharyah who exhorted the people which were brought backe from the captiuitie of Babylon to buyld the Temple whose Prophesies doe yet remaine For though the tytle of the Booke declareth that hee was the Sonne of Barachias yet we read not in any place that he was slaine Further that exposition is wrested that he was slaine in the meane time betweene the building of the Altar and the Temple But the scripture maketh mention of an other Zachariah the son Iâiada which agreeth best with this place For when after the death of his father true relygion decayed by the vngodly falling away of the king and the people hee being moued by the spirite of God reproued sharpely their publike idolatrie and therefore he was slayne in the court of the Temple And it is no absurditie to saye that his Father Ioiada hadde the name of Barachiah giuen him for honours sake for sith in all his lyfe he was a defender of the true worship hee might worthily be accounted the blessed of GOD. But whether Ioiada had two names or whether there was a faulte in the word as Hierome imagineth the matter is not to be doubted of but that Christ noteth that sacrilegious stoning of Zachariah whiche is recorded in the second booke of the Chronicles the 24. cha verse 22. The circumstance of the place augmenteth the hay nonsnesse of the faulte for that they regarded not the holynesse of the place Further the Temple is taken here for the court or porch as in other places The Altar of burnt offringes was neere to this place that the Prieste might offer the sacrifices in the sighte of the people Therefore it appeareth that theyr madnesse was too outragious which the sight of the Altar and Temple coulde not appease but that the Iewes woulde defile the holye place with horrible murther 37. Ierusalem Ierusalem Christ declareth more euidently how iuste a cause he had to be angry that Ierusalem which GOD had chosen for a saÌctuary a heauenly dwelling place had not onely shewed it selfe vnworthy of so great honor but was as a den of theeues and had acustomed nowe a long time to shedde the bloud of the Prophetes Christe therefore with great affection cryeth out at so great a wonder beecause that the holye citie of GOD was falne to that madnesse that it shoulde so lately endeuour to blotte out the wholsome doctrine of GOD with the bloud of the Prophetes And therefore he rehearsed the name beecause that so wonderfull and incredible wickednesse was worthy of no samll detestation And Christ dooth not reproue them for one murther or two but hee saieth that the citie was growne into such a custome that it ceased not to slaye the Prophetes how many soeuer were sent vnto them For the Participle is putte in the place of an Epithite as if Christe shoulde haue sayde thou which oughtest to haue beene a faythful keeper of the word of GOD the mistresse of heauenly wisdome the light of the world the fountaine of true doctrine the seate of the worshippe of GOD an example of fayth and obedience art become a murtherer of the Prophets so that nowe thou haste gotten a certeine habyt in sucking theyr bloud Therefore it dooth heereby appeare that they which hadde so filthilye prophaned the sanctuarie of GOD were worthye of all kinde of reproaches It was Christes purpose also to meete with the offence which was at hande least the faythfull when they shoulde see him slayne at Ierusalem without a cause shoulde be troubled at the straungenesse of suche a sight For they were nowe admonished with these wordes that it was no meruaile if that citie which had beene accustomed to slaye or stone the Prophetes shoulde cruellye slaye their Redeemer But heereby it appeareth howe much it is conuenient to attribute to places God had giuen such notable ornamentes to no citie in the world nor so honourablye exalted anye as this yet wee see how vnthankfull it became Now let the Pope compare the seate of hys the euerye with that holye Citie what shall hee finde worthye of the like honour his hyred flatterers doe boast to vs that fayth flourished there in times past If we shoulde graunt that to be true if it appeare at this daye to be alienated falne away from Christ through infidelytie and that it is full of innumerable sacrilegies howe fondly doe they glorye that the honour of the supremacye is tyed vnto it And lette vs rather learne by this example worthye to bee remembred that the higher anye place is sette by the great benefittes of GOD and thereby exempted from other places there aboutes if it degenerate it shall not onelye bee spoyled of those ornamentes but it shall bee so much more odious and execrable beecause it hath filthily polluted the glory of God by defiling the bewtie of his graces Howe ofte woulde I. It is rather a woorde of disdaine then of compassion Hee pittyeth as yet the citie it selfe ouer the which hee had wepte a litle beefore but hee dealte more hardlye and sharpelye towardes the Scribes the aucthours of saluation as they had deserued Neither dooth he spare the rest for that they were all faulty allowers and companions of the same sinne but hee prouing all alike guiltie inueigheth specyallye against theyr leaders and guydes which were the cause of all those euilles Now the vehemencye of the speach muste bee noted If the grace of GOD hadde beene simplye denied to Ierusalem theyr vnthankfulnesse might so much the lesse haue bin excused but sith God tried by louingnesse and gentlenesse to allure the Iewes vnto him and preuayled nothing by so great gentlenesse the offence of
they should make their ennemies ashamed But thoughe Christe giueth at the same tyme a minde and power to speake yet I do thinke that he meant another thing by ioyning these two words togither as if that Christ shuld promise that he woulde gouerne their tongues so that they shoulde answeare wisely and to the purpose He addeth further that this wisedome shoulde haue the victory against all theyr ennemies because they coulde not resist nor speake agaynste the same Not that their impudencie should giue place to the truthe but because the truth against the which they sette themselues in vaine should triumph ouer their frantike boldnesse And I would that all men that are required to make confession of their faith woulde repose themselues in thys hope for then the power and maiestie of the spirite would shewe it selfe farre otherwise to the ouerthrowe of sathans ministers Now while we are caryed partly by our owne sense and puffed vppe with pride we runne headlong rashly or goe further forwarde then is mere and partly we are withholden and restrained with peeuish fearfulnesse and wofull experience sheweth that we are destitute of the grace of God help of his spirite Further when in Mathew and Marke Christ calleth it the spirite of the father which speaketh in vs and sayeth heere that hee himselfe will giue vs a mouth we do gather that it is proper and peculiar to him to directe vs by the spirite LVKE 19. By your patience possesse your soules Christe doth here teache his disciples a farre other way to preserue life then the reason of manne would teache For euery manne doeth naturally desire to keepe his life in safety and we doe all seeke for those meanes of preseruation which wee thinke to be best and we flee from all daunger to be short we seeme not to liue except we be well garded And Christ giueth vs this fortresse for our life that we should walke through fire water and swordes alwayes in daunger of death And truely no manne committeth his spirite rightly into the hand of God but he which is alwayes ready to die and learneth euery day to liue In summe Christ commaundeth vs to possesse our life both vnder the crosse and amongst the continuall terrours of death MATH 10. And then shall many be offended Nowe he rehearseth the temptations which shall come by euill examples And this is very grieuous and harde to ouercome when Christ himselfe should be a stone of offence to many whereat some shoulde stumble or others at the sighte thereof should goe backwarde and others doe fall away 1. Peter 2. 7. 8. And it seemeth to me that Christ in this woorde comprehendeth diuers kindes of troubles because they doe not onely fall away which were entred into a right course but many become enemies to Christ others forgetting modesty and equity become raginge madde others become prophane men and cast of all sense and feeling of godlinesse others do take themselues liberty in such troubles to commit sinne 11. Many false prophets shall arise This admonition differeth froÌ the former where Christ sayeth before that many shuld come in his name For there he spake onely of the deceiuers which shortly after the entrance of the gospel shuld fain theÌselues to be Christes But now he saith that there shuld false teachers arise which shuld corrupt the fouÌd doctrine with errours as Peter teacheth that the church shuld be in no lesse daÌger of this mischiefe vnder the gospel then it was before vnder the law 2. Pet. 2. 1. wherfore there is no cause why errors the subtil practises of sathan the corruptions of godlines shuld ouerthrow the minds of the godly because that no man is rightly established in Christ but he which hath learned to staÌd against such assaults For this is a right trial of our faith when it standeth without remoouing against such false doctrines as shal arise And he doeth not only say that false prophets shall come but also that they shal be so subtile as to deceiue so as they shal draw sectes after them And heere we haue neede to take great heede because the multitude of them which follow errours do as a violent storm enforce vs to turne our course if we be not throughly setled in God whereof there is somewhat spoken before 12. Because that iniquitie shall abounde No man should be ignorant howe farre and wide this mischiefe shoulde spreade it selfe but very fewe doe marke it For sith the light of the Gospell doth more plainly discouer the malice of men the desire to doe well waxeth colde and is almost quenched euen in good and well minded men For euery man thinketh with himselfe that those things are loste which are done for this or that man for that experience and daily vse declareth that all menne almost are vnthankefull or faithlesse or wicked Truely a great a dangerous temptation For what can bee more absurde then to allowe of that doctrine which seemeth to ouerthrowe the loue of godlinesse and the force of charitie But where the Gospel taketh place charitie with the heat wherof the hearts of all men should be enflamed rather waxeth colde But the fountaine of this mischiefe must be noted which Christe vttereth thus For many doe waxe faint because that for weakenesse they cannot stand in the floud of iniquitie which floweth euery where Christ then requireth his disciples to be thus strong as they may stande fast in these wrastlings As Paule commaundeth 2. Thes. 3. 13. that we should not be weary of behauing of our selues louingly and kindely Therfore though the loue of many being ouerwhelmed with the abundance of sinnes shoulde waxe colde Christ sayeth that this let must also be ouercome least that the faithfull for such euil exaÌples shuld giue ouer as men tired Therfore he rehearseth that sentence that no man can be saued but hee which shall striue lawfully and shall continue to the ende 14. And this Gospell of the kingdome shall be preached VVhen the Lorde had preached suche a sermon as had giuen no small occasion of sorowe thys consolation was added in very good time either for the raising vp of the mindes ouerthrowen or for the strengthening and staying of them that are falling for what soeuer sathan shall deuise and how many stirres so euer he shall make yet the Gospell shall goe forward vntill it be spredde through the whole world And though this was incredible yet it behooued the Apostles hauing this warrant of their maister to hope well beyond hope and with courage to goe forwarde to discharge their calling Some doe obiecte the Antipodes and other people which do dwel farre away which as yet haue heard nothing of Christ but it is easily answeared For Christ doeth neither note all the perticular partes of the world neither doeth he appoynt any certaine time but only sayeth that the Gospell which all men thought shoulde bee speedily banished out of Iudea the proper dwelling place shoulde be spred to the
absurditye if in prayers there be not alwaies a present consideration of all things for the keeping of a distincte order But in that after Marke which Christ sayeth that all things are possible with God tend not to this end as to set his power at controuersie wyth his vnchangeable truth and constancy but because there was no hope as it vseth to come to passe in things that are without hope of recouerie he throweth himselfe into the power of God By the word cup or pot as it is sayd other where is noted the prouidence of God which disposeth to all men a measure of the crosse and of afflictions euen as the housholder measureth out a part to euery seruant deuideth the portions amoÌgst the children Neuerthelesse not as I will VVe do see how Christ restraineth his affection euen at the first and bringeth himselfe quickly into order But first here it may be demanded howe his wil was free from all fault which yet agreed not with the will of God For if the will of God be the only rule of that which is good and right it followeth that all affections which do differ from the same are corrupt I do answear though this is the true right line to haue all our affections framed to the will of God yet there is a certaine shewe of some ouerthwart difference which is not faulty nor is imputed for sinne as if any man should desire to see the estate of the church quiet and flourishing if he shoulde desire to haue the children of God freed from troubles that all superstitions should be taken away the rage of the wicked repressed that they shuld not hurt Sith these things of themselues are good the faithfull may rightly desire them though the pleasure of God be otherwise who wil haue his sonne to raigne amongst enemies his children to be exercised vnder the crosse and the victory of faith and the Gospell to be made glorious wyth the contrary assaults of sathaÌ VVhe see how the praiers may be godly which in shew do differ from the wil of God because that God wold not haue vs alwaies exactly scrupulously to search what he shall determine but he permitteth vs to search from him that which is mete for the capacity of our vnderstanding Yet the question is not throughly answeared For when it was sayd euen now that all the affectioÌs of Christ were rightly ordred how doth he now correct himself for he bringeth his affection so downe into order as if he should haue been out of order Truely that patient moderation wherof I spake doeth not appeare in hys firste prayer for as much as in him lieth he refuseth denieth to execute the office of the mediator I answear there was no fault in it that the terrour of death being set before him there came withall such a darknesse that all other thinges beinge sette aside hee brake oute to that praier Neither is it necessary subtilly here to dispute whether he coulde be forgetfull of our saluation for this one thing shoulde suffice vs when he brake into this prayer for the auoiding of death he thoght not of other things which might haue stopped the same If any man will except that the first motion which shoulde haue beene brideled before it had runne out any further was not so tempered as it was meete it should I answear in the corruption of our nature there cannot be seene the heate of affections with that temperature that was in Christ but this honour must be giuen to the sonne of God that we iudge not him by our selues For al the affections of the flesh do so burne in vs that they breake out into a froward stubbernnesse or at the least they haue some dregges mixed wyth them And so Christ was mooued both with sorrow and feare that yet he kept himselfe within measure Nay as diuers partes in a song differing amongst themselues are so farre from hauing any discord that they do rather make an agreeable and a sweete harmonie so in Christe there was a notable example of a due proportion betweene the wils of God men how without contrariety repugnaÌcie they do differ amongst themselues This place doeth euidently declare that the olde heretikes which were called the Monothelites were too folish in that they imagined Christ to be endued with one the same wil. Neither yet as he was God willed he any other thing then the father Therefore it followeth that the affections of his humane soule were distinguished from the secreat counsel of God But now if it was meete that Christ should leade his wil prisoner that he might make it subiect to the wil of god though it was so wel ordred how carefully must we kepe vnder the libertye of our affectioÌs which alwaies are both caried without coÌsideration hedlong and are filled with frowardnesse If that the spirite of God shoulde gouerne vs so that we would nothing but that which is agreable to reason yet we owe this obedience to God to beare with patience that our praiers are not alwaies grauÌted For this is the modesty of faith to grauÌt to god that he shuld determine otherwise then we desire This rule must be especially holden where we haue not any certaine special promisse that we aske not any thing but vnder this condition that God shoulde fulfil that which he hath determined which cannot be but by our resigning of our vowes vnto him Now it is demanded what Christ profited by praier The Apostle to the Heb. chap. 5. 7. sayth that he was heard of his feare for so that place may be expouÌded and not as it is commonly red for his reuerence further that shuld not agree if Christ had simply feared death for he was not deliuered from the same VVherof it followeth that for feare of a greater euil he was driueÌ to pray against death For when he sawe the wrath of God set against him for that he stode at his seat of iudgement loaden with the sins of all the world it was necessary for him to fear at the bottomlesse depth of death Therfore though he sustained death yet because the sorrowes of death were losed as Pet. teacheth Act. 2. 24. in the wrastling he went away conquerour the Apostle hath good cause to say that he was heard of his feare Vnlearned men do heere rise vp and they cry out that it is a thing vnwoorthy that Christ should be afraid of being swallowed vp of death But I woulde that they shoulde answeare me what feare doe they thinke it was that wrong drops of bloud out of Christ for that mortal sweat could neuer haue come but of a fearfull vnwonted horror If any man at this day shuld sweat forth bloud that in such abundance that the drops ranne down to the ground it shuld be an incredible wonder if this shuld befall to any man for fear of death we would say that he had a faint a womannish hart 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 strickeÌ 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 teÌptations 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 teÌptations And it is not lawful to think y t he dissembled any thing wheÌ he coÌplained 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 froÌ 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 froÌ speaking to god but they do rather by the exaÌple of Christ continue their prayers while they holding on so loÌg 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 coÌfort in his sorrow to haue his disciples fellowes coÌpanions with him but of the coÌtrary 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 huÌbling wherof Paul maketh mention Phil. 2. 7. it is no maruell if the sluggishnes of them whoÌ he had chosen for his felowes added a great heauy burden to his sorow For he doth not expostulate the matter with theÌ 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 haÌd so that if you take not hede you shall presently be swallowed vp of teÌptation 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 defeÌce 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 theÌ forward to praiers because they wer not yet sufficieÌtly furnished with the strength of the spirit VVherfore this admonitioÌ 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 diligeÌtly 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 coÌmit himselfe to his father For he doeth no more desire that the cup shuld passe froÌ him but passing by that request he resteth rather vpon this that he may obey the couÌsel of god But this proceding is not expressed by Mar. nay when he returned the secoÌd time it is said that he rehersed the same praiers And certainly I think that as oft as he praid he was driueÌ with fear horror to seke to escape death Yet it is probable that the second time he was more beÌt to yeld obedieÌce 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 loÌger the more earnestly as if it had ben a coÌtinual course of praier But we know that the Euangelists somtime omitting the circumstances do only set downe the sum Therfore wher he sayth that Christâ 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
be esteemed by the iudgement of the flesh for it doeth oft fall out that God doeth suffer them to bee miserablye afflicted whome yet hee loueth Therefore if we be miserably vexed in body let vs take heed least the bitternesse of the griefe take away the tast of the goodnesse of God but rather let this one comfort temper and mollifie all our euils assone as God taketh vs into his fauour what troubles so euer we doe suffer they doe further vs towardes saluation So it shal come to passe that our faith shall not only escape from all miseries with the victory but it shall sweetely be at rest euen in the midst of the bearing of afflictions Mathew 27. Marke 15. Luke 23. 45. Nowe from the sixte houre was there darkenesse ouer al the land vnto the ninthe houre 46. And about the ninth houre Iesus cried with a loude voyce sayinge Eli Eli lamasabacthanie that is My God my God why hast thou forsaken mee 47. And some of them that stoode there when they heard it sayde This man calleth Elias 48. And straight waye one of them ran and toke a spong filled it with vineger and putte it on a reede and gaue hym to drinke 49. Other sayde let be let vs see if Elias will come and saue him 50. Then Iesus cried againe with a loude voyce and yeelded vp the ghoast 51. And behold the vaile of the Temple was rent in twain from the toppe is the bottome and the earth did quake and the stones were clouen 52. And the graues did open themselues and many bodies of the Sainctes whiche slepte arose 53. And came out of the graues after his resurrection and went into the holy Citie and appeared vnto many 54. VVhen the Centurion they that were with him watchinge Iesus sawe the earthe quake and the thinges that were done they feared greatlye saying Truely this was the sonne of God 55. And many womenne were there beholding him a farre off which had followed Iesus from Galile ministring vnto him 56. Among whom was Marie Magdalen and Marye the mother of Iames and Ioses and the mother of Zebedeus sonnes 33. Now when the sixt houre was come darkenesse arose ouer all the lande vntill the ninth houre 34. And at the ninth houre Iesus cried with a loude voyce sayinge Eloi Eloi lamasabacthani which is by interpretation my God my God why hast thou forsaken me 35. And some of them that stoode by when they hearde it sayde Beholde he calleth Elias 36. And one ranne and filled a sponge full of vineger and putte it on a reede and gaue hym to drinke saying lette him alone lette vs see if Elias will come and take him downe 37. And Iesus cried wyth a loude voyce and gaue vppe the ghoast 38. And the vaile of the Temple was rent in twaine from the top to the bottome 39. Nowe when the Centurion whiche stoode ouer agaynste hym sawe that he thus cryinge gaue vppe the ghoast he sayde Truely this man was the Sonne of God 40. There were also women which beheld a far off among whom was Mary Magdalen and Marye the mother of Iames the lesse and of Ioses and Salome 41. VVhiche also when hee was in Galile followed him and ministred vnto him and many other womenne whiche came vp with him vnto Ierusalem 44. And it was about the sixt houre there was a darknesse ouer all the lande vntill the ninthe houre 45. And the Sunne was darkened and the vaile of the Temple rent thorough the mids 46. And Iesus cried with a loude voyce and sayd Father into thinâ handes I commend my spirite And when hee thus had sayde he gaue vp the ghoast 47. Nowe when the Centurion sawe what was done hee glorified God saying of a suretie this man was iust 48. And al the people that came togither to that sight beholding the thinges which were done smote their ãâã and returned 49. And all his acquaintaunce stoode a far off and the women that followed him from Galile beholding those things 45. Now from the sixt houre Though in the death of Christe the infirmity of the flesh for a while couered the glory of the Godhead yea the Sonne of God himself lay without forme vnder reproch and contempt and as Paul saith he was made of no reputation yet the heauenly father ceased not to adorne him with some marks and when he was at the lowest cast hee erected some tokens of the glory to come which might strengthen the mindes of the godly against the offence of the crosse So the maiesty of Christe was royally set forth by the darkning of the sun earthquake cleauing of rockes and renting of the vaile euen as if heauen and earth shoulde yeelde the worshippe due to their maker and framer But first it is demaÌded for what purpose the sunne was eclipsed For where the old Poets in their tragedies do faine that the light of the sun is withdrawn froÌ the earth where any notable offence is committed teÌdeth to note the greatnes of the wrath of God this fantasie was gathered of the common sense of nature Therefore some interpreters doe think that God sent darknes in signe of detestation as if God by darkning the sunne should hide his face from the moste filthy wickednes of all Others do say that by the darknes of the visible sunne was the death of the sunne of righteousnes declared Others had rather to applye it to the making of that nation blind which followed shortly after For the Iewes reiecting Christ after he was taken from amongst them were depriued of the light of the heauenly doctrine neither was there any thing left them besides the darknes of desperation But I do rather thinke that this people because they would not see the light they were so blockishe were stirred vp by darknes to consider the wonderful counsel of God in the death of Christ. For the vnwonted alteration of the order of nature if they had not beene altogether hardned should haue earnestly moued their senses to attende to that renewing of the woorld to come In the meane while a sight full of terrour was shewed them that they myght feare before the iudgment of God And truely this was an incomparable testimony of the wrath of God that spared not his onely begotten Son neither could he otherwise be appeased then by the price of that sacrifice But where the Scribes and Priestes and a great part of the people carelesly neglected and as it were with closed eyes passed by the darkeninge of the Sunne their woonderfull madnesse shoulde make vs afraide For they must of necessitye be more blockishe then the brute beastes who being warned by such a woonder of the rigour of the heauenly iudgement ceased not their scoffing But this is the spirit of amasednesse and giddinesse wherwith God maketh the reprobate drunken after that he hath long striuen with their malice In the meane while let vs learne that after they are bewitched with the sleightes
glory partely one that will plague their filthy falshood 48. And streight way one of them ran Hereof a probable coniecture may be gathered that when Christe had once refused drinke it was offred to him againe to trouble him Though withal it is likely that at the first he had vineger reached vnto him in a cuppe before that he was lifted vp on high afterward when hee now hung vpon the Crosse it was put to hys mouth in a sponge MAR. 36. Saying let him alone That which Marke here deliuereth that a soldiour reaching him vineger said Let him alone let vs see c. and Matthew attributeth this speach to others there is no repugnancye in it For it is likly that one began the scorning which being greedily accepted by others raised this cry amongst them all So the word Let him alone is not a word of forbidding but of scorning Therefore he which first scorned Christ speaking ironically to his fellowes Let vs see saith he whether Elyas wil come presently others followed and euery one sange the same song to his neighbour as it coÌmonly coÌmeth to passe in such mutual agreemeÌt And it is no matter to stand either vpon the plural number or the singuler for let him alone signifieth as much in the singuler number as in the plurall for the verb is put in steede of an interiection as if they had said st st 30. Then Iesus cried againe Luke who maketh no mention of the firste crying doth report the wordes of the second cry which Matthewe and Marke doe passe ouer And hee saieth that hee cried Father into thy handes I commend my spirit wherein he declareth that though hee had bene hardlye shaken with violeÌt temptations yet his faith was not shaken but alwaies kept his place inuincible For there could not haue beene a more notable triumphe shewed then when Christe boldly bragged that GOD was a faithfull keeper of his soule which all men thought to be lost Further because he had spoken to the deaffe he went straight to God and layde down the testimony of his faith in his lappe His wil was that men shuld heare that which he spake but though hee preuailed nothing with men he was content that God alone did witnesse with him And truely faith cannot be more certeinly and firmely approued then where a godly maÌ when he seeth himselfe beaten on euery side that he findeth no comfort in menne despising the madnes of al the world doth vnlade his sorowes and cares in the bosome of God and resteth in the hope of his promyses And though it seemeth that he tooke this manner of praier which hee vsed out of the Psal 31. 6 yet I doubt not but that according to the cyrcumstance of the time he applied the same to his present vse as if he had said I see O father my self by al mens mouthes appointed to destruction my soule drawn after a sort hither thither and in the meane while according to the flesh I do feele no helpe in thee Yet that shall not stop me but that I will lay vp my spirit in thy handes and will quietlye lye down in the secret custody of thy goodnes Yet it is to be noted that Dauid in that place which I cited euen now praid not only for this that his soule being receiued into y e hand of god might remain aliue safe after but he commended his life to the Lord that being protected by his defence he might be in happy estate as well liuing as dying He sawe himselfe continually assaulted with many deathes therefore nothing remained but that he should coÌmit himselfe to the inuincible defence of God Further where he appoynteth God to be the keeper of his soule he glorieth that it is safe froÌ all danger and withall he quietly prepareth himselfe to meete with death when it should so seeme good to God because that euen in death the Lord himselfe doeth keepe the soules of his children Nowe because that was first taken away from Christe that hee shoulde commit to his father his soule to be preserued in the transitoriâ estate of the earthly life he going chearefully to die desireth to be saued out of the world For therefore doeth God chiefly receiue our soules into his custodie that our hope shoulde clime vp aboue this shadowish life Now let vs remember that Christ commended his soul to his father not in his own priuate respect but coÌprehended al the soules of his faithful ones as it were in one bundle that they might be saued togither wyth his Yea in this praier he begate vnto himselfe this right of preseruing al soules so that the heauenly father not onely for fauour of him vouchsafeth to take them into his custody but resigning those things which beloÌged to himself to him he coÌmitted them to him to be preserued And therfore Stephen at his death deliuereth his soule into his hande Act. 7. 59. Lorde Iesu sayeth he receiue my spirite By whose example who soeuer will beleeue in Christ shal not at his death breath out his soule into the aire but it shall goe to a faithful keper who keepeth safely whatsoeuer is committed vnto him of the father The crie doth shew againe the vehemencie of the affection for it is not to bee doubted but that Christe brake not out of the straites of temptations wherein hee was holden bounde without earnest and ardent trauaile Thoughe withall by this hie and loude cryinge his will was to declare to vs that his soule shoulde be preserued and safe from death to the ende that we beinge furnished with the same hope might chearefully depart out of this transitorie cottage of our flesh 51. And beholde the vaile of the Temple VVhere Luke mixeth the renting of the vaile with the darkening of the Sun as if it befel before the death of Christ is an inuerting of the order For the Euangelistes doe not exactly obserue the moments of times as it is often seene And it was not likely that the vaile should be rent before the sacrifice of expiation was finished because Christe the true and eternall Priest abolishing the figures of the law then opened to vs by his bloud the way to the heaueÌly sanctuarie that we should not stand nowe a farre off in the Courte but come freely forth into the sight of God For so long as the worshipping of God in shadowes endured there was a vaile set vp in the earthly sanctuarie which kept thence not only the peoples feet but also their eyes But Christe wyping out the hande wryting which was contrary to vs Col. 2. 14. tooke away all hinderance that we enioying him for a mediatour should be all made a royall priesthoode Therefore the renting of the vaile was not only the abrogation of the ceremonies which were of force vnder the lawe but also an opening of the heauens so that now God doeth familiarly call the members of his sonne vnto him In the meane while the Iewes were admonished that
goe vnto them they were greatly afraide as if they should defile themselues the doctrine Act. 10. 28. Baptising them Christe commaundeth that they shoulde be baptized which shoulde giue their name to the Gospell and should professe them selues to be disciples partlye that it mighte be a witnesse vnto them of eternal life before God partly that it might be an outward signe of faith before men For we knowe that by this signe God doeth witnesse vnto vs the grace of his adoption for he grafteth vs into the body of his sonne that he might account vs to be of his flocke and therefore our spirituall washing wherewith he reconcileth vs vnto himselfe and the new righteousnesse are there represented But as God confirmeth his grace vnto vs by this zeale so who soeuer doe offer themselues to baptisme they do in like maner binde their faith as it were by giuing of an obligation Also sith the Apostles haue these dueties expreslye committed to their charge togither with the preachinge of the Gospell it followeth that there are no other lawfull ministers of Baptisme but they which doe also minister doctrine Therefore where libertie hath beene graunted to priuate men and also to women to baptise because it is not agreeable to the institution of Christ it was nothing else but a meere prophanation Also where the first place is appoynted for doctrine there is a true differeÌce set down betwene this mysterie and the adoulterous rites of the Gentiles wherwith they do enter theÌselues into their religions for vntill God by his word shal giue life to the earthly elemeÌt it is made no sacrameÌt for vs. As superstition hath a preposterous emulation at all the works of God so folish men do frame diuers sacraments according to their owne pleasure but because they want the woorde as the soule they are vaine and toyishe shadowes VVherefore let vs note that by the power of the doctrine it commeth to passe that the fignes doe put on a newe nature so as the outwarde washing of the flesh beginneth to be a spirituall pledge of regeneration by the doctrine of the Gospell goinge before and this is the right consecration in steade wherof popery hath brought in vppon vs magicall exorcismes And therefore it is sayde in Marke He that shall beleeue and be baptised by which woordes Christ doeth not onely exclude hypocrites from the hope of saluation who beinge without faith are onely puffed vp with the outward signe but hee ioyneth baptisme to the holy bande of doctrine that this should be nothing else then an addition to that But because Christe commaundeth them to reache before he commaundeth to baptise and willeth that onely beleeuers be receiued to baptisme baptisme seemeth not to be rightly ministred except that faith should goe before And vnder this pretence the Anabaptists haue stirred much against the baptisme of infants Yet it is not harde to be answeared if any manne shall consider the reason of the commaundement Christ commaundeth that the embassage of eternall saluation should be caryed to all the Gentiles hee confirmeth the same by adding the seale of baptisme And there is good cause why the beleuing of the woorde is sette before baptisme sith the Gentiles were altogither straungers from God and had no fellowship with the elect people For otherwise it should haue beene a lying signe which should offer forgiuenesse of sinnes and the gift of the spirite to vnbeleeuers who as yet were not the members of Christ. And we knowe that they are gathered by faith who were before dispearsed Nowe it is demanded vppon what condition God adopted them to be his sonnes which before were straungers It cannot certainly be denied when hee once accepted them into his fauour but that hee extendeth the same to their children and nephewes At the comming of Christ he shewed himselfe generally to be a father both to the Gentiles and to the Iewes Therefore it is necessary that the promisse which was in times past made to the Iewes shoulde also at this daye be of force amongest the Gentiles I will be thy God and the God of thy seede after thee Gen. 17. 7. So wee see them which by faith are entred into the Church of God to be accounted for the members of Christe and also to be called to the enheritance of saluation And yet baptisme is not by this meanes separated from faith or doctrine for though yong infants doe not as yet by reason of their age take holde of the grace of God by faith yet God accepting of theyr parents doeth also embrace them I doe therfore deny it to be rashly done to baptise infants whereto the Lord doth call them while he promiseth them to be their God In the name of the father This place doeth teache the full and euident knowledge of God the which beinge but darkely shadowed foorth vnder the lawe and the Prophets at the lengthe sprange foorth vnder the kingdome of Christe The olde fathers neuer durst call God their Father if they hadde not taken this hope from Christe theyr head neither were they altogither ignorant of the eternall wisdome of God which was the fountaine of light and life It was also one of their confessed principles that God shewed forth his power in the holy ghost But at the arising of the gospell God was much more manifestly shewed vnder the three persons for the father then reuealed himselfe plainly in the sonne his liuely and expresse image and Christ himselfe lightening the world by the cleare brightnesse of his spirite made both him himselfe to be knowen But it is not without cause that heere is expresse mention made of the Father of the Sonne and of the spirite for the force of baptisme cannot be apprehended otherwise then by beginning at the free mercy of the Father who reconcileth vs vnto himselfe by hys only begotten Sonne then shall Christ himselfe appeare before vs wyth the sacrifice of his death and at the length the holy ghost shal also come by whome he washeth and regenerateth vs and at the length he maketh vs partakers of all their good giftes So we do see that we do not rightly know God except that our faith do distinctly conceiue three persons in one essence and that the efficacie and frute of baptisme doth come from thence that God the Father adopteth vs in his Sonne and by the Spirit we being purged from the silthinesse of our fleshe he refourmeth vs to righteousnesse MAR. 16. He that shall beleeue This promisse was added that it might allure all mankind to faith as againe for the terrifying of the vnbeleeuers there followeth a denounced sentence of grieuous destruction But it is no maruel that saluation is promised to the faithful for by beleuing in the only begotten sonne of God they are not only accouÌted amongst the sonnes of God but being endued with the righteousnes of his grace and with the spirit of regeneration they do possesse the summe of eternal life Baptisme is ioyned
impudencie of our aduersaries is on this behalfe Now that I may speake somewhat particularly of my selfe although I am persuaded that all the worlde doeth know how I haue instructed this church with many of my writings yet I thoght it would be worth y e paines if there should some monumeÌt therof be extant which should be dedicated vnto you For it skilleth much that that kinde of doctrine be set before all men which you know I haue taught And although I haue endeuoured to profite you the people which is coÌmitted vnto you euen after my death in those bookes which I haue hitherto published it is not meete that that doctrine whiche hath flowed out of your Citie vnto other nations far wyde shoulde bring foorth fruit pentifully be neglected in her owne place yet I hope that this coÌmentarie which is peculiarly coÌsecrated vnto your name wil take deeper root in your memory And that this thing may com to passe I beseech the liuing God so deeply to write the same in your harts that it may not bee blotted out by any subtile sleight of SataÌ For it is in his hands to giue successe vnto my labors who hath of late giuen mee this minde to desire nothing more theÌ faithfully to care for the saluatioÌ of you al. Furthermore as I profes before the world that I am far froÌ that diligeÌce of a good shepheard which is exacted froÌ other vertues which the greatnes excelleÌcy of mine office do require do coÌtinually before god bewaile mine estate for that I am troubled with so many vices whiche do hinder my course so I dare protâst that I waÌt no faithfulnes good will And if in the meane while the wicked do not cease to repine speak against me as it is my dutie by well doing to refute their slanders so it shal be your part to suppresse the same by that holy authoritie wherin you excell Farewell my right honorable Lordes whom I ought to reuerence in Christ vnto whose tuition I commit you At Geneua the first of Ianuary 1553. The Argument vpon Iohn IT is well knowen what this woorde Euangelium or Gospel doth signifie amongst the Grecians and in the scriptures it is chiefly taken for the ioyfull and happie message of that grace which is giuen vs in Christe to the ende we may learne despising the worlde the fâaile riches pleasures therof to desire this incomparable treasure with our whole hearte and to imbrace the same being offered vnto vs. That is naturally engrafted in vs all which wee see the wicked doe namely to reioyce inordinately in the vaine pleasures of the worlde and to bee touched either with none or els with a very slender feeling of spirituall good thinges Therefore to the ende that God may reforme in vs this fault he calleth that message which he commandeth to be published coÌcerning Christ by this name Euangelium or Gospel For hee doth thereby tell vs that true and perfect ioy can be had no where els that without all doubt wee haue in him the blessed life in all pointes perfect Certaine there bee who extende this woorde Gospell vnto all the free promises of God which are also dispearsed in the lawe and the prophetes Neither is it to bee denied but that God so often as he doth testifie that hee will bee mercifull vnto men and forgiue them their sinnes doth also offer Christe whose propertie it is wheresoeuer hee shineth to spreade abroade the beames of ioy Therefore I confesse that the fathers and wee are partakers of one and the same gospel as touching the faith of free saluation yet because the spirite doth vsually speake thus in the Scriptures that the Gospel was published when Christe came let vs also retaine the same maner of speech and let this bee the definition of the Gospel which I haue set down that it is a solemne publishing or proclayming of the grace reuealed in Christe In which respect the Gospel is called the power of God to saluation to all that beleeue because God doth therein make manifest his righteousnesse It is also called the embassage whereby he reconcileth men vnto himselfe Furthermore inasmuch as Christe is the pledge of Gods mercie and of his fathers loue towardes vs therefore is he also the proper matter of the Gospel Heereby it commeth to passe that the histories which declare that Christe appeared in the flesh dyed and was raysed vp againe from the death and was at length receiued vp into the heauens are properly called the Gospel For although the new Testament be called by this name according to that reason which of late I alleadged yet is it come to passè by vse and custome that that parte which doth testifie that Christ was exhibeted vnto vs in the flesh dyed rosâ againe from the death is so called by Synecdoche But because the bare historie were not sufficient yea should profite nothing vnto saluation the Euangelistes doe not simplie shewe that Christe was borne that hee died and became the conquerour of death but they doe also declare to what ende he was borne to what ende he died and rose againe and what fruite we reape thereby Yet there is this difference amongest them that the other three set downe more at large the life and death of Christe but this Euangelist of ours standeth more vpon the doctrine wherein both the office of Christe and the force of his death and resurrection is declared They doe not conceale that Christe came to the end he might bring saluation to the worlde that he might make satisfaction for sinnes by the sacrifice of his death Finally that he might in all points fulfill the function of a mediatour like as Iohn doth also stande somewhat vpon the historicall narration but the doctrine which sheweth vnto vs the force and fruite of Christ his comming appeareth more plainly in this Euangelist then in the other And whereas it is all their drift to make Christe manifest the former Euangelistes bring forth that I may so speake his body and Iohn bringeth foorth his soule VVherfore I vse commonly to call this Gospel the key that openeth the gate vnto the vnderstanding of the other For whosoeuer shall perfectly vnderstande of what power and force Christe is as it is heere in plaine wordes set downe hee shall reade with profite those thynges which are deliuered by the other concerning the manifestation of the Redeemer It is thought that Iohn was most of all mooued to write for this cause and to this ende that hee might defende the diuinitie of Christe againste the wicked blasphemies of Ebion and Cerinthus and this doth Eusebius and Hyerome report according to the opinion of the olde writers but whatsoeuer was the occasion that caused him to write at that time yet it is not to bee doubted but that God did farther prouide for his Churche Therefore hee did so indite to the Euangelistes that which they shoulde write that
the Hebrewes 12. 25. comparing the law and the gospell together saith Seeing that they escaped not free who despised him that spake vpon earth take heede that yee despise him not which is from heauen Therefore Christe will be acknowledged in his ministers but so that hee remayne Lorde alone and that they be contented with the degree of seruaunts especially when the matter commeth once to a comparison he will be so distinguished that he may be chiefe 32 And that which hee heard and saw Iohn goeth forward in his office For to the ende that he may make readie disciples for Christe hee commendeth his doctrine for the certaintie thereof that he vttereth nothing but that which he receiued of his father Seeing and hearing are set against all manner doubtfull opinion vaine rumors and all manner of inuentions For he giueth them to vnderstande that he taught nothing but that which he knewe well But some man will say that he deserueth small credite who hath nothing but that which he hath hearde I aunswere that he meaneth by this worde that Christe was taught of his father so that he bringeth nothing but that which is diuine as it was reuealed vnto him by GOD. And that agreeth with all the person of Christe forasmuch as he was sent into the worlde of his father to be an interpreter and Embassadour Afterwarde hee reprehendeth the vnthankefulnes of the worlde which refused so certaine and faithfull a witnesse so wickedly and haynously And also hee remoueth a stumblyng blocke which might turne away many froÌ the faith hinder the course of many For as we are wont too muche to depende vppon the iudgement of men many do esteeme the Gospel according to the contempt of the world at least wheÌ they see it euery where reiected being preuented with this preiudice they are more loth and slow to beleeue Therefore so often as we see such waywardnes of the worlde yet let this admonition kepe vs in the constant obedience of the same that it is the truth which came from God VVhen hee saith that no man receiueth it his meaning is that there are very few and almost none that are faithfull if they be compared vnto the huge multitude of the wicked 33 And hee that receiued his testimonie Heere he exhorteth and incourageth the godly to imbrace the doctrine of the Gospel without feare As if he shoulde say that there is no cause why they should bee ashamed of their smalenesse of number sithence they haue God to be the authour of their faith who alone is aboundantly sufficient for vs like vnto all Therefore although the whole worlde doth discredit the gospel yet this ought not to keepe backe the godly from subscribing vnto GOD. They haue also that wherin they may quiet and pacifie theÌselues when as they know that to beleeue the gospell is nothing els then to subscribe vnto the Oracles of God In the meane while we gather that this is the propertie of faith to leane vnto God and to be established in his word For there can be no subscription vnlesse God doe speake first By which doctrine faith is not only distinguished froÌ all mans inuentions but also from an vncertaine and doubtfull opinion For it must be answereable vnto the truth of God which is exempted from all doubting Therefore as God cannot lye so it is an absurd thing for the faith to wauer Being armed with this defence we shall continue victorers continually with what engins soeuer Satan do goe about to trouble and shake vs. Out of this place also are we taught howe acceptable a sacrifice faith is before God For as he maketh most account of his truth so we cannot do him any greater worship then whilest that by our faith we professe that he is true then doe we giue him his due honour So men cannot do him any greater iniurie then when they doe not beleeue the gospell For hee cannot be spoyled of his truth but that all his glory and maiestie must be abolished And his truth is after a sort shut vp in the gospel and hee will haue the same knowen there VVherefore the vnbeleeuers leaue nothing for God so much as in them lyeth not that their impietie doth any whit impayre the credit of God but that as much as in them lyeth they reproue and accuse him of vanitie Vnlesse we be more then stony this so excellent a title wherewith faith is adorned ought to kindle in our mindes the most feruent desire of the same For what great honour is this whereunto God doth vouchsafe to extol miserable wretches that they who are by nature nothing els but lying and vanitie should be accounted meete to approoue with their subscription the holy trueth of God 34 For whom God sent Hee confirmeth the sentence next going before For he sheweth that we haue truly to deale with God when as we receiue the doctrine of Christe for Christe came from none other saue only from his heauenly father Therefore it is God alone that speaketh by him And truly we giue lesse honour vnto the doctrine of Christ theÌ we ought if we doubt to acknowledge it to be diuine Not by measure This place is expounded two maner of wayes for some doe extende it vnto the common dispensation that God who is the fountaine of all good thinges which can neuer be drawen drie is not emptied when he powreth out his gifts vpon men aboundantly They which take water out of any vessell to distribute it doe at length come vnto the bottome but we need not to feare any such thing in God for the aboundance of his giftes shall neuer be so large but that he can exceede the same whensoeuer he will with newe liberalitie This exposition seemeth to haue some colour because the sentence is indefinite yet do I rather follow Augustine who doth interprete this to bee spoken of Christe Neither ought this to be any let that there is as yet no mention made of Christ in this member seeing that the last member doth take away all doubtfulnesse where that is restrained vnto Christ which might seeme to be spoken generally of manie For without doubt these wordes are added expositiuely that the father hath giuen the sonne all things into his hand because he loueth him Therefore they are to be read in one text And the worde of the presentence doth signifie a continuall act For although he was once endowed with the spirite according to the chiefest perfection and yet notwithstanding he floweth continually as out of a fountaine farre and wide hee is therefore not vnfitly saide euen now also to receiue of the father But and if any man had rather expound it simplie the alteration of the tence is not straunge in such verbes Now the sense is manifest that the spirite was not giuen Christe by measure as if the facultie and store of that grace wherein he excelleth were limitted by some measure as Paul teacheth 1. Cor. 12. 7. and Eph. 4. 7.
that the spirite is giuen euery man according to the measure of the giuing so that none aboundeth vnto the full For seeing that this is the mutuall bonde of brotherly participation that no man be sufficient for himselfe apart but that one haue need of another christ differeth from vs in this that the father hath powred out vpon him the infinite aboundance of his spirite And truly the spirit must remaine in him without measure that we may all receiue of his fulnesse as it was said in the first chap. And to this ende tendeth that which followeth immediately after that the father hath giuen all things into his hand For Iohn doth not onely in these woordes shew foorth the excellencie of Christe but also the ende and vse of that plentie wherewith he is endowed namely that being appointed as an arbitratour of his father he may distribute vnto all men as it seemeth good vnto him and is expedient for them as Paul doth declare more at large in the 4. chap. vnto the Ephesians which I cited of late Therfore how much soeuer God doth inrich his children diuersly this is proper to Christ alone to haue all thinges in his hand 35 The father loueth the sonne and hath giuen all things into his hand 36 Hee which beleeueth in the sonne hath eternall life and hee that beleeueth not the sonne shall not see life but the wrath of God abideth vpon him 35 The father loueth the sonne But what meaneth this reason Doth he hate all other men VVe may easily answere that he intreateth not of the common loue wherewith God loueth men whom he hath created or other his workes but of that singuler particuler loue which beginning at the sonne doth flow vnto all creatures For this loue wherewith embrasing his sonne he embraceth vs also doth cause him to impart vnto vs all his good things by his hand 36 Hee which beleeueth in the sonne He added this that we may not only knowe that we must aske all good thinges of Christ but also vnderstaÌd and know the maner how to enioy them Furthermore he teacheth that this enioying consisteth in faith and that not without cause forasmuche as wee possesse thereby Christe who bringeth with him both righteousnesse and life the fruite of righteousnes And whereas faith in Christ is called the cause of life wee doe thereby gather that life is contained in Christe alone and that we are made partakers thereof only through the grace of Christe But all men doe not agree concerning this point how the life of Christ coÌmeth vnto vs. For som men do vnderstand it thus because through beleeuing we receiue the spirit which doth regenerate vs vnto righteousnesse we doe obtaine saluation by such a kinde of regeneration And although I confesse this to be true that wee are renued by faith that the spirite of God may rule vs yet I say that the free remission of sinnes is first and formost to be considered whereby we are made acceptable vnto God and also I say that all the hope of saluation is both grounded and doth consist in this alone because righteousnesse can by no other meanes be imputed vnto vs before God saue only whilest that he doth not impute vnto vs our sinnes But he which beleeueth not As he set before vs life in Christ that the sweetnesse thereof might allure vs So now he condemneth them vnto eternall death whosoeuer doe not beleeue Christ. And by this meanes doth he amplifie the benefite of god when he telleth vs that there is no other way to escape death saue the deliuerance which we haue in Christ. For this sentence dependeth hereupon that we are al lost in AdaÌ And if it be the office of Christ to saue that which was lost they do worthily abide in death who refuse the saluation which is offered in him VVe said of late that this doth properly appertaine vnto those who doe reiect the Gospel which is reuealed vnto them For although all mankinde bee wrapped in the same destruction yet there remaineth a heauier and double vengeance for those who refuse Christe their deliuerer And doubtlesse the intent of the Baptist was this by denouncing death to the vnbeleeuers to prick vs forwarde vnto the faith of Christ. Furthermore it is manifest that all that righteousnesse whiche the worlde doth thinke it hath without Christe is condemned and brought to nought by these woordes Neither is there any cause why any man should obiect that this is vniust dealing that those who are otherwise godly and holy should perish for this cause because they do not beleeue For in vain is there any holines feigned to be in men besides that which is giuen them of Christe Hee putteth this phrase to see life in steede of to enioy life And to the ende hee may the better declare that there remayneth no hope for vs vnlesse wee bee deliuered by Christe hee saith that the wrath of GOD abideth vpon the vnbeleeuers Although that which Augustine doth teach doth not much displease me that is that he vsed this word abide that we may knowe that wee are appointed vnto death euen from our mothers wombe because wee are all borne the children of wrath At least I doe willingly admit suche a kinde of allusion so we holde that that is the true and plaine meaninge which I haue set downe that death doth so lie vpon all vnbeleeuers doth so keepe them downe that they can neuer escape And truly althogh the wicked and reprobate be coÌdeÌned naturally yet do they bring vpon themselues another death through their infidelitie And to this ende is there power giuen to the ministers of the gospel to binde For this is the iust vengeance which besalleth mans stubbornnesse that they shoulde binde themselues with the bondes of death who shake of the wholesome yoke of God Chap. 4. 1 THerefore after that the Lorde knewe that the Pharisees had heard that Iesus did make and baptise more disciples then Iohn 2 Although Iesus himselfe did not baptise but his disciples 3 He left Iudea and went againe into Galilee 4 And he must needes goe through Samaria 5 Therefore he came into a citie of Samaria which is called Sichar nigh to the field which Iacob gaue to his sonne Ioseph 6 And there was the VVell of Iacob and Iesus being wearie of his iourney did sit downe thus vpon the VVell for as much as it was almost the sixt houre 7 There came a woman of Samaria to drawe water Iesus saith vnto her giue mee drinke 8 For his disciples were gon away into the citie to buie meate 9 The woman of Samaria saith vnto him howe is it that thou seeing thou art a Iews doest aske water of mee which am a Samaritane For the Iews meddle not with the Samaritanes 1 Therefore after that hee knewe The Euangelist being now about to intreat of the conference which was betwene Christ and the Samaritane doth first of all set downe the cause of his
Papistrie But because this place doth notably teach vs how disorderly these men deale who setting apart the commandement of God doe frame themselues according to the example of the fathers we must note how many wayes the worlde is wont to offend in this point For it oftentimes falleth out that the greater sort do folow those as fathers who are not to be accouÌted fathers So at this day we see y t when the Papists do with full mouth bable of the fathers they giue no place to the Prophetes and Apostles and when they haue named a fewe that are worthie of honour they huddle vp a great companie of men like to themselues or els descend vnto more corrupt times wherein although so grosse barbarisme had not so much gotten the vpper hand yet religion and doctrine were verie much corrupted Therefore we must diligently note the difference that none be accounted fathers saue those who we knowe well are the children of God and secondly those who haue deserued this degree of honour for the excellencie of their godlinesse Moreouer men doe oftentimes offend in that that they establishe a common lawe out of the fathers factes For the common people doth thinke that they doe not giue due honour vnto the fathers vnlesse they exempt them out of the number of men So that whilest that we do not remember that they were but men that might erre wee mixe vice with vertue hand ouer head whereupon followeth most wicked confusion in the maner of liuing For seeing that all mens actions are to be examined according to the rule of the law we make the ballance subiect to his weightes Finally whereas the imitating of the fathers is so much esteemed the worlde doth thinke that it doth offende freely after them The third vice is wicked emulation namely when as being neither endowed with the same spirit nor furnished with the same coÌmandemeÌt we take that for an example which some one of the fathers hath done Like as if some priuate man shoulde with the sworde reuenge the iniuries of his brethren because Moses did this if any priuate man shoulde punish whoremongers because Phinees did this Heereuppon did rise that fierce and cruel furie to kill their owne children as many do thynk because the Iewes would be like to their father Abraham As though this precept were general Offer vp thy sonne Isaac and not rather a particuler triall of one man It is pride and too much trust in men selues which for the most part bringeth foorth such emulation whylest that men doe arrogate to theÌselues more then they ought euery man is not contented with his owne measure In the mean season the fathers haue no true followers but a great many Apes And they also who shall throughly weigh with wisedome the writings of the auncient fathers will confesse that the greatest part of Monkery did flow from this fountaine Therefore vnlesse we will erre willingly we must alwaies take heede with what spirite euerie man is endowed what euery mans calling requyreth what is meete for euery one and what is giuen euerie man in charge Like vnto this third vice is there an other namely the confusion of times whilest that the posteritie being occupied in the examples of the fathers doe not thinke that there is another maner of working and doing prescribed them of the Lorde VVe may thanke this ignorance for the infinite heape of ceremonies wherewith the Church was ouerwhelmed in time of Poperie Immediately after the beginning of the Church men began to offend in this point because the foolish folowing of Iudaisme was of greater force then it should haue beene The Iewes had their sacrifices least the Christians should want such pomp they inuented a rite to offer vp Christe As if the estate of Christes church should haue been euer a whit the worse if all such shadowes had ceased whereby the brightnesse of Christ might be darkened But madnesse ranne further afterwarde and raged without measure Therefore least we erre in this point we must alwayes take heede vnto the present rule In times past perfumes lights holy garments the altare vessels and such like rytes did please God namely because there is nothing more acceptable or precious in his sight then obedience Now after Christ his comming the order was chaunged Therefore we must consider what he appointeth vs to doe in the gospel least wee doe rashly follow that which the father 's obserued vnder the law For that which was then a godly keeping of holy rytes shoulde at this day be wicked sacrilege This deceiued the Samaritanes because they did not consider in the example of Iacob what difference there was in the time It was lawful for the patriaks to erect altars euery where because the place was not yet ordained which the Lorde did afterward choose but after that God had giuen commandement that the temple shoulde be builded in the mount Syon that former libertie ceased In this respect Moses said Deut. 12. 8 After this yee shall not doe euery one that whichâ seemeth good in his owne eyes but onely that which I commaund you For after that the Lorde gaue the lawe he tyed the right worshipping of himselfe vnto the decrees of the lawe whereas the custome was before more free VVith the like cloake did they couer their fact who worshipped in Bethel For Iacob offered a solemne sacrifice there But after that the Lord had appointed the place at Ierusalem it was no longer Bethel but Bethauen Now we see what was the state of the question The Samaritanes did take the example of the fathers for a rule the Iewes were grounded in the commandement of God Although this woman had hitherto obserued the custome of her nation yet is shee not contented therewith Vnderstand here by worship not all maner of worship for it was lawfull for them to pray dayly euerie where but that whereunto sacrifices were annexed that it might be a publike solemne profession of religion 21 Beleeue mee woman In the first part of his answere he doth briefly abolish the ceremoniall worship which was instituted vnder the law For seeing that he saith that the houre is at hand which hath no proper and peculiar place of worshipping he giueth vs to vnderstande that that was teÌporal which was instituted by Moses that now is the time wheÌ the wall of separation shal be taken away By this meanes hee extendeth the worship of God farther being deliuered out of the former straites that euen the Samaritanes may be made partakers thereof VVhen hee saith that the houre doth come he putteth the presentence insteed of the future notwithstanding the meaning is that the abrogation of the lawe is now at hand as concerning the temple and the priesthood other externall rites In calling god father he seemeth by the way to set him against those fathers wherof the woman had made mention as if hee should say that god is a common father for all men
so that he may now be worshipped euery where without any difference of places or countries 22 You worship you know not what we worship that which we know because saluation is of the Iewes 23 But the houre commeth and now is when the true worshippers shall worshippe the father in spirite and truth for the father requireth to haue such to worship him 24 God is a spirite and they that worship him must worship him in spirite truth 25 The woman saith vnto him I knowe that the Messias shall come who is called Christe therfore when he shall come hee shall tell vs al thinges 26 Iesus saith vnto her I am he that talke with thee Now he doth more at large expound that which he touched briefly concerning the abrogating of the law Yet doth he deuide the sum of his speech into two members in the former hee condemneth the manner of worshipping god vsed among the Samaritanes of superstition error and doeth testifie that the Iewes did worship God wel and lawfully He addeth the cause of the difference because the certaintie of the worship which the Iewes vsed did appeare vnto them out of the worde of God but the Samaritanes had no certaintie from the mouth of God Secondly hee declareth that the rites which the Iewes kept hytherto should shortly haue an end 22 You worship that which you know not A sentence worthie to be remembred wherein we are taught that we must assay nothing rashly and by chaunce in religion because vnlesse knowledge be present we doe not any longer worship God but a false imagination or ghost Therfore by this thunderbolt are throwen downe all good intents as they cal them For we know that men can doe nothing els but erre when their own opinion doth rule them without the word of God or his commandemeÌt For Christ taking vpon him his countries cause and person doth teache that the Iewes doe much differ from the Samaritanes VVhy so Because of them commeth saluation saith he By which wordes he giueth her to vnderstand that they doe exceede them in this one point because God had concluded the couenant of eternall saluation with them Some do restraine it vnto Christ who came of the Iewes And truly sithence that all the promises of God are sure and certaine in him there is no saluation saue only in him But because it is out of doubt that Christ doth preferre the Iewes for this cause because they doe not worship any vnknowen power but one God who reuealed himselfe vnto them and who hath adopted them to be his people by this word saluation must bee vnderstood that wholesome manifestation which they had by the heauenly doctrine But why doth he say that it is of them when as it is rather committed to them that they alone might enioy it He alludeth in my iudgement vnto that which was foretold by the Prophets that there should a lawe come out of Syon For they were separated for a time froÌ other people vpon this conditioÌ that the pure knowledge of god might at length flowe from them vnto the whole worlde Notwithstanding this is the summe that God is not worshipped aright vnlesse he be worshipped according to the certaintie of faith which must needs proceede froÌ the worde of God wherupon it foloweth y t they fal away vnto idolatry whosoeuer they be that depart froÌ the worde of god For Christe doth in plaine wordes testifie that an idol or vaine fictioÌ is set vp insteed of God where meÌ are ignoraÌt of the true god hee doth coÌdemne all those of ignoraÌce vnto whoÌ god hath not reuealed himself For so soone as we are once destitute of the light of his word darknes blindnes do reigne And we must note y t when the Iewes had brokeÌ the couenaunt of eternal life with their vnfaithfulnes which was established with their fathers they were depriued of that treasure which they kept then as yet for they were not as yet driuen out of the church of God Nowe seeing that they denie the sonne they haue nothing to doe with the father The same must we thinke of all those who haue fled froÌ the pure faith of the gospel vnto their own inuentions Howsoeuer they flatter themselues in their stoutnes who worship god according to their own mind or mens traditioÌs yet this one voyce thuÌdering out of heaueÌ doth ouerthrow whatsoeuer diuine holy thing they think they haue You worship that which you knowe not Therefore to the end our religion may be approued of God it must needes leane vnto the knoweledge conceiued out of his worde 23 But the houre commeth and now is The latter member concerning the abrogation of the legall worship followeth VVhen he saith that the houre commeth or shall come he teacheth that the order deliuered by Moses shall not be perpetuall Heb. 9. 10. VVhen he saith that the houre is nowe he maketh an end of the ceremonies and so he telleth her that the time of reformation is fulfilled In the meane while he alloweth the Temple the Priesthood and all rites annexed thereunto as touching the vse of the time past Furthermore to the ende he may declare that God will neither bee worshipped at Ierusalem nor in mount Garizin he taketh vnto himself a deeper principle namely that the true worship of him cosisteth in the spirite For thereupon it followeth that he is rightly called vppon euery where Yet first of all here may a question be asked why and in what sense the worship of God is called spirituall To the end wee may vnderstand this we must note the opposition betweene the spirite and the external figures as betwene the shadowes and the truth Therefore the worship of God is said to consist in the spirite because it is nothing els but the inward faith of the hearte which bringeth forth inuocation secondly the puritie of conscience the deniall of our selues that beeing giuen to obey God we may be vnto him as holy sacrifices Heerupon ariseth another question whether the fathers did worship him spiritually vnder the lawe or no I answere seeing that God is alwayes lyke to himselfe hee allowed no other worship from the beginning of the worlde saue the spirituall worship which was agreeable vnto his nature VVhich thyng Moses doth sufficiently testifie who doth in many places declare that the ende of the lawe did tend to no other end but that the people shold cleaue vnto God with faith and a pure conscience And the prophetes doe more clearely expresse the same when as they sharply inueigh against the hypocrisie of y e people because they thought they had satisfied God after they had offered their sacrifices and executed that externall pompe It is no need to inferre many testimonies here which are common euery where yet are there most notable places before all other in the fiftie Psalme the second of Isayas verse the fiftie eight and threescore and sixt Micheas the fift Amos the seuenth But
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 elemeÌts 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 coÌming 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 indiffereÌtly 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 remeÌber 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 coÌming 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
farther thing shee would not haue saide that the Nessias shoulde shewe all thinges For there is a secrete opposition betweene hym and the prophets because it is his part and dutie to bring the scholers vnto the marke who were but only entred by them and brought into the course Secondly the woman declareth that shee hopeth for suche a Christe as should be his fathers interpreter a master and teacher of all the godly Last of all she sheweth that there is no better thing or more perfect thing to bee desired then his doctrine yea that this is the vttermost marke of wisedome beyonde whiche it is not lawefull to goe And woulde to God that those who boast and bragge that they are pillers of the Churche of Christe would but imitate this poore simple woman that they woulde rather be contented with the plaine doctrine of Christe then challenge and take to themselues I wote note what kinde of mastership authoritie to bring in their own inuentions For froÌ whence came the religion of the Pope Mahomet saue onely from wicked additions whereby they feigned themselues to fill vppe the doctrine of the Gospel As though it were vnperfect without such dotings But whosoeuer shal be throughly instructed in Christ his schoole he shall not seeke to himselfe any other masters nay he shall in no case admit any other 26 I am hee that speake with thee VVhen hee confesseth to the woman that hee is the Messias without doubt he offereth himselfe to teach her to the ende hee may answeare the hope which shee had conceiued Therefore it seemeth to mee that shee desired greater store of doctrine to quenche her thirst withall And he woulde haue suche a testimonie of his grace to bee extant euen in a poore woman to this end that he myght declare vnto all men that hee did neuer neglect his office where there was any that was desirous of a teacher Therefore it is not to be doubted that hee will deceiue any man whome hee shall finde to bee a readie scholler But as for those who doe thinke muche to submitte themselues vnto him as wee see many proude and profane men or who doe hope for more perfect wisedome from some other as the Turkes and papistes they are worthie beeing driuen about by innumerable delusions to bee drowned in their labyrinth And in these wordes I who speake am the Nessias the sonne of God hee setteth foorth the worde Messias as a seale to scale the doctrine of his Gospel Because wee must thinke that he was annoynted of the father and that the spirite of God rested vppon hym that hee myght bring vnto vs the message of saluation as Isayas doth testifie 27 In the meane season came his disciples and they maruelled that hee talked with the woman Yes no man saide VVhat seekest thou Or what speakest thou with her 28 Therefore the woman left her water pot and went into the citie and saide vnto the men 29 Come see a man who hath tolde me all things whiche I haue done is not this Christe 30 Therefore they went out of the citie and came vnto him 31 In the meane while his disciples asked him saying Master eate 32 But he said vnto them I haue meate to eate which you know not 33 Therefore the disciples said amongest themselues hath any man brought him any thing to eate 34 Iesus saith vnto them my meate is that I doe his will who sent mee and fulfill his worke 27 And they maruelled VVhereas the Euangelist writeth that the disciples maruelled there might be two causes which might moue theÌ here unto either because y e vilenes of the person did offend theÌ or els because they thought that the Iewes were defiled if they did talke with the Samaritanes And although both these thinges did spring from the godly reuerence of their master yet do they euill in this if they wonder at it as being an absurd thing that he should vouchsafe to doe a poore simple woman so great honour For why doe they not rather looke vppon themselues Truly they should finde there no lesse matter to wonder at that they being seely men and as it were the ofscourings of the people should be extolled vnto the highest degree of honour And yet where as the Euangelist saith that they durst not aske it is worth the marking For we are taught by theyr example that if there bee any thing in the wordes or deedes of God and Christ which seemeth straunge vnto vs we must not immediatly giue our selues leaue to murmur boldly but we must rather keepe silence with modestie vntill such time as that bee reuealed vnto vs from heauen which we know not as yet Furthermore the ground worke of this modestie is the feare of God and the reuerence of Christ. 28 Therefore shee left her waterpot The Euangelist setteth downe this to expresse the feruentnesse of her desire For it is a signe of hast that she returneth into the citie leauing her waterpot behinde her And this is the nature of faith that so soone as wee are made partakers of eternall life we desire by and by to haue more coÌpanions neither can the knowledge of God lye buried and idle in mens heartes but that it will shewe it selfe For that which is in the Psalme 116. 10. must needes be true I haue beleeued therefore will I speake And we must so much the more note the earnestnesse and gladnesse of the woman because only a small sparkle of faith doth kindle them For shee had scarce tasted Christ as yet whenas she did prayse him throughout the whole citie Therfore it shall be a great shame for those who haue gone reasonable well forward in his schoole to waxe sluggish But this seemeth rather to bee worthie of reprehension that she being ignorant and not throughly and soundlye taught passeth the bounds of her faith I answere that she should haue delt very rashly if she had taken vpon herselfe the office of teaching but now seeing that her only desire is to stir vp her citizens to heare Christ speake we will not say that forgetting herselfe shee went beyonde her reache she doth only play the part of a trumpet or bell that she may inuite men vnto Christ. 29 See a man Because she speaketh in this place doubtingly she may seeme not to haue been much moued with Christ his authoritie I aunswere because she was vnfit to intreat of so great mysteries according to her small talant she endeuoureth to bring her citizens to this point to submit themselues to be taught of Christe Furthermore this was a good spurre to pricke them forwarde withall seeing that they knew by a manifest and plaine token that he was a Prophete For sithence that they were not able to iudge by doctrine this inferiour preparation was profitable and fit for them Therefore whilest that they heare that hee had opened hidden thinges to the woman they gather by this that he is a Prophet of the Lorde which
eyes to see his manifest glory withall VVee doe also offend dayly both wayes First of all this is vnto vs a great let that we doe only beholde Christ with fleshly eyes whereby it commeth to passe that we doe see in him no worthie thing For wee doe peruert whatsoeuer is in him and his doctrine with our corrupte sense such sinister interpreters are we Againe being not contented therewith wee catch hold of many false thinges which may breed the contempt of the Gospel Moreouer many men doe forge to themselues monsters vnder colour whereof they may hate the Gospell Therfore the worlde doeth of set purpose beat back the grace of God The Euangelist expresseth the Iewes by name that we may know that the murmuring did proceede from them who did boast of the title of faith and the Church that al of vs may learne reuerently to receiue Christ when he commeth humblie vnto vs and the nigher he is vnto vs so much the more willingly to come vnto him that he may extoll vs vnto his heauenly glory 43 Murmur not amongest your selues He layeth to their charge the faulte of murmuring as if he should say my doctrine containeth no matter of offence but because you are reprobates it moueth your poysoned minds and therefore is it vnsauerie because you haue an vnsauerie palate and taste 44 No man can c. He doth not only accuse their wickednesse but doth also tell them that this is the peculiar gift of God to embrace the doctrine which hee setteth before them which he doth for this cause least their vnbelief do trouble the weake For many meÌ are holden with this foolishnesse that they do depend vpon the respect of men in matters appertaining vnto God whereby it commeth to passe that they suspect the gospel so sone as they see that the world doth not receiue it Againe the vnbeleeuers flattering themselues in their frowardnes dare condemne the gospel because it doth not please them Therfore christ affirmeth on the contrary y t althogh y e doctrine of the gospel be preached vnto al men generally yet caÌnot all men receiue it but that they haue need of a new mind a new vnderstaÌding and that therfore faith is not in mans will but that it is God who giueth it Because to come vnto Christ is put metaphorically in this place for to beleeue the Euangelist to the end he may frame the metaphor in the contrary member sayth that they are drawen whose mindes God doth illuminate and whose heartes he bendeth and frameth vnto the obedience of Christ. This is the summe that it is no maruell if many do loath the gospel because no man shall euer bee able to come vnto Christ willingly saue he whom God shal preuent with his spirite And thereupon it followeth that all men are not drawen but that God doth graunt this grace vnto those whom he hath chosen As touching the manner of drawing the same is not violent whiche may compel a man with an externall motion yet notwithstanding it is an effectuall motion of the holy spirit which maketh men that were vnwilling to be willing VVherfore that is false and prophane that none are drawen saue those who are willing as if man did shew himselfe obedient vnto God of his owne motion For in that men do follow God willingly they haue that now of him who hath framed their heartes to obey him 45 It is written in the prophetes Christ confirmeth that whiche he saide with the testimonie of Iesaias that no man commeth vnto him saue he whom the father draweth He calleth them the Prophetes in the plural number because al the Prophesies were gathered into one body so that all the bookes of the prophets might worthily be counted one booke Furthermore the place which is cited is extant in Iesaias chap. 54. 13. and Ier. 31. 34 VVhere speaking of the restoring of the Church he promiseth vnto her sonnes taught of God VVhence we may easily gather that the Church can by no other meanes be restored vnlesse God taking vpon him to play the scholemaster do bring the faithfull vnto himselfe The maner of teaching whereof the Prophet speaketh is not placed only in the external voyce but also in the secret working of the holy ghost To bee briefe this teaching of God is the inward illumination of the heart In that hee saith all it ought to bee restrained vnto the elect who are only the true children of the Church Now it is no hard matter to see how Christ applyeth this prophesie vnto the cause which he hath in hand Isaias teacheth that the Church is then edified indeed wheÌ it hath childreÌ who are taught of God Therefore Christ inferreth fitly that men haue not eyes to see the light of life vntil God doth open theÌ Also he standeth vpon the vniuersall word because he reasoneth thence that all those who are taught of God are drawen effectually that they may come And hereunto appertaineth that which foloweth by and by VVhosoeuer therfore hath hearde The summe is that the reprobate are euen giuen ouer vnto destruction whosoeuer doe not beleeue because God doth make all the children of the Churche and the heyres of life his obedient schollers VVhereupon it followeth that none of the elect of God are strangers from the faith of Christ. Therefore as Christ did before denie that men are apt to beleeue vnlesse they be drawen so he doth nowe pronounce that it is the effectuall grace of the spirite wherby they are drawen that they may necessarily beleeue By these two members is quite ouerthrowen all the libertie of free will whereon the Papistes doe dreame For if wee begin to come vnto Christe then when the father hath drawen vs the beginning of faith is not in vs neyther any preparation againe if all doe come whome the father hath taught he doth not only giue them the earnest of faith only but faith it selfe Therefore in that we doe willingly obey the direction of the spirite this is a parte of grace as it were the sealing because God should not draw vs if reaching out his hand only he left vs to our own choise And he is properly said to draw vs when he extendeth the power of his spirite euen vnto the full effect of faith They are said to heare of God who do submit themselues vnto God when he speaketh vnto them inwardly that with all their heart because the spirite reigneth in their hearts Commeth vnto mee Hee sheweth the vndiuisible coniunction which he hath with the father For the meaning of the wordes is that it cannot be but that they shal addict themselues vnto Christ whosoeuer are the disciples of God and that they are vnapt to bee taught of God who do reiect Christ because this is the only wisedome which the elect do learn in Gods schoole to come vnto Christ. For doubtlesse the father who sent him cannot denie himselfe 46 Not that any man hath seene the father saue he who
is of God he hath seene the father 47 Verilie verilie I say vnto you hee that beleeueth in mee hath eternal life 48 I am the bread of life 49 Your fathers did eate Manna in the wildernes and died 50 This is the bread which came downe from heauen that some man may eat therof and not die 51 I am the liuely bread which came downe from heauen if any man shall eate of this bread he shall liue for euer and the bread which I will giue is my flesh which I will giue for the life of the world 46 Not that any man As hee hath hytherto commended the grace of his father so he doth call backe the faithful vnto himselfe alone For both these must bee ioyned togeather that there can no knowledge be had of Christ vntill the father doe illuminate with his spirite those who are naturally blinde and that it is but all in vaine to seeke God vnlesse Christ go before because the maiestie of God is higher then that mans wit and senses can reach vnto it Yea that shal be a deadly dungeon which shal be thought to be the knowledge of God without Christe VVhen he saith that he alone knoweth the father his meaning is that this office appertaineth vnto him properly to declare him vnto meÌ who is otherwise hidden 47 Hee that beleeueth in mee This is the exposition of the sentence next going before For we are taught in these wordes that we doe then knowe God when we beleeue in Christe For we doe then begin to see the inuisible God as it were in a glasse or in a liuely expresse Image Therefore accursed be that which is set before vs concerning God vnlesse it direct vs vnto Christ. I haue before declared what it is to beleeue in Christ for we must not imagine any confused or vaine faith whiche may spoyle Christ of his power suche as is amongst the Papists who doe beleeue so much of Christ as pleaseth them For we doe therefore obtain life by faith because we know that all the partes of life are conteined in Christe VVhereas certaine doe gather out of this place that to beleeue in Christ is as much as to eate Christ or his flesh it is not firme enough For these two thinges doe differ as the former and the latter as to come vnto Christ and to drinke him for comming vnto him goeth before I graunt that we doe eate Christ only by faith but the reason is because we doe receiue him by faith that he may dwell in vs and that we may be partakers of him and so be one with him VVherfore eating is an effect or worke of faith 48 I am the bread of life Besides that which he said before that hee is the liuely bread wherewith our soules are fed to the ende he may the better amplifie that he doth also repeat the opposition of this bread and the old Manna together with a comparison of men Your fathers saith he eate Manna c. He saith that Manna was vnto their fathers fraile food which did not deliuer them from death Therefore it followeth that the soules doe finde meate no where els saue in him wherby they may bee fed vnto the spirituall life Furthermore we must remember that which I saide in another place that he doth not in this place speake of manna as it was a secrete figure of Christ for in that respect Paule calleth it spirituall meate but we haue said that Christe doth attemper and applie his speech vnto his hearers who being only carefull for the feeding of the bellie did looke vnto no higher thing Therefore hee doth for good causes affirme that their fathers were dead that is suche as were in like sort addicted to the bellie And yet notwithstanding hee inuiteth them to eate when he saith that he came that some man might eate For this speech importeth as muche as if he should say that hee is readie for all who wyll only eate Vnderstande that none of those who haue once eaten Christ doe die because the life which he giueth vs is neuer put out as it is in the fift Chapter 51 I am the liuely bread He doth oftentimes repeate the same thing because there is neither any thing more needefull to be knowen and euery man doth perceiue for his owne part how hardly wee doe beleeue it and howe easily and quickly we doe forget it VVe do all desire life but we doe wander frowardly and foolishly through by wayes in seeking the same the greatest sort doth lothsomely refuse it when it is offered vnto them For who is he that doth not feigne vnto himselfe life without Christe And howe many are there whom Christe alone can satisfie Therefore it is no superfluous repetition whilest that Christe doth so often affirme that he alone is sufficient to giue life For he doth challenge to himselfe alone the tytle of bread that hee may plucke out of our myndes all feygned hopes of liuing Hee doth now call that the liuing bread which he called before the bread of life in y â same sense wherein he called it liuely Hee doth oftentimes make mention of comming downe from heauen because the spirituall and vncorruptible life shall not be found in this worlde the shape whereof passeth and vanisheth away but only in the heauenly kingdome of God So often as he putteth in the worde eate he exhorteth vs vnto faith which only maketh vs to inioy this bread vnto life And that not in vaine because there are but a few who can vouchsafe to reach foorth their hande that they may put this bread to their mouth yea when the Lord doth euen reach it vnto their mouth there are but few that can tast it but som do gorge theÌselues with winde othersome being like to Tantalus being nigh vnto the meate it selfe are through their sluggishnes hungrie The bread whiche I will giue Because that secret force of giuing life wherof he spake might bee referred vnto his diuine essence he doth now discende vnto the seconde degree and teacheth that that life consisteth in his fleshe that it may bee drawen thence Truly it is a wonderfull purpose of God that hee hath set before vs life in that fleshe wherein was the only matter of death before And so by this means he prouideth for our infirmitie whi lest that he doth not call vs aboue the cloudes to inioy life but sheweth the same vpon the earth as if he did lift vs into the hidden places of his kingdome In the meane season correcting the pride of our nature hee alloweth the humilitie and obedience of faith whilest that he commaundeth those who will craue life to rest and stay in his flesh being to see to contemptible But it is obiected on the contrarie that the flesh of Christ cannot giue life which was both subiect to death and is not now of it selfe immortall secondly that this doth not agree with the nature of flesh to quicken the soules I answere
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 wheÌ 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 commoÌ 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 resurrectioÌ 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
their destruction And God doth bring them to this kinde of knowledge diuers waies For oftentimes being scourged they learne that God is angrie with theÌ sometimes hee vexeth them inwardly without vsing any outwarde torment sometimes he suffereth them to sleepe vntill hee call them out of the worlde By the worde lifted vp Christ meaneth his death And he maketh mention of his death that hee may foretell them that although they extinguish him according to the flesh yet shall it profite them nothing as if he should say You doe now proudly mock me when I speake vnto you your vngodlinesse shall shortly goe farther to wit euen vnto my death then shall you triumph as if you had obteyned your desire But you shall shortly perceiue by your most wicked destruction howe much my death differeth from destruction He vseth the word lifted vp that he may the more pricke them Their purpose was to drowne Christ in the neathermost hell he affirmeth that this their hope shal be frustrate and that the euent shal be farre contrarie It may be indeed that he alludeth vnto the external maner of his death to wit because he was to be lifted vp vpon the crosse yet he did chiefly regard his glorious successe which followed shortly after contrary to all their expectations He did triumph gloriously ouer Satan before God and the Angels hauing blotted out the hande writing of sinne and abolished the giltinesse of death vpon the crosse but this triumph beganne at length to appearâ vnto men when the Gospel was preached The same thing chaunced afterward the Christ should rise out of the graue and ascend into heauen VVhich thing we must hope for at this day for whatsoeuer the wicked doe inuent to oppresse Christ with in his doctrine church he shall not onely spring vp against their willes but shall turne their wicked endeuours vnto the greater encrease of his kingdome That I am I haue alreadie saide that this is not referred vnto the diuine essence of Christ but vnto his office onely which thing doth also appeare by the text where he denieth that he doth any thing saue onely according to his fathers commaundement For this is as much as if he should say that he is sent of God and that he did discharge is dutie faithfully I doe nothing of my selfe That is I doe not rashly thrust in my selfe to doe any thing The worde speake tendeth to the same ende namely vnto the office of teaching For when Christ will proue that he doth nothing without his fathers commandement he saith that he speaketh according as he teacheth him Therefore this is the summe of the words In all this administration which yee condemne there is nothing myne but I doe onely execute that which God hath enioyned me they be his wordes which you heare out of my mouth and he alone doth gouerne my calling the authour whereof he is Let vs remember that which I haue sometimes touched that these wordes are applyed vnto y e capacitie of the hearers For because they iudged Christ to be one of the common sort of men he denieth that that is his what diuine thing soeuer he hath as if he should say that it is not mans neither of man because y e father teacheth vs by him maketh him the onely schoole master of the Church therfore he affirmeth that he is taught of the father 29 And he that sent me He boastath againe that God through whose conduct aid he doth all things wil be present with him least he labor in vain without fruite as if he should say that y e power of the spirit of God is ioyned with his ministerie All godly teachers must be endowed with the same confidence that they doubt not but be fully assured that the hand of god wil be nigh vnto theÌ whilest that with a pure coÌscience they shew theÌselues to bee such ministers vnto him as he requireth For God doth not furnish them with his worde that they may beate the ayre with a cold vain sound but he giueth successe by the secrete working of his spirite he doth also couer theÌ with his ayde that their enemies beeing throwen downe they may stande inuincible against the whole world And truly if they looke vpon themselues their owne habilitie they must needs fall euery moment Therfore the only way to stand is this if they be persuaded that they are vpholdeÌ with the hand of god But we must note the cause why Christ doth professe that god is on his side that he shall neuer be destitute of his aid namely because he dependeth wholy vpon him doth serue him faithfully For the aduerbe alwaies importeth thus much that he doth obey god not only in some part but that he his altogether without exceptioÌ addicted to serue obey him Therfore if we couet to trie the same presence of God wee must submit all our reason vnto his gouernment For if our wit do possesse any part of the gouernment because gods blessing shal be absent all our studies shal be in vain if sobeit there appeare for a time some ioyful shew of prosperous successe yet the end shal be vnfortunate VVhen as Christ saith that he was not left alone he complaineth by the way of the vnfaithfulnesse of his nation wherein he did almost finde none which did ioyne handes with hym Neuerthelesse he sheweth that this one thing is sufficient for him that he hath God to be his reuenger So must we also be encouraged at this day least we be discouraged with the smalnesse of the number of the faithfull For although all the whole worlde do gainstand our doctrine yet are we not alone Moreouer it appeareth hereby how foolish the boasting of the Papistes is who passing ouer God doe make their boast of theyr multitude 30 As he spake these things many beleeued on him 31 Therfore Iesus said vnto the Iewes which beleeued in him If you shall abide in my worde you are my disciples indeed 32 And yee shall knowe the truth and the truth shall make you free 33 They answered him we are the seed of Abraham and we neuer serued any man how sayest thou yee shall be free 34 Iesus answered them verily verily I say vnto you that euery one that doth sinne is the seruant of sinne 35 And the seruaunt abideth not in the house euer but the sonne abydeth for euer 36 Therfore if the sonne shal set you free you shal be free indeed 37 I know that you are the seed of Abraham but you seeke to kill mee because my word dwelleth not in you 38 I speake that which I haue seene with my father and you doe that which you haue seene with your father 30 As he spake these things Although the Iewes were then almost like to drie and barren land yet God did not suffer the seed of his worde to perish wholy Therefore there ariseth some fruite amongst so many lets contrarye to hope And
deadly thunderbolt So at this day the Papists doe laugh at and boldly with fire and swoorde persecute the worde of God which is able to mooue stones only because trusting to the deceitfull title of the Churche they thinke that they are able to mocke God and men To be briefe hypocrites so soone as they haue gotten any beautifull cloake doe oppose harde stubbornnesse against God as if hee did not pearce into theyr heartes If yee were the children of Abraham Christ doth more plainly extinguish the degenerate children of Abraham from lawfull children for hee taketh away the very name from all those that are vnlike vnto Abraham It falleth out oftentimes indeede that the children doe not represent in manners their fathers which begate them But Christ doth not dispute in this place of the carnall originall but doth onely deny that they are accounted amongest the children of Abraham before God whiche doe not hold the grace of adoption by faith For seeing that the Lorde had promised vnto the seed of Abraham that he would be their God all the vnbeleeuers which did cast away this promise did thrust theÌselues out of the stock of Abraham Therfore the state of the questioÌ is whether they are to be accounted the children of Abraham or no which doe cast away the blessing offered vnto them in the worde so that they may be neuertheles an holy stock the peculiar people of God and princely priesthood Christe denieth this and that for good causes because they must be borne againe of the spirite which are the children of promise and be new creatures whosoeuer desire a place in the kingdome of God The fleshly stocke of Abraham was no vnprofitable thing or of no valew if sobeit the truth were added For the election of God resteth in the seede of Abraham yet being free so that they are accounted the heires of life whoÌ god doth sanctifie by his spirite 40 And now yee seeke He proueth by the effect that they are not the children of Abraham as they did bragge because they resist God For what is chieflye commended in Abraham but the obedience of faith Therfore this is the marke of the difference so often as wee are to distinguish his children from straungers For vaine titles are nothing worth before God what credite soeuer they carry before men Therefore Christe concludeth againe that they are the children of the Diuell because they are suche deadly enemies vnto true and sounde doctrine 41 VVe are not of fornication They challenge no more to themselues now then before For they thought it was all one to be the sonne of Abraham and of God But they were greatly deceiued therein in that they thought that God was bound vnto all the seed of Abraham For they reason on this wise God adopted vnto himselfe the stocke of Abraham therfore seeing that we are begotten of Abraham we must needs be the children of God VVe see now how they thought that they had holynesse from the wombe because they sprang from an holy roote Finally they affirme that they are the Church of God because they descende from the holy fathers Like as at this day the continuall succession from the holy fathers puffeth vp the Papistes and maketh them more then swell Satan doth so delude them and deceiue them that they separate God from his word the church from faith the kingdome of heauen from the spirite Therefore let vs know that although they be not bastards according to the flesh but boast of the laudible title of the Church yet are they nothing lesse then the children of God who haue corrupted the seede of life For what corners soeuer they runne into yet shall they neuer bee able to escape but that they bee puffed vp with this vaine bragge onely VVe succeede the holy fathers therfore we are the Church And if so be it Christ his answere was sufficient to refute y e Iewes withal it is no lesse sufficient at this day to refute these men It wil neuer be otherwise but y â hypocrites will with their most wicked boldnes vainly make boast of the name of God but they shall neuer make those beleeue that will stand to the iudgement of Christ but that these false boastinges whiche they blunder out are ridiculous 42 If God were your father you woulde loue mee for I. This is Christe his argument VVhosoeuer is the child of God he wil acknowledge and loue his first begotten sonne but you hate me therefore there is no cause why you shoulde boast that you are Gods children VVe must diligently note this place that there is no godlinesse no feare of GOD where Christ is reiected Feigned religion pretendeth God boldly but what agreement can they haue with the father who disagree with his only sonne what maner knowledge of God is that where his liuely image is refused And this is the meaning of Christ his wordes when he testifieth that he came from the father For hee giueth vs to vnderstand that all that is diuine which he hath and that therefore it is not likely that the true worshippers of God doe refuse his truth I came not saith he of my selfe you can obiect nothing vnto me which agreeth not with God and finally you shall finde no earthly or humane thyng in my doctrine and in the whole administration thereof For hee intreateth not of his essence but of his doctrine 43 VVhy doe yee not acknowledge my speeche because you cannot heare my woorde 44 You are of your father the Diuell and yee will doe the lustes of your father He was a murtherer froÌ the beginning stood not in the truth because the truth is not in him VVhen he speaketh a lye he speaketh of his owne because he is a lyer and the father therof 45 But because I say the truth you beleeue not mee 43 VVhy doy yee not He casteth the stubbornnes of the Iewes in their teeth in this place which was so great that they could not abide to heare him Hence gathereth he that they were caried with a diuelish furie I see no difference betwene speech and word For it is more to say then to speak But it were an vnmeete thing to put the lesser in the former place Many doe distinguish it so that the ende of the interrogation may be in the worde speech as if the interrogation did only consist in these words VVhy doe yee not acknowledge my speech so that the rendring of the reason doth follow immediately because you cannot heare my word But I think they ought rather to be read in one text as if he should haue said what is the cause that my word is barbarous and vnknowen to you that I do you no good by speaking vnto you and so consequently that you cannot vouchsafe to heare that which I speake Therefore he toucheth their dulnes in the former member in the other the stubborne hatred of his doctrine afterward he assigneth the cause of both when as he saith
that they are the children of the diuell For his meaning was to cut of that wherof they made their boast continually that they were perswaded by reason and iudgement to resist 44 You are of your father the Diuell He doth now more fully expresse that which he spake twise obscurely And we must vnderstand the oppositioÌ that they could not be so enuious against the son of god vnles they had the continuall aduersarie of God to be their father Furthermore he calleth them the children of the Diuell not only because they doe imitate him but because they are enforced by him to gainstand Christ. For like as we are called the children of God not only because wee are like him but because he gouerneth vs with his spirite because Christe doth liue in vs that he may make vs like vnto the image of his father so againe the Diuel is called their father whose mindes he blindeth whose heartes he pricketh forward vnto all vnrighteousnesse and finally in whome hee exerciseth his tyranny by working mightily But the Maniches did in vaine and foolishly abuse this place to proue their doting For like as when the scripture calleth vs the children of God it doth not referre this vnto the propagation or beginning of the substance but vnto the grace of the spirite which doth regenerate vs vnto newnes of life so this saying of Christ doth nothing appertain vnto the propagation of the substance but vnto the corruption of nature the cause and beginning whereof is the fall of man In that therefore men are borne the children of the Diuell it is not to be imputed vnto the creation but vnto the vice of sinne And this doth Christ proue by the effect because they are bent readily and willingly to follow the Diuell Hee was a manslear He expresseth what these lustes be and he reckoneth vp two kindes crueltie and lying wherein the Iewes were too like Satan In that he saith he was a manslear he meaneth that he imagined mans destruction For so soone as man was created Satan being pricked forward with a wicked desire to hurt did bende all his force to destroy him And Christ doth not meane the beginning of the creation as if God had giuen him a desire to hurt but he vnderstandeth the corruption of nature in Satan which he got to himselfe which appeareth better out of the second member wher he saith that he stood not in the truth For althogh they would escape who feigne that the Diuell was euill by nature notwithstanding these words doe plainely expres a changing vnto worse that therfore SataÌ is a lyar because he fell away froÌ the truth Therfore in that he is a lyar it is not therefore because he dissented from the truth by nature but because he fell away from the same by a voluntarie fall This description of Satan is verye profitable for vs that euery man may take heede of his subtiltie and also studie to resist his violence and force For he goeth about like a roaring Lion seeking whom he may deuour and he is furnished with a thousand craftes and âleightes to deceiue wherefore the faithfull ought so muche the more to be furnished with spirituall weapons to fight and to be giuen to watchfull sobrietie that they may watch Now if Satan cannot put off this affection there is no cause why we should be troubled with this as with some new and vnwonted thing when as errours arise for Satan pricketh forward his children as fannes to make mad the world with their errours And it is no maruell if Satan doe so earnestly endeuour to euer runne the truth for it is the only life of the soule Therefore lying hath a most deadly dart to slea the soule Seeing that all men which haue eyes doe see this image of Satan in Papistrie at this day they must first of all consider with what enemie they make warâe and secondly ââie vnto the ayd of Christ their captain vnder whose banner they fight That which followeth next because the truth is not in him is a confirmatioÌ of the effect or taken as they say from the latter For because Satan hateth the truth neyther can abyde the same but is rather altogether ful of lyes Christe gathereth hence that hee is altogether fallen from the truth and that he is an enemie to the same Therfore let vs not maruel if hee shew some fruite of his Apostacie VVhen hee speaketh a lie They expounde this commonly thus as if Christe dyd denie that lying did belong vnto GOD the authour of nature and dyd rather say that it came from deprauation But I interprete it more simplie that it is the Diuell his common custome to lye and that hee canne doe nothing els but woorke fraude deceite and guile And yet may we fitly gather out of these words that the Diuell hath this vice of himselfe and that it is so proper vnto him that it is also accidentall For whenas Christe maketh the Diuel the craftes man of lying he doth manifestly separate him from God yea hee affirmeth that he is contrarie vnto him To the same ende tendeth the worde father which is added immediately for Satan is called the father of lying for this cause because he is estraunged from God in whome alone the truth abydeth and from whom as from the onely fountaine it floweth 45 And because He confirmeth the former sentence because seeing that they haue no cause to resist saue onely because they hate the truth they doe openly bewray them selues to bee the children of Satan 46 VVhich of you accuseth mee of sinne And if I speake the truth why doe ye not beleeue me 47 He that is of God heareth the words of God yee heare not because yee are not of God 48 Therfore the Iewes answered and said vnto him doe not we say well that thou art a Samaritane and hast a Diuell 49 Iesus answered I haue not a Diuell but I honour my father and yee haue dishonoured mee 50 And I seeke not my glory there is one that seeketh and iudgeth 46 VVhich of you This interrogation proceedeth from boldnes For seeing that he was giltie of no crime hee triumpheth ouer his aduersaries as a conquerour And yet notwithstanding he doth not say that he is free from their slaunders for whenas they had no matter to speake against him yet did they not cease to raile vpon Christ but he vnderstandeth y t there was no fault in him And thus much doth the word elegehein signifie as the latines doe call it rebuking when as any man is founde giltie indeed And yet notwithstanding they are deceiued who thinke that Christe doeth in this place defende his perfect innocencie wherein he alone did excell amongest men insomuch as he was the son of God For this defence must be restrained vnto the circumstance of the place as if he did deny that any thing can bee obiected vnto him for which he is not the faithfull minister of God Like
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 coÌuinced 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
of God that our minds may breake foorth into an admiration so often as we know not the reason thereof and our tongues may cry out Iust art thou O Lord and righteous are thy iudgements although they cannot be comprehended That which the disciples aske concerning the sinnes of the parents is not vnnecessarie For although the innocent sonne be not punished for the fathers faulte but the soule which hath sinned it shall dye Ezech. 18. 20. yet is not that threatning in vaine that the Lord doth cast the offences of the fathers into the bosomes of the children and taketh vengeaunce euen vppon the thirde and fourth generation Exod. 20. 5. Therefore the wrath of God remaineth oftentimes through many ages euen vpon one house and like as he blesseth the posteritie of the faithfull for their sake so he doth also cast off the wicked stocke appointing according to his iust iudgement the fathers together with the children vnto like destruction Neither can any man by this meanes complaine that hee is punished vndeseruedly for another mans offence because where the grace of the spirite is wanting euill crowes must needes bring foorth euill egges This was the occasion that moued the Apostes to doubt whether the Lord had punished any fault of the parents in their sonne or no. 3 Neither hath this man sinned Christe doth not simplie acquit the blinde man and his parents of all fault but doth only denie that the cause of the blindnes is to be sought in sinne And this is that whiche I said before that God hath sometimes some other purpose when he layeth sorrowes and miseries vpon men then to punish their sinnes Therfore when as we know not the causes of afflictions wee must restraine curiositie least we be both iniurious vnto God and malicious towarde our brethren â Therfore Christe sheweth another reason why this man was borne blinde that in him the workes of God might be declared He saith not one worke but in the plurall number workes for so long as he was blinde there was shewed in him a token of Gods seueritie whereby the rest might learne to feare and humble themselues There followed afterward the benefite of deliuerance wherein appeared the wonderfull goodnesse of God wherefore Christ his drift was by these wordes to stirre vppe the mindes of his disciples to hope for the myracle Yet neuerthelesse he teacheth generally that this cause ought to be counted in the Theater of the worlde iust and lawfull enough when God doth glorifie his name And there is no cause why men should chide with God when hee maketh them instruments of his glory on both sides whether hee appeare merciful or seuere 4 I must worke He doth now testifie that hee was sent to this ende that he may declare the glory of God in restoring sight to the blinde Furthermore he borroweth a similitude from the common custome of life For when the Sunne is rysen man riseth vnto labour but the night is appointed to rest in as it is in the Psalme 104. 22. Therefore hee calleth the time that was appointed him of his father wherein he was to do the work giuen him in charge the day So that euery one that is called vnto any publike function must apply him selfe to doe that whiche his office doth require as vnto workes which are to be done in the day time Furthermore we must gather thence a generall rule that the life of euery man is vnto him as a day VVherefore as the shortnesse of the day doth prick forward workemen vnto diligence and industrie least the darknes of the night do ouertake theÌ when they are but new begun to worke so seeing that we see that there is but a short time of life graunted vs let vs be ashamed to waxe sluggish in idlenesse finally so soone as God by calling doth giue vs light wee must not linger least the opportunity do escape vs. 5 So long as I shal be in the world I expound this to haue beene added by a preuention for it might haue been thought to be an absurd thing that Christe shoulde appoint vnto himselfe a time to worke in as if it were to be feared least the night shoulde oppresse him as it did other men Therefore hee doth so separate him selfe from other men that yet notwithstanding he saith that he hath an appointed time wherein he must worke For he compareth himselfe vnto the Sunne whiche although it lighten the earth with the brightnesse thereof yet when it setteth it taketh away the day with it Therefore he giueth vs to vnderstande that his death shall bee as the setting of the Sunne not because it shall extinguish or darken his light but because it shall take him out of the sight of the world Neuerthelesse he teacheth that when hee was brought foorth in the fleshe hee was then the true bright shining day of the world For although God had lightened all ages yet Christ brought foorth by his comming a new and vnwonted brightnesse VVhereupon he bringeth in that this time was most apt and fit to set foorth his fathers glory as a most cleere day wherein God woulde more euidently reueale himselfe in marueilous workes But here ariseth a question because there appeared greater power of God after the death of Christ both in the fruite of doctrine and also in the myracles and Paule 2. Cor. 4 6. doth apply this properly vnto the time of his preaching that God who from the beginning of the world commaunded light to shine out of the darknesse did then shine by the Gospel in the face of Christe And Christe doeth at this time no lesse spread abroade his bright beames in the worlde then when he was openly conuersaunt amongest men I answeare that after that Christ had fulfilled the course of his function he wrought no lesse mightily by his ministers theÌ by himselfe when he was in the world In deede that is true but first of all that is no let but that he ought to haue done that himself which was enioyned him by his father at such time as he was reuealed in the flesh to that ende And secondly it hindereth no whit but that his corporall presence was the true and singular day of the world the brightnes wherof was spread abrode throughout all ages For whence had the holy fathers in times past and whence haue we at this day light day saue only because the giuing and reuealing of Christ hath alwaies sent out farre and wyde his bright beames to make a continuall day VVhereupon it followeth that whosoeuer haue not Christ to be their directer they wander groping in darkenesse confusedly and without order like blinde men Neuerthelesse we must note this sense that like as the Sunne doth open vnto the eyes of men the most beautifull stage of the heauen and earth and all the order of nature so God hath reuealed in his sonne the principall glory of his workes 6 VVhen he had said this he spit vpon the earth and
and to addict himselfe wholy vnto him Although he vseth a more honorable name then they were wont to vse as then for the Messias was only accounted the sonne of Dauid at that time 36 VVho is he that I may beleeue By this answere of the blinde man it appeareth that although he knewe as yet no certaine or manifest thing concerning Christ yet was he redy easie to be taught For these words import as much as if he did say I am readie to imbrace him so soone as he shal be reuealed vnto me And we must note that the blinde man is desirous to be taught of Christ who was a Prophete for hee was alreadie perswaded that Christ was sent from god VVherfore he doth not rashly submit his faith vnto his doctrine 37 And thou hast seene him The blinde man coulde be set no farther forwarde by these woordes of Christe saue only vnto a bare colde and hungrie porcion or parcell of faith for Christe maketh no mention either of his power or why he was sent of his father or what he broughte vnto men But this is the principal thing in faith to know that by the sacrifice of his death sinnes are purged and that wee are reconciled vnto God that his resurrection is the tryumph ouer death beeing ouercome that wee are renewed by his spirite that beeing dead vnto the fleshe and sinne we may liue vnto righteousnesse that hee is the onely mediatour that his spirit is the earnest of our adoption and finally that all the parts of eternall life are in him But the Euangelist doth either not recite all the communication which he had with Christ or els he doth only giue vs to vnderstand that the blinde man gaue Christ his name that he might hereafter begin to bee his disciple I do not doubt but that Iesus his mening was to haue him to know that he was christ that he might bring him from this beginning of faith vnto a more full knowledge of him 38 And hee worshipped him The question may be whether hee gaue vnto Christ the honour that is due vnto God or no. The worde which the Euangelist vseth signifieth nothing els saue this that by bowing the knee and other signes he did testifie some worshippe and reuerence I thinke that hereby is meant some rare and vnwonted thing namely that the blind man gaue farre more honor to Christ then to a man or a prophete And yet notwithstanding I doe not thinke that he was come so farre then that he knew that Christ was God reuealed in the flesh Therfore what meaneth this worshipping Seeing that the blind man was perswaded that Iesus was the sonne of God beeing as it were in a traunce by reason of wondering hee dyd throwe downe himselfe before him 39 I am come to iudgement Iudgement cannot be simply taken in this place for the punishment which is laid vpon the wicked and the despicers of God because it is extended vnto the grace of illumination Therefore Christ calleth it iudgemeÌt because it restoreth things which were coÌfused and scattered abroade into some lawfull order yet notwithstanding his meaning is that this is done by the wonderfull counsell of God and contrarie to the common sense of men And truly mans reason iudgeth that nothing can be more vnconuenient then that those shoulde bee made blinde by the light of the world which doe see Therefore this is one of the secrete iudgements of God whereby he casteth downe mans pride Furthermore we must note that the blindnesse which is here mentioned doth not so much come froÌ christ as through mans fault Neither doth any mans owne nature properly make him blind but seeing y t the reprobate desire nothing els but to queÌch his light it must needs be that the eyes of their minde which are infected with wickednes frowardnesse must be blinded with the light offered vnto them To be briefe sithence Christe is of his owne nature the light of the worlde this is a thing that is accidentall that som are made blinde by his comming Yet may this question be asked againe seeing all men are generally condemned of blindnesse who are those that see I answere that that was spoken tauntingly by a concession because the vnbeleeuers althogh they be blinde doe yet notwithstanding thinke that they are very sharpe and quicke of sight and being pusted vp with this confidence they doe not vouchsafe to heare God and the wisedome of the flesh hath a fayre shew without Christ because the world doth not comprehende what true wisdome is Therefore Christ saith that those men doe see who are carried with their owne sense and fantasie deceiuing themselues and others vnder a foolish hope of wisdome accounting their vaine imaginations wisdome Such men become blinde so soone as Christe appeareth in the brightnesse of his Gospell not only because their foolishnesse whiche lay hid before in the darknesse of infidelitie is discouered but because being deeper drowned in darknesse through the iust iudgement of God they loose that little light which remained in them All men truly are born blinde yet there shine some sparkles as yet in the darknesse of corrupt and depraued nature that men may differ from bruit beastes Nowe if any man being puffed vp with a proud confidence and trust which he hath in his own reason do refuse to submit himself to God hee shall seeme wise without Christe but the brightnesse of Christe shall make him foolish Because the vanitie of mans minde beginneth then to appeare when as the heauenly wisedome commeth abroade But Christe his meaning was to expresse by these words as I haue said before some greater thing For hypocrites doe not so stubbornly resist God before such time as Christ doeth beginne to shine but so soone as the light commeth neerer them they rebell against God with open warre and as if they were his open enemies Therefore this frowardnesse vnthankfulnesse causeth their blindnes to be doubled that God doth eyther put out or altogether pluck out in his iust iudgement their eyes which were before depriued of the true light Now doe we know the summe of this place that Christ came into the worlde that hee may illuminate the blinde and bring those vnto madnesse which seeme to themselues to be wise And in the former place he maketh mention of giuing sight because this is the proper cause of his comming For hee came not to iudge the worlde but rather to saue that which was perished as Paule 2. Cor. 10. 6. when he saith that God hath vengeance in readinesse against all the rebellious he addeth also that this punishment shall take place after that the obedience of the godly shal be fulfilled Neither ought this vengeance to be restrained vnto the person of Christ as if hee did not the same dayly by the ministers of his Gospell VVerefore we must take good heede least any of vs doe pull downe vpon his own pate this horrible punishment through a fond
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 whereây GOD did gouerne the old Church For because the Prophetes were only inââterpreters 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 âayed 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 ãâ¦ã 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 beyââd 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
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 coÌmeth 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 notwithstaÌding 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 caÌnot 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 2â 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
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 spyrâte 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 coÌmon 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 thân 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
from all vice but he setteth before them an experiment whereby they may learne how necessary the continuance of grace is Furthermore he commendeth the doctrine of the Gospell vnto them for the fruit therof to the end they may be the more sharpened continually to meditate thereupon seeing that it is as it were the vine dresser his knife to purge all filthinesse 4 Abide in mee Hee exhorteth them againe to be desirous carefull to retaine that grace wherewith they are endowed For the carelesnesse of our flesh can neuer be sufficiently awaked And this is Christe only drift to keepe vs vnder his wings as an hen keepeth her chickins least being carried away with our lightnesse we flie thence to our owne destruction Therefore to the end hee may proue that hee began not the worke of our saluation that he may leaue it halfe vndone he promiseth that his spirite shall alwayes be effectuall in vs if wee our selues be not in the fault Abide in mee saith he because I am readie to abide in you Againe he that abideth in me bringeth foorth much fruite By which words he declareth that all those are fruitful braunches which haue a liuely roote in him 5 VVithout mee yee can doe nothing This is the conclusion the application of all the whole parable so long as we are without him we canne bring foorth no good fruite and suche as is acceptable in the sight of God because we are vnfit to do well The Papists do not onely extenuate but also quite weaken this sentence yea they doe altogether mocke it For although they confesse in worde that we are able to do nothing without Christ yet they dreame that we haue some power which is not sufficient of it selfe yet it worketh together being holpen with the grace of God For they cannot abide that man should bee so debased but that he shoulde conferre and bring somewhat of himselfe But they cannot so easily mocke so manifest wordes of Christe This is the glose and inuention of the Papistes that we are able to doe nothing without Christ yet being holpen by him we haue somewhat of our selues besides his grace But on the contrary Christ affirmeth that we can do nothing of our selues The braunch saith he beareth not fruite of it selfe Therfore he doth not only in this place commend the help of his grace which worketh togeather but he doth quite depriue vs of all power vnlesse it be that which he himselfe giueth vs. Therefore this particle without me must be resolued thus not but by me There foloweth an other cauill for they pretende that the braunch hath somewhat by nature because if another graft which beareth no fruite bee brought into the vineyard it will beare nothing But this may be easily answered because Christ reasoneth not what thing the braunch hath by nature before it cleaue to the vine but he meaneth rather that we begin to bee made braunches then whilest that we grow and encrease by receiuing nourishment from him And certainely the scripture sheweth els where that we are vnprofitable and drie wood vntil such time as we be in him 6 If any man shall not abide in mee Setting before them the punishement of their vnthankfulnesse againe hee sharpeneth and stirreth them vp againe vnto perseuerance This thing is in deede the gift of God yet this exhortation vnto feare is not superfluous least our wanton flesh doe roote vs out They are said to wither like drie boughes which are cut off from Christ because as they haue the beginning of their strength from him euen so haue they the continuall tenour Not because it falleth out at any time that any of the elect are cut off but because many hypocrites doe florish for a time to looke to and are greene who doe afterward make frustrate the hope of the Lord in giuing fruite 7 If yee shall abide in me and my wordes shall abide in you yee shall aske what you will and it shall bee done to you 8 In this is my father glorified that yee beare much fruite and bee my Disciples 9 As the father hath loued mee I haue also loued you abide in my loue 10 If yee shall keepe my precepts yee shall abide in my loue as I also haue kept the commandements of my father and abide in his loue 11 These thinges haue I spoken vnto you that my ioy may abide in you and your ioy may be fulfilled 7 If you shall abide in me Because the faithful do oftentimes perceiue that they are hungrie and far from that plentifull fatnesse which is sufficient to yeeld plentifull fruit therfore this is added by name that there is helpe prepared for their pouertie what things soeuer they shall need which are in Christ so soone as they shall beg them at Gods hands This is a very profitable admonition For God doth oftentimes suffer vs to hunger to the end he may exercise vs in the desire to pray but if we flie vnto him he will neuer denie our petitioÌs but will giue of his store that can neuer be spent what thing soeuer wee haue need of 1. Cor. 1. 5. VVhen as he saith If my wordes shall abide in you his meaning is that wee take roote in him by faith For so soone as we are departed from the doctrine of the Gospell Christ is sought without himselfe VVhen as he promiseth that that shal be graunted vs if we will any thing he doth not graunt vs leaue to aske euery thing for God should but badly prouide for our health if hee should shew himselfe to be so easie to be entreated and so dutifull For it is well knowen what disordered petitions men doe vse for the most part But he restraineth the petitions of his in this place vnto the rule of praying aright whiche maketh all our affections subiect to the will of God and that doth the circumstance of y â place confirme for he meaneth that his are not desirous of riches or honor or any such thing which the flesh doth foolishly desire but of the vitall ioyce of the holy spirite whereby they may bring foorth fruite 8 In this is my father glorified A confirmation of the sentence nexte going before For he sheweth that we may bee fully assured that God heareth the prayers of his whenas they shall desire to bee made fruitefull because this serueth much to set foorth his glory Notwithstanding he doth also kindle in them the desire of well doing by this end or effect because there is nothing whereof we ought to make greater account then of this y t the name of God may be glorified through vs. To the same purpose serueth the latter member And yee may be my Disciples because he pronounceth that he hath none in his flocke saue only those which bring foorth fruite to the glory of God 9 As the father hath loued mee His meaning was to expresse some far greater thing then they commonly suppose For those which thinke that hee speaketh in
this place of the secrete loue of God the father which he bare alwayes towarde his sonne they misse the marke seeing that Christ intended rather to lay as it were in our bosome a certaine pledge of Gods loue towarde vs. Therefore that subtile saying doth nothing appertaine vnto this place how the father hath alwayes loued himselfe in the sonne but the loue heere mentioned must bee referred vnto vs because Christ doth testifie that he is beloued of the father in asmuch as he is the head of the Church like as is more then necessary for vs. For hee that seeketh to know how he is beloued without a mediatour he intangleth himselfe in a Labyrinth wherein hee shall neyther finde way nor out going Therefore wee must behold Christe wherein we shall finde the pledge of Gods loue laide open For the loue of God was altogether powred into him that it might flowe from him into his members Hee had this title giuen him that hee was the welbeloued sonne in whom the good will of the father resteth But wee must note the ende that God may accept vs in him Therefore we may all beholde the fatherly loue of God toward vs in him as in a glasse because hee is not loued apart or for his owne sake onely but that he may ioyne vs vnto the father with himselfe Abide in my loue Some doe expound it thus that Christe requireth mutuall loue of his Dâciples Othersome deale better who take the loue of Christ actiuely For he will haue vs to enioy the loue wherewith hee hath once loued vs for euer and therefore hee telleth vs that wee must take heed that we depriue not our selues thereof For many men refuse the grace that is offered them many men throw away that which they had in their hands Therefore after that wee are once receiued into Christes fauour we must beware that wee fall not thence through our owne faulte VVhereas some doe inferre vpon these wordes that there is no force nor efficacie in the grace of God vnlesse it bee holpen with our constancie it is a friuolous thing Neither doe I graunt that the spirit doth only require at our haÌds those things which are in our power but that he doth shew what is to be done that if we want strength wee may craue the same at the hands of som other Likeas when Christ exhorteth vs in this place vnto perseueraÌce we must not trust to our owne cunning and strength but we must beseech him that commaundeth to confirme vs in his loue 10 If yee keepe my commandements Hee sheweth the meanes howe to perseuere if we follow him thither whither he calleth vs. for as Paule saith Rom. 8. â They that be in Christe walke not after the fleshe but after the spirite For these thinges are continually coupled together faith which layeth hold vpon the free loue of Christe and a good conscience and newnesse of life And truly Christ doth not reconcile the faithfull vnto the fââher to this end that they may play the wantons freely but that he may keepe them vnder his fathers hand and gouernment by gouerning them with his spirite VVhereupon it followeth that all those cast away the loue of Christ which do not proue by true obedience that they are his Disciples If any man obiect that the firmenesse of our saluation doth therefore depend vpon our selues I answere that Christes wordes are falsly wrested to that part because the obedience which the faithfull vse toward him is not so much the cause that hee continueth his loue toward them as the effect of loue For how commeth it to passe that they answere to their calling saue onely because they are mooued with the spirite of free adoption But it seemeth that there is too harde a condition laid vpon vs that we keepe Christs commandements wherin is conteined the axact perfection of righteousnes which farre passeth our meane measure For it coÌmeth to passe therby y t the loue of Christ shal be in vaine vnlesse we be endowed with angelicall puritie VVe may easily answere for when as Christe intreateth of the studie and desire to liue well and aright hee excludeth not that which is the principall point in his doctrine to wit concerning the free imputation of righteousnesse whereby it commeth to passe that by graunting of pardon our good deedes doe please God which beeing lame and vnperfect of themselues did deserue to be reiected Therefore the faithfull are iudged to keepe Christes commaundements when they apply their studies vnto this ende although they misse the mark much because they are loosed from that rigour of the lawe Deut. 27. 26. Accursed be euery one which shall not fulfil all thinges c. Likeas I haue also kept As we are elected in Christ so the image of our calling is most liuely expressed in him Therefore he doth for good causes set himselfe before our eyes as a patterne whome all the godly must endeuour to follow In me saith hee appeareth the similitude of those thinges which I require at your handes For you see how that I am addicted indeede vnto my father to obey him and I will proceed in this course ãâã Againe hee hath loued mee not for a moment or for a short time but the tenor of his loue toward me is euerlasting VVe must alwayes haue this conformitie of the head and the members before our eyes not only to the end the faithfull may studie to frame themselues vnto the example of Christe but that they may hope that they shall bee dayly reformed and bettered by his spirite that they may walke vntill the end in newnesse of life 11 These thinges haue I spoken vnto you Hee addeth that the goodly are not ignorant of his loue but that it is perceiued by the sense of faith so that the consciences shall enioy blessed peace For the ioy whereof he maketh mention ariseth from that peace which they haue with god whosoeuer are iustified freely Therefore so often as the fatherly loue of God toward vs is spoken of let vs know that we haue matter of true ioy giuen vs so that our consciences being quiet we may bee certaine of our saluation Furthermore this ioy is called Christes and ours in a diuers respect It is Christes because it is giuen vs by him for he is both the authour and the cause I say that hee is the cause because wee were deliuered from guiltinesse when as the correction of our peace was laide vpon him I call him the authour also because hee abolisheth feare and carefulnesse in our heartes from whence that cleare merines proceedeth It is called ours in another respect because we enioy it after that it is giuen vs. Now seeing that Christ saith that he spake these things for this cause that the Disciples may haue ioy we gather out of these wordes that all those which haue rightly profited in this sermon haue whereupon they may stay themselues By this worde abide he giueth vs to
displease the more part of meÌ For we may redily obiect that many whiche are of the world namely whoÌ the filthy coÌfusioÌ of all thinges deliteth do fauour their doctrine again many of the world do hate it because they are desirous to haue the politike order remaine 20 Remâmber the word It may also be read in the Indicatiue mode You remeÌber but without any great alteratioÌ of the sense yet in my iudgement the Imparatiue mode doth the better agree And it is a coÌfirmatioÌ of the sentence next going before where Christ said that the world hated him who did excel his disciples For it is not meet that the seruant should bee in better estate theÌ his master Furthermore after that he hath spoken of the persons he maketh meÌtioÌ also of the doctrine for there is nothing that troubeth the godly more then wheÌ they see the doctrine whiche is gods proudly coÌteÌned of men For it is an horrible monster the beholding wherof may make the strongest breast heart quaile But whilest that on the other part we remember that the sonne of God himselfe did no lesse trie stubbornnes there is no cause why we should maruel that y e doctrine of god is so little reuereÌced amoÌgst meÌ In that he calleth it their his doctrine it is referred vnto the ministerie There is one onely master of the Church but he would haue his doctrine which he taught first to be preached afterward by his Apostles 21 But all these things Because the fury of the worlde is monstrous whilest that it rageth so against the doctrine of saluation Christe sheweth a reason thereof because it is carried headlong into destruction through blinde ignoraunce For no man would warre against God openly therefore it is blindnesse and ignoraunce of God which causeth the worlde so carelesly to fight against Christ. Therefore we must alwayes haue respect to the cause neither can we haue any true consolation any where els saue only in the testimonie of a good conscience Hereby must our mindes be lifted vp likewise vnto thankfulnesse that whilest that the world doth perish in the blindnesse thereof God hath vouchsafed to make vs partakers of his light Neuerthelesse we must hold that the hatred of Christ doth proceede from the dulnesse of the minde whenas God is not knowen For as I say oftentimes vnbeliefe is blinde not that the wicked doe vnderstand and perceiue nothing but that all their knowledge is confused and doth vanish away straightway which thing I haue handeled more at large els where 22 If I had not come and spoken vnto them they should haue no sinne but now they haue no excuse for their sinne 23 Hee that hateth me hateth my father also 24 If I had not done the workes amongest them which no other man hath done they should haue no sinne but now they haue both seene and also heard both mee and my father 25 But that the worde which is written in their law may be fulfilled they hated me for nothing 26 And when the comforteâ shall come when I will sende vnto you from my father the spirite of truethe whiche proceedeth from the father hee shall testifie of mee 27 And you doe also testifie because you are with mee from the beginning 22 If I had not come In that he said that the Iewes hated the gospel because they knew not God least any man should thinke that this serueth to mittigate their offence hee addeth that they were maliciously blinde as if a man shoulde shut his eyes least hee bee compelled to behold the light For otherwise it might haue beene obiected againste Christe if they know not thy father how is it that thou doest not redresse their errour VVhy hast thou not at least tryed whether they were altogeather vnapt to bee taught or no Hee answereth that he hath executed the office of a good and faithfull teacher but all in vaine because malice woulde not suffer them to returne vnto foundenesse of minde Furthermore his meaning was to make all men afraide vnder theyr person who doe either refuse the truth of God when it is offered vnto them or resist the same willingly when they knowe it And although there remaineth terrible vengeance of God for them yet Christe hath respect rather vnto his Disciples that hee may encourage them with certaine hope of victorie least at any time they yeelde vnto the wickednes of the wicked For whenas we heare that such is their end wee may triumph now as it were in the middest of the battell They shoulde haue no sinne Christ seemeth to graunt by these wordes that only vnbeliefe is sinne and there be some which thinke so Augustine thinketh somewhat more soberly yet the commeth vnto the same sense For because faith remitteth and blotteth out all sinnes hee saith that it is only the summe of vnbeliefe that condemneth This is truly said forasmuch as vnbeliefe doth not only keepe men from beeing deliuered from the giltinesse of death but it is the fountaine and cause of all euill But all that disputation doth nothing appertaine vnto this present place For this word sinne is not taken generally but according to the circumstance of the cause which is handeled as if Christ should say that their ignoraunce is by no meanes excusable because they had malitiously refused God in his person Likeas if we call him giltlesse iust and pure whom we will acquit of one fault only wherof he was giltie Therfore that absolution of Christe is restrained vnto one kinde of sin because he taketh from the Iewes their cloake of ignorance in the contempt and hatâed of the Gospell Yet heere ariseth a newe question as yet whether vnbeliefe were not sufficient to condemne men before the comming of Christ or noe And there be frantike fellowes who gather falsly out of this place that whosoeuer died before Christs comming without faith they were in a doubtfull and suspensed state vntill Christ did shew himselfe vnto them As if there were not many places of scripture extant whiche testifie that the onely conscience was sufficient to make them guiltie Death saith Paule Rom. 5. 14. reigned vntill Moses in the worlde And in another place in the same Epistle 2. 12. he teacheth that they shall perish without lawe which haue sinned without lawe Then what is Christ his meaning Truly there is a graunting in these wordes whereby hee giueth vs to vnderstande that there remaineth nothing for the Iewes which they can pretend to mittigate their fault after that they haue reiected life willingly and wittingly when it was offered vnto them So that the excuse whiche hee graunteth them doth not quite acquit them but doeth only extenuate the greeuousnesse of the wickednesse according to that the seruaunt which knoweth the will of his master and despiceth it shal be sorer beat Luke 12. 47. For Christ meant not to promise pardon vnto others but to holde his enemies conuicted who had reiected the grace of God stubbornly to the
end it might euidently appeare that they were vnworthy of all pardon and mercie And we must note that he speaketh not of his bare comming but of that which was ioyned with doctrin For they had not been giltie of so great a fault because of the presence of his body only but the contempt of the doctrine by him deliuered was that which made them vnexcusable 23 Hee that hateth mee An excellent place whereby we are taught that no man hateth the doctrine of the gospel but he bewrayeth his vngodlinesse agaynst God Many men pretend another thing in words for when as they loath the Gospell yet will they seeme to bee excellent worshippers of God but they are but trifles for the contempt of God lurketh within So that it commeth to passe that Christ discouereth the hypocrisie of many by y e light of his doctrine CoÌcerning which thing we haue spoken more chap. 3. 20. vpon that place hee that doeth euill hateth the light And againe cha 5. 23. he that honoureth not the soone honoureth not the father 24 If I had not done the workes Hee comprehendeth in my iudgement vnder this worde workes all those tokens of his diuine glory whiche hee shewed For the proued plainely both by myracles and by the power of the holy Ghost and by other testimonies that he was the sonne of God so that the Maiestie of the only begotten sonne did plainely appeare in him as we had in the first chapter Concerning the myracles whiche he wrought it is commonly obiected that he neither wrought more nor greater then Moses and the Prophetes The answere is knowen that Christ excelleth in myracles in this respect because he was not the minister only but properly the authour For hee vsed his owne name his owne commaundement his owne power to worke myracles But as I haue saide he comprehendeth generally all the testimonies of the heauenlye and spirituall power whereby his Diuinitie was reuealed They haue seene and heard Hee concludeth that his enemies cannot escape by running away for as much as they despised the power whiche was altogether diuine as might manifestly appeare For God shewed foorth his power plainely in the sonne wherefore it was in vaine for them to say that they had only to deale with a mortall man This place teacheth vs to be attentiue and readie to weigh the woorkes of God wherein whilest that hee sheweth his power hee will haue due honour giuen and ascribed vnto himselfe VVhereupon it followeth that they are vnthankfull towardes God and malicious whosoeuer do darken his giftes or passe ouer the same contemptuously 25 But that it may bee fulfilled That which is contrary to nature seemeeth to be vncredible but there is nothing more contrary to reason then to hate God therefore Christe saith that their minds are infected with so great wickednesse that they hated him for nothing and without a cause VVhereby he amplifieth their wickednesse Christe citeth a place out of the Psal. 35. 19. which he saith is nowe fulfilled not because the same thing dyd not befall Dauid before but that hee may touch the obstinate wickednesse of his nation which discending by lineall discent from the great graundfathers vnto the fourth generation did reigne without ende as if hee should say that they were no better then their fathers which hated Dauid without a cause By lawe hee meaneth the Psalmes because all the doctrine of the Prophetes was nothing els but an appurtenance of the lawe we know that Moses his ministerie did endure vntill the time of Christ. Furthermore he calleth it their law not for honours sake but that they may be sorer pricked with the familiar title as if he should say they haue the lawe giuen them by heritable right wherein they see their manners liuely painted out 26 And when After that Christ hath told his disciples that the gospel ought to be neuer a whit the lesse esteemed because it hath many aduersaries euen in the very Church he setteth the testimonie of the spirite now against their vngodly furie wherwith their consiences being vnderpropt they can neuer fall as if he should say the worlde shall rage against you your doctrine shall be mocked of some othersome shall also accurse it but there shal be no such violent motions that they shall bee able to ondermine the firmenesse of your faith after that the holy ghost ãâã bee giuen you that hee may establishe you by his testimonie And truly this is our only ayde whenas the world is all on an vprore that the truth of God being sealed vp in our harts by the spirite doth despice whatsoeuer it in the world For if it were subiect to mens iudgements It should fall out that our faith shoulde bee ouerwhelmed an hundred times dayly Therefore we must note where we must stand amongest so many turmoyles to wit because wee haue not receiued the spirite of this worlde but the spirite which is of God that we may know those thinges which are giuen vs of GOD. Hee is the only witnesse he doth mightily beate downe scatter abroade ouerthrowe what thing soeuer this world hath set vpon high to darken or suppresie gods truth VVhosoeuer shall be endowed with this spirit they are so far froÌ being discouraged through the hatred contempt of the worlde that euery one of them shall ouercome the whole worlde in the meane season wee must beware that we depend not vpon the respect of men For so long as our faith shall wander in such sort yea so soone as it shall goe out of the sanctuarie of God it must needes waner miserably Therfore it must bee called backe vnto the inwarde and secrete testimonie of the spirite which the faithfull knowe is giuen them from heauen The spirite is said to testifie of Christ because it retaineth and stayeth our saith in him alone that we may seeke no part of saluation els where he calleth him the comforter Againe to the end we may not feare so long as we trust to his ayde For Christ meant to fortifie our faith by this title least it should faint in any temptations That must also be applied vnto this present circumstance in that he calleth him the spirit of truth For we must vnderstande the opposition that men are carried about diuersly without this witnesse neither doe they rest soundly any where and that when and wheresoeuer he speaketh he deliuereth mens minds from all doubting and from feare of deceit In that he saith that hee will send him from the father and againe that hee proceedeth from the father it serueth to augment the weight of his authoritie For the testimonie of the spirite should not be sufficient against suche strong inuasions against so many such forcible engines vnlesse we were persuaded that he came from God Therfore it is Christ that sendeth the spirite but out of his heauenly glory to the end we may know that it is not mans gift but a sure pledge of Gods grace VVhereby appeareth
how fryuolous the subtiltie of the Grecians was when as they denyed vnder colour of these wordes that the spirite proceedeth from the sonne For Christ nameth the father heere as he is wont to the end he may make vs behold his diuinitie 27 And yee beare witnesse Christe giueth vs to vnderstande that the testimonie of the spirite is not such that the Apostles haue it for themselues alone and enioy it themselues alone but that it spreadeth it selfe farther abroad by them because they should bee the instruments of the spirite as he spake by their mouth VVe see now how faith commeth by hearing and yet it hath the certaintie which it hath from the seale earneste of the spirite Those menne which know not sufficiently the mist of mans minde they thinke that faith is conceiued naturally by preaching only and on the other side many brianesicke men cannot away with preaching whilest y t they breath out secrete reuelations and inspirations But wee see how Christe ioyneth these thinges togeather Therefore although there is no faith vntill the spirite of God do lighten our mindes and seale our heartes yet must wee not fet visions or oracles from the cloudes but the worde which is nigh vs in our mouth and heart Deu. 13. 14. ought to haue all our senses tyed to it and set fast vpon it As Isay as saith most excellently 59. 21. This is my couenaunt saith the Lorde my spirite which I haue put vpon thee and my woordes which I haue put in thy mouth shall not faile c. This clause yee haue been with mee from the beginning is added for this cause that we may know that the Apostles deserue more credite because they saw these thinges with their eies which they preach a saith Iohn that which we haue hard which we haue seene which our hands haue handeled 1. Iohn 1. 1. For the Lorde would that we should be so prouided for by all meanes that there might bee nothing wanting whiche might approoue the Gospell fully Chap. 16. 1 THese thinges haue I spoken vnto you that yee may not bee offended 2 They shall make you straungers from their Sinagogue but the houre commeth that whosoeuer shall kill you hee may thinke that hee doth God good seruice 3 And these things shall they doe vnto you because they haue not knowen the father nor yet mee 4 But I haue spoken these thinges vnto you that when their houre commeth you may remember that I haue tolde you And I haue not spoken these thinges vnto you from the beginning because I was with you 5 And now I goe to him that sent me and none of you asketh mee whither goest thou 6 But because I haue spoken these thinges sorrow hath filled your heart 7 But I tell you the truth it is expedient for you that I goe for if I goe not the comforter will not come vnto you but and if I shall goe I will send him vnto you 1 These things haue I spoken vnto you He saith againe that none of these thinges which he hath spoken are superfluous for seeing that fights combates are prepared for them they were to be furnished with lawfull weapons before the time And in the meane season hee giueth them to vnderstande that if they doe well muse vppon this doctrine they shall be able to resist Let vs also remember that that is spoken to vs also whiche was spoken then to the Apostles And first of all wee must note that Christ sendeth not his into the battel vnarmed and that therefore âo man faileth in this warfare saue only through the fault of his owne slouthfulnesse Neither must wee waite and stay vntill we come vnto the present matter but we must endeuour that being acquainted with these speches of Christ we may enter the combate when need requireth Neither neede wee doubt but that wee shall obtaine the victorie so long as these admonitions of Christ remaine deepely imprinted in our mindes For whenas he saith leat yee bee offended hee giueth vs to vnderstand that we neede not feare least we be turned aside out of the righte course with any thing But it appeareth heereby how fewe doe rightlye learne this doctrine in that those menne which seeme to remember it when they are free from daunger doe quayle and yeelde when they are to enter the battaile as if they were rude and ignoraunte Therefore lette vs so buckle these weapons vnto vs that they neuer fall away from vs. 2. Straungers from their Synagogue This was no light offence to trouble their mindes withall that they were to be driuen like wicked menne out of the company of the godly at least of those which did boast that they were the people of God and made their bragge of the title of the Church For the faythfull are not onely subiect to persecution but vnto reproaches and slaunder as Paule saieth 1. Cor. 4. 9. 10. Notwithstanding Christ byddeth them stand stoutly euen against this inuasion because although they be thrust out of the Synagogues yet neuerthelesse they remayne in the kyngdome of God The summe is that wee muste not be discouraged with the peruerse iudgements of menne but that we must valyauntly endure the reproach of the crosse of Christe being coÌtent with this one thing that God alloweth our cause which menne do vniustly and wickedly condemne Furthermore we gather heereby that the ministers of the Gospel are not onely euil intreated by the professed enemyes of the Gospel but that they are slaundered sometimes euen by those which seeme to be of the houshold of the Church yea very pillars The Scribes and Pharisees and Priestes by whom the Apostles were coÌdemned did boast that they were appointed by God to be iudges of the Church and indeede the ordinary gouernment of the Churche was in their power and the function of iudgeing came from God not froÌ men but they had corrupted al the order which GOD had appoynted with theyr tyranny So that it came to passe that the power which was grauÌted vnto them to edification was nothing else but a monstrous oppression of the seruauntes of God excommunication which ought to haue beene a medicine to purge the Church was turned to banish godlynesse out of the same Seeing that the Apostles tried that in their time there is no cause why the Pope his cursses shuld greatly terrifie vs wherwith he thundreth against vs for the testimonie of the Gospel For we muste not feare least they hurt vs any more then these olde ones did the Apostles Yea we ought to desire nothing more then that wee may be straungers from that congregation out of which Christ is banished Neuerthelesse let vs note that the discipline which God ordayned in his Church from the beginning was not abolyshed by that grosse abuse For seeinge that Sathan is wholly occupied about this that he may corrupt al Gods institutions we must not yeelde vnto him that that may be quite takeÌ away because of corruptions which God hath
establyshed for euer Therefore excommunication is no lesse to be reclaimed vnto his pure lawful vse then Baptisme and the Supper of the Lord. But the houre commeth Christ persisteth as yet in that offence in that the enemies of the Gospel doe challenge and take to themselues this authoritie that they thinke that they offer holy sacrifices vnto God wheÌ they put the faythful to death Now it is of it self an hard matter that the innocent shoulde be cruelly vexed but it is a farre harder and a farre more troublesome thing that the iniuries whiche the wicked doe to the children of God should be accounted iuste punishmentes and doe to theyr wickednes But we must place so much ayde in a good conscience that we may suffer our selues to bee thus oppressed for a time vntil such time as Christe appeare out of heauen the reuenger of our cause and his owne But it is a wonder that the enemies of the truth seeing their own consciences doe accuse them do not onely deceiue men but doe also chalenge to themselues praise for vniust crueltie before God I answere that hipocrites howsoeuer their own conscience doth accuse them do so sâatter themselues that they deceiue themselues They are ambitious cruell proud but they cloake al these vices with the colour of zeale to the ende they may carelesly slatter themselues There is added also vnto these a certeine furious drunkennes after that their handes haue beene imbrued with the bloud of the Martyrs 3. And these things shal they do vnto you It is not in vaine that he doth so often cal the Apostles vnto that consideration that this is the only cause why the vnbeleeuers doe rage against them because they know not god And yet notwithstanding this is not spoken to mittigate their offence but that the Apostles may despise their âury with loftie minds For it falleth out oftentimes that the authoritie wherein the wicked excell and the pompe that appeareth in them doe shake modest and godly mindes On the contrary Christ commaundeth his disciples to rise against them with holy magnanimitie that they may contemne the aduersary whom onely errour and blindnes doe driue forward For this is our brase wall when we are certeinelye perswaded that God is on our side and that those which resist vs are destitute of reason And in these wordes are we taught what a grieuous and great euill the ignoraunce of God is which causeth euen murtherers of their fathers to seeke to be praised for their wickednes 4. That when their houre shal come yee may remember Hee repeateth that which he had saide already that this is no shadowishe philosophye but such as must be brought to practise and vse and that he preacheth now concerning these matters that they may indeede declare that they were not taught in vaine VVhen as he saieth that yee may remember he commandeth them first to lay vp those things in their mindes which they haue heard and againe to remember them when neede shal require at leÌgth he giueth them to vnderstand that that is of no smal importance in that he prophecieth of things to come I haue not told you from the beginning For asmuch as the Apostles were as yet tender and weake so long as Christe was conuersant with them in the fleshe hee spared them as a good and mercifull maister and suffered not more to be laid vpon them theÌ they were able to beare Therfore they had no great neede as then of confirmation when as they were at rest from persecutions now he telleth theÌ that their estate should be altered and because there is a new estate prepared for them he dooth also exhort them to prepare themselues vnto the cumbat 5. New go I vnto him He mittigateth with a moste excellent consolation that sorow which they might conceiue by his departure which was very necessary They that had liued hitherto daintily were called heereafter vnto great and hard sightes VVhat shuld then haue befallen them vnlesse they shuld haue known that Christ the gouernour of their saluation was in heauen For to go vnto the father is nothing else but to bee receiued into the heauenly glory that he may enioy the principal gouerment Therefore this remedy of sorrow is set before them that although Christ be absent in body yet will hee sit at the right hande of the father that he may defend the faithfull by his power Hee reprehendeth two faultes in the Apostles in this place that they were too much addicted to the visible presence of his flesh and secondly that so soone as it was taken away being oppressed with sorow they lyfted vppe their eyes no higher The same thing doth commonly befal vs for we doe alway fasteÌ Christ to our senses that done if he appeare not as we would wish we feigne to our selues matter of dispayre This seemeth to be falsly obiected to the Apostles that they aske not whither their master goeth seeing that they enquired diligently of that matter but we may easily answere that they did so aske that they lifted not vp their mindes vnto hope which thing they ought principally to haue done The sense therfore is this so sone as you heare of my departure you are afraid neither do yee consider whither I go or to what end 7. But I tell you the trueth He testifieth that his absence shall bee profitable that they may cease to be desirous to haue him present before their eyes and he vseth a kinde of oath For because we are carnall there is nothing harder for vs then to plucke out of our mindes this preposterous affection whereby we pul down Christ from heauen vnto vs. And he expresseth this kind of profitablenes that they could not otherwise be endowed with the holy Ghost vnlesse he should forsake the world But the presence of Christ is farre more profitable and more to bee desired whereby he giueth himselfe vnto vs to be enioyned by the grace power of his spirite then if he were present before our eyes Neither muste we moue a question whether Christ could not set downe the spirit wheÌ he was vppon earth For he taketh that for a thing which al meÌ graunt whatsoeuer his father hath decreed And certeinly so soone as the Lord hath once declared what he will haue done it is foolishnes to dispute of the possibilitie 8. And when he shal come he shal reproue the world of sinne and of righteousnes ãâã of iudgement 9. Of sinne because they beleeue not in me 10. And of righteousnesse beecause I goe to my father and yee shall see mee no ãâã 11. And of iudgement because the prince of this world is iudged 12. I haue yet manye thinges to speake vnto you but you cannot beare them now 13. And when he shal come to wit the spirit of trueth he shal lead you into al truth Neither shal he speake of himselfe but whatsoeuer thinges he shal heare he shal speak and he shal tel you those things
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 theÌ prophecies concerning things which shuld happen after their death but he only giueth theÌ 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 saluatioÌ 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 theÌ 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 thaâ 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 coÌfesseth 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 theÌselues 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 theÌ and he reckoneth the spirit amongst the gifts which we receiue of the father by his hand 16. A litle while and you see me not and againe a litle while and yee see me because I goe to my father 17. Therfore certeine of his disciples said amongst themselues what is this that hee saith vnto vs A litle while and ye see me not and againe a
not only be changed into ioye but that it doth also conteine in it self matter of ioy It falleth out oftentimes that when as prosperitie followeth aduersitie menne hauing forgotten their former sorrow do wholly giue ouer themselues vnto ioye yet the sorow which went before is not the cause of ioy But Christ giueth vs to vnderstand that the sorrow of his which they shal suffer for the Gospels sake shal be fruitfull And certeinly the ende of all sorrowes must nedes be vnhappy vnlesse they be blessed in Christ. But because the crosse of Christ hath victory included in it self alwaies Christe doth for good causes coÌpare 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 âlacknes in theÌ at that time that they did doubt and stick in euery smal point For as children which read english caÌnot 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 eaâily 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 shalâe 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 fouÌtaine of wisdome as if he shuld say you neede not feare least you be destitute of the gifte of vnderstaÌding 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
glorifie thou mee father with thy selfe with the glory which I had with thee before the worlde was 1 These thinges spake Iesus After that the Lorde had made an ende of preaching vnto his Disciples concerning the bearing of the crosse he set before them comfortes whereunto they might leane and so persist VVhen hee promised them the comming of the spirite hee put them in better hope and hee intreated of the glory excellencie of his kingdome Nowe he turneth himselfe vnto prayer and that for good causes for doctrine waxeth colde vnlesse it be made effectuall by God Therefore he giueth an example to all teachers that they doe not onely take paine in lowing the seed of the woorde but that they intermingle prayers that they craue Gods helpe that his blessing may make their labour fruitefull In summe this prayer of Christe was as it were a sealing vp of the former doctrine both that it might bee sure in it selfe and also that the Disciples might the more stedfastly beleeue it In that Iohn saith that Christ prayed lifting vp his eyes toward heauen that was no small signe of zeale and feruentnesse For Christe testified in deede by this gesture that he was rather in heauen by the affection of his minde then in earth that he might talke familiarly with God He looked vp toward heauen not because God is shut vp there who doeth also fill the earth but because his maiestie appeareth there chiefly and secondly because the beholding of heauen doth admonish vs that the power of God doth farre surpasse all creatures To the same purpose serueth the lifting vp of his handes when as he prayed for seeing that men are slacke and slowe by nature and their earthly nature doth bend them downewarde they haue neede to be stirred vp thus yea they haue neede of chariots to carry them vp vnto God But and if we couer to imitate Christ truly we must take heâd that our ceremonies expresse no more then is in the minde but let the inward affection mooue both handes feete tongue and whatsoeuer we haue VVheras the Publicane Luke 18. 13. did rightly pray vnto God casting down his eyes it is not contrary to this sentence For although beeing confounded with his sinnes he did cast downe himselfe yet did not that humilitie hinder him but that he craued pardon with boldnesse It was meete for Christe to pray after another sort who had nothing whereof he needed to bee ashamed Againe it is certaine that Dauid himselfe prayed sometimes after one sort sometimes after another as the matter required Father the houre is come Christ desireth to haue his kindome made famous that he may on the otherside set foorth the glorye of his father Hee saith that the houre is come because although hee was declared by myracles and all kinde of power to be the sonne of God yet his spiritual kingdome was yet obscure which shined out shortly after If any man obiect that there was nothing lesse glorious then Christ his death which wat then at hand I answere that there appeareth vnto vs great renowne in that death which is hid from the wicked because we know that the world was reconciled vnto God there when our sinnes were purged that the curse was taken away that Satan was ouercome And to this end tendeth Christ his petition that his death may bring foorth fruite by the power of the heauenly spirite such as was decreed by the eternall counsell of God For he saith that the houre is come not that which is appointed by mans will but which God had ordeined And yet this prayer is not superfluous because Christ doth so depende vpon the will of God that yet notwithstanding he knew that hee ought to desire that which he promised should surely come to passe God will do whatsoeuer he hath determined not only when the whole world sleepeth but also when it gainstandeth him yet neuerthelesse it is our dutie to ask of him whatsoeuer he hath promised because this is the vse of promises that they stirre vs vp to pray That thy sonne may be glorified He giueth vs to vnderstand that there is a mutuall illustration of his glory and his fathers for to what end doth Christ appeare saue only that he may leade vs vnto the father VVherupon it followeth that what honour soeuer is giuen vnto Christe it is so farre from diminishing the fathers honour that it doth more establish it VVe must alwayes remember what person Christe beareth in this place for we must consider his diuinitie alone because he speaketh in as much as he was God reuealed in the flesh and according to the office of a mediatour 2 As thou hast giuen him Hee proueth againe that he asked nothing saue that which was agreeable to the will of the father likeas this is a perpetuall rule of prayer to aske no more then that which God woulde giue of his owne accord because there is nothing more preposterous then to vtter before him whatsoeuer we list Power of all fleshe âe meaneth the rule gouernment which was giuen Christ when the father made him king and head but we must note the ende to wit that he may giue life to all his Therefore Christe tooke vpon him the rule and gouernment not so much for his owne sake as for our saluations sake Therefore it is meete that we submit our selues vnto Christ willingly not only that wee may obey God but because there is nothing more amiable then this subiection seeing that it is vnto vs the cause of eternal life Christ saith not that he is made the gouernour of all the whole world to the end he may giue life vnto all men in generall but he restraineth this grace vnto those who are giuen him And how are they giuen him For the father hath also put the reprobates vnder him I answere that the elect only are of his peculiar flock which he hath taken to keepe as a shepheard Therefore the kingdome of Christ is extended indeed vnto all men but it is wholesome onely to the elect who with willing obedience doe followe the voyce of their Pastour For hee compelleth the other to obey him whether they wil or no vntill he doe at length breake them all to peeces with his yron scepter 3 And this is eternall life that they may knowe Now doth he define the manner of giuing life to wit when he illuminateth the elect that they may know God aright For he doth not intreate in this place of the fruition of the life which we hope for but only how men come vnto life And to the ende we may well and throughly vnderstand this sentence we must first of all knowe that we are al in death vntill God shine vnto vs who is life alone and so soone as he hath appeared vnto vs because we possesse him by faith wee doe also enter into the possession of life Hereby it commeth to passe that the knowledge of him is truly and worthily said to be
wholesome to saue vs. Furthermore almost euery word hath his weight for he meaneth not in this place all manner of knowledge of God but that which transformeth into the image of God from faith to faith yea it is all one with the faith whereby we are ingrafted into the body of Christe and are made partakers of the adoption of God and heires of the kindome of heauen And because God is knowen in the face of Christ alone who is his liuely and expresse image therefore is it said that they may knew thee and Christ whom thou hast sent For in that the father is placed first that is not referred vnto the order of faith as if our minde did afterward discend vnto Christe when we know God but the sense is that God is knowen at length when the mediatour is put betweene There are two Epithites added true and only because it is necessary first that faith doe distinguish god from al the vain inuentions of men that hauing embraced him with firme certaintie it be bended no whither ne yet faint and wauer and secondly that being persuaded that there is no imfect thing in God it be content with him alone whereas some doe resolue it thus that they may knowe thee who art God alone it is cold Therfore this is the sense that they may acknowledge thee to be the true God But Christ seemeth by this meanes to dispoyle himselfe of the right name of the diuinitie If any man answere that this word God is to be applyed vnto Christ as well as to the father the same question shal be moued concerning the holy Ghost For if the father only the sonne be one God the spirite is driuen from this degree which is as absurd VVe may easily answere if any man take heede vnto the manner of speech which Christ vseth euery where in the Gospell of Iohn whereof I haue so often tolde the Readers alreadie that they ought to bee acquainted therewith Christ appearing in the shape of man signifieth vnder the person of the father the might essence and maiestie of God Therefore the father of Christe is the only true God that is that God which had promised y e world a redeemer long ago is one But the vnitie and veritie of the Godhead shal be found in Christ because Christ was humbled for this cause that he myght lift vs vpon high VVhenas we are come thither then his diuine maiestie doth shewe foorth it self then he is knowen wholy in the father and the father is knowen wholy in him In summe hee that separateth Christ from the diuinitie of the father he doth not know him as yet who is the only true God but hee doth rather forge to himselfe a straunge God Therefore we are commaunded to know God and Christ whom he hath sent by whom as by his out stretched hand he inuiteth vs vnto himselfe VVhereas some doe thinke that this is an vniust thing if men doe perish for the ignoraunce of God alone it commeth to passe thereby because they do not consider that the fountaine of life is in the power of God alone and that all those which are straungers from him are depriued of life Now if we come vnto God only by faith infidelitie doth hold vs necessarily in death If any man obiect that the iust and innocent haue iniurie done them otherwise if they bee condemned wee may easily answere that there is no right or sincere thing in men so long as they continue in their owne nature And we are renued as Paule testifieth into the image of God by knowledge Now is it worthie the labour to gather three pointes togeather that the kingdome of Christe bringeth life and saluation Colloss 3. 10. Secondly that all men doe not receiue life thence and that it is not Christ his office to giue life vnto all men but only to the elect whom the father hath committed to his tuition Thirdly that this life is placed in faith and Christe bestoweth it vppon those whome hee illuminateth into the saith of the Gospell whereby we gather that the gifte of the heauenly wisedome and of illumination is not common to all men but proper to the elect It is true that the Gospell is offered vnto all men but Christe setteth foorth in this place the hidden and effectuall manner of teaching whereby the children of God alone are drawen vnto faith 4 I haue glorified thee Hee saith thus for this cause because God was made knowen vnto the worlde both in his doctrine and also in his myracles And this is the glory of God if wee knowe what he is VVhenas he addeth that hee hath finished the worke which was inioyned him hee meaneth that he hath fulfilled the whole course of his calling for that was the due and appointed time wherin he was to be receiued into the heauenly glory And hee doth not onely speake of his office of teaching but he doth also coÌpreheÌd the other parts of his ministery For althogh the principal part remained as yet to wit the sacrifice of his death wherwith he should purge the sinnes of al men yet because the houre of his death was now present he speaketh as if he had suffered death alreadie This is therefore the summe that hee may be sent of his father into the possession of his kingdome for asmuch as hauing ended his course there remained nothing els for him to doe saue only that hee might bring foorth the fruite and effect of all thinges by the power of the spirite which he had done vpon earth according to the commaundement of his father according to that of Paule Philippians the second Chapter and seuenth verse Hee abased himselfe taking to himselfe the shape of a seruant therfore hath the father exalted him and hath giuen him a name c. 5 VVith the glory which I had with thee He desireth to be glorified with the father not that he would haue the father glorifie him inwardlye without any witnesse but thaâ beeing receiued into heauen hee may gloriously shew foorth there his greatnesse and power that euery knee may bowe vnto him c. In the same place 10. Therefore this clause with the father is set against earthly and transitorie glory in the former member like as Paule Rom. the sixth chapter and the tenth verse when as he saith that he dyed to sinne once and that he liueth now vnto God he expresseth the blessed immortalitie Afterwarde he declareth that he desireth nothing which he himselfe had not before but only that he may appeare to be such in the flesh as he was before the creation of the worlde or if you will that I speake more plainely that the diuine maiestie which he had alwayes may now shine in the person of the mediatour and in mans flesh which hee had put on An excellent place whereby wee are taught that Christe is no fleshe or temporall GOD. For if his glorye was eternall hee him selfe was also alwayes Moreouer there
afterward indifferently for all menne Father pardon them for they knowe not what they doe I answeare that the prayers which we make are yet notwithstanding restrained vnto the Electe VVee must desire that this manne and that and euery manne may be saued and so comprehende al mankinde because we cannot as yet distinguish the electe from the reprobate yet neuerthelesse when we pray that the kingdome of God maye come we doe also pray that he will destroy his ennemies There is thys onely difference that wee pray for the saluation of all menne who wee knowe are created after the image of GOD and whiche haue the same nature whiche wee haue wee leaue their destruction to Goddes iudgement whome hee knoweth to be reprobates But there was another speciall reason of the prayer which is recited heere whiche ought not to bee followed as an example For Christe prayeth not accordinge to the bare feelinge of faith and loue but beinge entred into the secreat places of heauen hee setteth before his eyes the secreat iudgements of the Father which are hidden from vs so longe as wee walke by faith Furthermore wee gather out of these wordes that GOD chuseth whome hee thinketh good vnto him selfe out of the worlde that they may bee heyres of life and that this difference commeth not from mennes merites but that it dependeth vppon hys meere good will For those menne whiche place the cause of election in man they must beginne wyth faith And Christe sayeth flatly that they were the fathers whiche are giuen hym And it is certaine that they are giuen for this cause that they may beleeue and that faith floweth from thys giuinge If this giuinge bee the beginninge of faith and if election doe goe before it in order and time what remaineth but that wee confesse that they are chosen freely whome GOD will haue saued out of the worlde Nowe seeinge that Christe prayeth for the electe alone wee must needes haue the faith of election if wee will haue our saluation commended to the father by him Therefore they doe great iniurie to the faithfull whiche goe about to blotte out the knowledge of election out of their mindes because they depriue them of Christe his voyce and consent Furthermore the peruerse dulnesse of these menne is refuted in these woordes who vnder the colour of election doe giue themselues vnto flouthfulnesse whereas it ought rather to sharpen and prouoke in vs the desire to praye as Christe teacheth by hys owne example 10. And all mine are thine Heereunto belongeth the former member that hee shall surely be hearde of the father I commende none other sayeth he vnto thee saue those whome thou acknowledgest to be thine owne because I haue nothinge that is separated from thee therefore I shall not take the repulse In the seconde member hee sheweth that hee hathe iust cause to care for the elect because they are his owne after that they are the fathers All these thinges are spoken to the confirmation of our faith VVee must not seeke for saluation anye where else saue onely in Christe VVee will not bee content with Christe vnlesse wee knowe that wee possesse GOD in hym Therefore wee must knowe and holde that vnitie whyche is betweene the Father and the Sonne whyche causeth that there is no diuision betweene them That agreeth with the seconde member which hee addeth afterwarde that hee was glorified in the disciples For it followeth that it is meete that hee further their saluation on the other side And this is a good signe and token to confirme our faith that Christ will neuer neglect our saluation if he shall be glorified in vs. 11. I am not nowe in the worlde Hee sheweth an other cause whye hee prayeth so earnestlye for his Disciples to witte because they shall shortly be depriued of his corporal presence vnder which they rested hytherto So long as hee was conuersant with them hee browded them vnder his wingeâ as a henne doth her chickine now when hee departeth he prayeth his father to couer them with his sauegard and this doth he in respect of them For he prouideth a remedie for their feare that they may rest vpon God himself vnto whom hee deliuereth them now as it were from hand to hande And we gather no small comforte hence when we heare that the sonne of God is so much the more carefull for the safetie of his whenas he leaueth them according to the body For we must gather thereby that he respecteth vs at this day also whilest we are in the world that he may prouide for our miseries from his heauenly glory Holy father The whole prayer tendeth to this ende that the disciples may not be discouraged as if their estate should bee woorse because of the corporall absence of their master For seeing that Christ was gyuen them for a season to be their keeper he restoreth them now againe into his fathers hande as hauing fulfilled his function that heereafter they may be preserued through his protection and power The summe is this whenas the Disciples are depriued of the beholding of the fleshe of Christ they suffer no losse because God receiueth them into his tuition whose power is euerlasting Hee prescribeth the manner of preseruing them that they may bee one For looke whom the father hath determined to saue he gathereth those into the holy vnitie of faith and the spirite But because it is not sufficient if men conspire together any manner of way this clause is added euen as wee For our vnitie shall be happy then if it represent the image of God the father and of Christ as the waxe doth receiue a forme from the ring wherewith it is sealed But I will expounde shortly after howe the father and Christ are one 12 VVhilest I was with them in the world I haue kept them in thy name These whoâ thou hast giuen mee haue I kept and none of them hath perished but the sonne of perdition that the scripture might be fulfilled 13 And now I come vnto thee and these thinges speake I in the worlde that they may haue my ioy fulfilled in themselues 12 VVhilest I was in the worlde Christ saith that he hath kept them in his fathers name because he maketh himself a minister only which hath done nothing saue only through the power of God and his ayd Therfore he giueth vs to vnderstand that it is vnlikely that they should perishe now as if the power of God were extinguished by his departure But this seemeth to be a very absurd thing that Christ resigneth this dutie to keepe them vnto God as if he did cease to be the keeper of his hauing finished the course of his life VVe may readily answere that he speaketh in this place only of the visible keeping which had an ende in the death of Christe For truly so long as he was vpon earth he had no neede to borrowe power of any other whereby he might keepe the Disciples but this is wholy referred vnto
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 meÌ being ful out as foolish do trifle coÌcerning 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 thaâ 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 â 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 theÌ 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 senâ mee and hast loued them as thou hast loued mee 20 And I pray not for theÌ 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
was offered him so gently VVee must note the manner of speech Christ prayeth for all those which shoulde beleeue in him in which wordes he teacheth that which wee haue sometimes said that our faith must looke vnto him The member whiche foloweth next by their worde doth very well expresse the force and nature of faith and doth also confirme vs familiarly who know that our faith is grounded in the Gospel deliuered by the Apostles Therfore howsoeuer the worlde do condemne vs a thousand times let this one thing suffice vs that Christ acknowledgeth vs to be his owne and commendeth vs vnto the father And woe be to the Papists whose faith wandereth so farre from this rule that they are not ashamed to spue out execrable blasphemie that there is nothing conteined in the scripture but that whiche is doubtfull and which may bee wrested hither and thyther therefore the only tradition of the Church teacheth them to beleeue But let vs remember that the sonne of God who is the only iudge doth allow that faith alone which is conceiued out of the doctrine of the Apostles Furthermore the sure testimonie thereof shal be founde no where els saue only in their writings VVe must also note the phrase which shal beleeue by their worde which signifieth that faith commeth by hearing because the instrument wherewith God draweth vs vnto faith is the externall preaching of men VVherefore God is properly the authour of faith and men themselues are the ministers by whom wee beleeue as Paule also teacheth Cor. 3. 5. 21 That they may be all one c. He placeth the ende and drift of our felicity againe in vnitie that for good causes For this is the destructioÌ of mankinde that being estraunged from God it is also lame and scattered abroad in it selfe Therfore the contrary restoring therof is if it grow together into one body aright like as Paule placeth the perfection of the Church in that Ephe. 4. 3. if the faithfull agree together amongst themselues by one spirit and he saith that the Apostles and Prophetes Euangelists and Pastours were giuen for that cause in the same place 11. 12. that they might persist in edifiyng the body of Christ vntill we be come vnto the vnitie of faith And therefore hee exhorteth the faithfull to grow vp into Christ who is the head by whom all the body being coupled and knit togeather by euery ioynt of subministration according to the effectuall woorking in the measure of euery member encreaseth it selfe vnto edifiyng Therfore so often as Christe speaketh of vnitie let vs remember that horrible and filthie scattering abroad of the world which is without him And secondly let vs know that this is the beginning of blessed life if we be al gouerned and liue by the spirit of Christ alone And we must vnderstand that so often as Christ saith in this chap. that he and the father are one he speaketh not simply of his diuine essence but that he is called one in the person of the mediatour and inasmuch as he is our head Many of the fathers did interprete it thus precisely that Christ is one with the father because he is eternal God but the contention which they had with the Arrians enforced them to this to wreste shorte sentenses into a straung sense But Christ intended a far other thing then to carry vs vp vnto the bare beholding of his hidden diuinitie for he reasoneth from the end that we ought therfore to be one because otherwise the vnitie which he hath with the father shuld be vaine and vnfruitful Therfore to the end you may rightly comprehend what is the intente or effecte of that that Christ and the father are one take heede that you stripe not Christ out of the person of the Mediatour but consider him rather as he is the head of the Church and ioyne him with his members so the texte shall stand best least the vnitie of the sonne with the father be vaine and vnprofitable his power must be spread abroad throughout the whol boby of the godly VVhence we do also gather that we are one with christ not because he powreth his substaunce into vs but because hee maketh vs partakers by the power of his spirit of his life of whatsoeuer good things he hath receiued of the father That the world may beleeue Some doe interprete this word world for the elect who were as then dispearsed but because world is taken throughout this whole chapter for the reprobate I am rather of the contrary opinioÌ Moreouer immediately after he separateth the same word wherof he maketh mention now from al his The Euangelist did put in the word beleeue vnproperly for know or acknowledge to wit whilest that the vnfaithfull beeing conuinced by experience it selfe doe perceiue the heauenly and diuine glory of Christ whereby it commeth to passe that in beleeuing they beleeue not because this feeling pearceth not vnto the inward affection of the minde And this is the iust iudgement of God that the brightnes of the glory of God doth blind the eies of the reprobate because they are not worthy to see him sincerely and clearely Hee vseth the word know afterward in the same sense 22. And I haue giuen them the glory which thou hast giuen me Note that the patterne of perfect blessednes was expressed in Christ in such sorte that he had nothing of his own or for himself alone but he was rather rich that he might enrich his faithfull This is our blessednes that the image of God may be repayred and formed againe which was blotted out through sinne Christ is not onely the image of God inasmuch as he is his eternal word but the image of the fathers glory was also engrauen in his humane nature wherof he is made partaker with vs that he may transfigure his members into the same Paul also teacheth the selfe same thing 2. Cor. 3. 18 that we are transformed into the same image as it were from glory to glorye by beholding the glory of GOD as it were with open face VVhereuppon it followeth that no man is to be accountted Christes disciples saue onely hee in whom the glory of God is seene imprinted by the image of Christ as by a fignet The words which follow shortly after tend to the same end 23. I in them and thou in me For his meaning is to teach that the fulnes of all good thinges is in him and that that appeareth now plainely in him which was hidden in God that hee may powre it out into his by making them partakers thereof as water flowinge from a fountaiyne hyther and thyther by conduytes dooth water the fieldes euery where And hast loued them He giueth vs to vnderstande that that is the most manifest token and pledge of Gods loue towarde the godly which eueÌ the world whither it will or no is enforced to feale and perceiue whilest that the spirit which dwelleth in them sendeth forth the beames of heauenly
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 Kidrân 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 voluÌtary 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 knâwe 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.
But thys is a great matter that they were not afrayed to take vppon them continuall warre wyth their nation Therefore it is certaine that it came to passe throughe the heauenlye motion that they who gaue not due honour vnto Christe so longe as hee liued doe runne vnto his carcasse being dead They brynge their odours to enbalme Christes bodye but they woulde neuer haue done this vnlesse they hadde fealt the sauour of his death VVhereby it appeareth howe truely Christe sayde That onlesse a wheat corne die it remaineth alone but after that it is deade it bringeth foorth frute aboundantly before 12. 24. for wee haue a moste manifest testimonie in thys place that his death was more liuely then his life And the sweetenesse of the smell whyche the death of Christe breathed oute into the mindes of these two menne was of so great force that it did easily extinguishe all the affections of the fleshe So longe as the loue of richesse and ambition raigned in them the grace of Christe was vnto them vnsauerie but nowe all the whole worlde beginneth to be vnto them vnsauerie But lette vs knowe that there is prescribed vnto vs in the example of them what wee owe vnto Christe These two to the ende they might shewe some token of their faith caried the body of Christe constantly thoughe not without great daunger vnto the graue Therefore it is shamefull and filthye âluggishnesse if wee defraude him of the confession of faith when as hee raigneth in the heauenly glorye VVherefore their vngodlinesse is so muche the more vnexcusable who seeinge they doe at this daye denye Christe with faithlesse dissimulation doe yet notwythstanding pretende the example of Nicodemus And I confesse they are like him in one poynte they endeuour by all meanes possible to haue Christe buried but nowe it was no time to burye hym sithens that hee is ascended vnto the right hande of the father that hee maye bee aboue menne and Aungels and that euery tongue maye confesse his high gouernment Philippians 2. 9. 10. 11. Secreatlye for feare of the Iewes Because feare is in this place set against the holye constancie whyche the spirite of the Lorde wroughte in the heart of Iosephe it is likelye that hee was not voyde of all vice Not that all feare whereby the faithfull take heede to themselues and auoyde tyrauntes and the ennemies of the Gospell is corrupte and vitious but because the weakenesse of faith bewrayeth it selfe so often as the confession of faith is suppressed by feare VVee must alway marke what the Lorde commaundeth vs to doe and howe farre hee biddeth vs goe Hee that stayeth in the midst of the course sheweth that he beleeueth not in God and hee hath no excuse who setteth more by his owne life then by the commandement of God In that the Euangelist vouchsafeth to bestow vpon Ioseph the title name of a disciple at such time as he was too fearfull and durst not professe his faith before the worlde we know by this howe gently the Lorde dealeth with those that be his and how fatherly he pardoneth their faultes Neither is there any cause why the false Nicodemites should flatter themselues who doe not only hide faith within but whilest that they feigne a consent with wicked superstitions so much as in them lyeth they deny that they were Christes disciples 40 As the Iewes are wont After that Christ had suffered extreame ignominie vpon the crosse God woulde haue his buriall to be honourable that it might be an entrance into the glory of the resurrection Ioseph and Nicodemus bestow no small cost so that it might seeme to bee superfluous but we must looke vnto the purpose of God who did also enforce them by his spirite to doe his sonne this honour that he mighte take from vs the horrour of the crosse with the smell of the sepulchre But those things which are extraordinarie ought not to be taken for an example And againe the Euangelist saith plainely that hee was buried after the manner of the Iewes by which woordes hee signifieth that this was one of the ceremonies of the lawe For it was requisite that the olde people vnto whom the resurrection was not so well made knowen and which had no token and pledge thereof in Christ should bee vnderpropt with such helps y t they might loke for the coÌming of y â mediatour with a constant faith VVherefore we must note the difference that is betweene vs vnto whom the brightnesse of the Gospell hath shined and the fathers vnto whome figures did supplie Christe his absence This is the reason why greater pompe of rites was tollerable then whiche shoulde not be without fault at this day For those whiche bury the dead so sumptuously at this day doe not onely bury dead men but also Christ himselfe so much as in them lyeth who is the king of life hauing pulled him out of heauen because his resurrection hath abrogated these old ceremonies There was also great care and religion amongest the Gentiles in burying which tooke his beginning of the fathers as sacrifices But seeing they had no hope of the resurrection they were not followers of the fathers but their Apes For the promise the word of God is as it were the soule which quickeneth the ceremonies so soone as the woorde is taken away what rites soeuer men do vse although they agree in externall shew with the obseruing of holy thinges yet they are nothing els but rotten and foolish superstition But wee must as I haue saide before at this day vse sobrietie and sparing in this point because immoderate cost doth take away the smell of Christ his resurrection 41 And there was in the place This is the thirde point which I saide was to be noted in the historie of the buriall The Euangelist expresseth the place for many causes first of all it came to passe not rashly or without the certaine prouidence of God that the body of Christ was laide in a newe sepulchre For although he died the death which all other men die yet because he should be the first begotten of the dead and the first fruites of those which ryse againe from the dead he had a new sepulchre giuen him Ioseph and Nicodemus had another thing in their heads For because it was but a shorte time to the settyng of the Sunne which was the beginning of y e Sabboth they sought the coÌmodiousnes of the place In the meane while God did chose contrary to their mind a sepulchree wherein neuer man had laid for his sonne Therefore the holy men doe like the nighnesse of the place onely for this cause that the Sabboth might not be broken But God offereth vnto thâ that thing which they sought not that hee might discerne and distinguish the bâriall of his sonne from the common order by some token The circumstance of the place did also serue to this end that the resurrection might be more famous and that it might giue
name as we had before in the tenth Chapter and nienth verse that a good sheepehearde calleth vnto himselfe all the sheepe of his flocke by name Therefore this voyce of the Pastour entreth into the minde of Marie it openeth her eyes it stirreth vp all her senses and so moueth them that shee submitteth her selfe by and by vnto Christe so that we haue an image of our calling depainted in Mary For this is the true entrance into the knowledge of Christ if he knowes vs first and secondly if he inuite vs vnto himselfe familiarly not with that common voyce whiche soundeth confusedly in all mens eares but by that voyce wherewith he calleth the sheepe peculiarly which are giuen him of his father Therefore Paule saith Galathians 4. 9. After that yee knewe God yee were knowen of him Furthermore the efficacie of this worde appeareth thereby in that Marie giueth due honor vnto Christ without delay For y e word Rabboni is not only honourable but it containeth also a profession of obedience Therefore Marie testifieth that she is Christes Disciple and she submitteth and addicteth her selfe vnto him as vnto a master This is a marueilous a secret conuersion of mans minde whenas God maketh the same quicke of sight sodainely which was before dull and altogeather blinde Furthermore the example of Mary ought to serue for an exhortation that how many soeuer Christe doth inuite vnto himselfe they may answere him by and by This worde Rabboni is a Chaldean worde although they pronounce it Rabboni but it is a common thing for words to bee changed when as they are turned into another and a straunge tongue And it is asmuch as my Lorde or Master But their manner of speaking was such in Christes time that the tooke Rabbi and Rabboni for master 17 Touch me not This seemeth to disagree with Matthew his narration For he writeth plainely that the woman embraced Christs feet Now seeing that he would haue the Disciples to grope and feale him what was the cause that he forbad Mary to touch him VVe may easily answere if sobeit we know holde that the woman were not driuen back froÌ touching Christe before that they were too busie in touching him For in asmuch as it was necessary to take away all doubting hee did forbid them to touch him but when he saw them embrace his feete too busily he did moderate and correct that rash zeale For they did sticke in his corporal presence neither did they know any other way meanes to enioy him then if he should liue togeather with them vppon earth Therefore we must persuade our selues that they were not forbidden to touch him vntill such time as Christ had seeme y t he was retained and kept in the worlde with their foolish and vnseasonable desire VVe must also note the reason which he addeth because I am not yet ascended vnto the father For he commandeth the women in these words to suspend their desire vntill such time as he was receiued into heauenly glory Finally he sheweth the end of his resurrection not suche an ende as they feigned immagined with themselues that being restored to life againe he might triumph in the world but rather that hee might take possession of the kingdome promised him by ascending into heauen that he might gouerne the Church out of the fathers hande by the power of his spirite Therefore this is the meaning of the wordes that the estate of his resurrection should not be full and in all pointes perfect vntill he shoulde sit in heauen at his fathers right hande and that therfore the womeÌ did not wel in that being coÌtent with the one half of the resurrection they desired to haue him to be present in the world The profite of this doctrine is double the first that those must lift vp their mindes who will not erre in seeking Christ the second that they must shake off the earthly desires of the flesh whosoeuer wil go toward him as Paul teacheth Col. 3. 1. 2. Goe vnto my brethren Some doe restraine this woorde brethren vnto the kinsfolks of Christ but not well in my iudgement For why should he rather haue sent them vnto them then vnto the Disciples They answer because Iohn testifieth in another place that they beleeued not But I doe not thinke that Christ vouchsafed to bestow so great honour vpoÌ those of whom mention is made there And now they muste needes graunt that Mary did that obediently which she was commanded to do by Christ. But it followeth immediately that shee came to the Disciples whereby wee gather that Christe spake of them Moreouer Christe knewe that the Disciples were gathered togeather in one place whom these men doe separate in their âpinion And it were an absurd thing that the Disciples shoulde bee neglected whylest that certaine odde fellowes were regarded who being gathered into one place dyd stande betweene hope and feare Furthermore Christ seemeth to haue borrowed this speeche out of the two and twentieth Psalme 23. where it is written I will declare thy name vnto my brethren For it is questionlesse that the fulfilling of that Prophesie is rehearsed in this place Therefore I thinke that Marie was sent vnto all the Disciples and I thinke that that was done to vpbraide them because they had been so slowe to beleeue And truly they were not only worthie to haue women to bee their teachers but euen Oxen and Asses who had profited so little and almost nothing vnder the sonne of God who vsed such diligence in teaching and instructing them continually Yet this is a milde and gentle chasticement whylest that Christ sendeth his Disciples thus vnto the womens schoole that he may reclaime them vnto himselfe by them His inestimable goodnesse appeareth also in this that hee appointeth the women to bee witnesses vnto the Apostles of his resurrection For the embassage whiche is giuen them in charge is the onely groundeworke of our saluation and it conteineth the principall point of heauenly wisedome Although we must also note that this was an extraordinarie and as it were an accidentall thing They are commaunded to tell the Apostles that which they preached vnto all the whole world afterward according to the function which was enioyned them but the womeÌ do not this as Apostles Therfore they do falsely gather a law out of this place who permit women to baptize Let this bee sufficient for vs that Christ did shewe and vnfolde in them the infinite treasures of his grace whilest that hee did once make them teach the Apostles yet so that he woulde not haue that taken for an example whiche was done by a singuler priuiledge wee may see that chiefly in Mary Magdalene whiche was captiue to seuen Diuels before for this was as much as if Christ should lift her vp aboue the heauens being brought out of hell If any man obiect that there was no cause why Christ shoulde preferre the women before his Apostles which were no lesse
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 coÌpare 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 âândeth 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 theÌselues Therfore this is the principal end of the preaching of the Gospel that men may be reconciled vnto God whiche commeth to passe by the free forgiuenes of sinnes as Paul also teacheth 2. Cor. 5. 18. VVhere he calleth the Gospell in this respect the ministery of reconciliation The Gospel containeth many other things but GOD doth this principally there that he may receiue men into fauour by not
Christ. 19. 17. Rest. Whence our mindes haue rest and quietnesse 12. 14. Men doe not come vnto God by the leading of their reason 1. 5. Riuers Riuers of running water shall flow out of his belly 7. 38. Rulers Hath any of the Rulers beleeued in him 7. 48. Manye Rulers beleeuing are afraid of excommunication 12. 42. The Ruler his sonne is healed 4. 47. S Sabboth The Sabboth of God 5. 17. Sabellinis Sabellinis his error 1. 1 Sacraments inueÌted by men are nothing els but mocking stockes 20. 22. VVheÌce the Sacraments do borrow their force 20. 22. In the Sacraments wee must respect the proportion of the signes with the truth 1. 32. The scripture speaketh two maner of wayes of the Sacraments 1. 26. It is not in mans wil to institute Sacraments 1. 31. God sheweth himselfe vnto vs in the Sacraments 5. 37. Sacrifice Almes is an acceptable Sacrifice to God 12. 8. Sacrifices To what the Popishe Sacrifices are made 20. 22. Saftie Wherein our saftie consisteth 17. 14. Our safetie is ioyned with the safetis of the Apostles 17. 20. Saluation What our saluation did cost the sonne of God 12. 27. The cause fountaine of our saluation 3. 16. How carefull God is for our saluation 15. 13. How this must be vnderstoode that saluatioÌ is of the Iewes 4. 22. Wherein the summe of our saluation consisteth 11. 51. Saluation of the Iewes 4. 22. Samaritane Christ asketh drinke of the Samaritane 4. 7. Christ is called a Samaritane 8. 48. The Samaritanes haue no fellowshiship with the Iewes 4. 9. Sanctifie Christ prayeth the father to sanctifie the Apostles 17. 7. How the father is saide to haue sactified the sonne 10. 36. To be sanctified in the truth 17 19. To sanctifie themselues after the maner of the Iewes 11. 55. Sanctification Out of what fountaine the sanctification floweth which commeth by the doctrine of the gospel 17. 9. Sanctification is not finished the first day in the elect 17. 17. What the sanctification which christ wisheth to the disciples doth comprehed in the same place Satan How Satan is said to haue entred into Iudas 13. 27. VVho they be that are subiect to the lyes of Satan 15. 43. Satan entreth into Iudas 13. 27 Saue Christ came to saue 72. 4. Sauiour The sauiour of the world 4. 42. Scatered To bee scatered vnto their owne 16. 22. The scattering abroade of the Gentiles Scattered abroade 11. 52. Scripture The Scripture cannot be broken 10. 35. The scripture fulfilled 17. 12. and 19. 28. and 36. The Apostles beleeue the scripture 2. 22. VVe must set the knowlege of Christ from the scripture 5. 39. VVith what mind we must read the scripture In the same place VVhat Iohn meaneth by the word scripture in the same place VVe must not boast of the scriptures in vaine 5. 45. Howe dangerous a thing it is to pull in peeces the scriptures 7. 27. f The Scriptures doe testifie oâ Christ. 5. 39. Sealed Hath sealed that God is true 3. 34. Seene How christ is saide to bee seene whilest that hee dwelleth by his spirite in the Disciples 16. 16. 22. VVhat it is to see the kingdome of God 3. 3. How this must bee vnderstoode that no man hath seene God at any time 1. 18. How the fathers are said to haue seene God 1. 18. He that seeth Christe seeeth the father 14. 9. To see the sonne and to beleeue in him 6. 40. They are blessed who haue not seene and haue beleeued 20. 9. That those that see may bee made blinde 9. 39. Seeke Ye shall seeke me and shall not finde mee 7. 34. 13. 35. Iewes seeke signes wonders otherwise they doe not beleeue 4. 48. 6. 30. Sepulchre VVhy God woulde haue his sonne laid in a new sepulchre 19. 41. Serpent VVhether the brasen serpent was vnto the Iewes a Sacrament 3. 14. Seruetus Seruetus his wicked opinion 1. 1. and 14. Seruant The seruant is not greater then his master 33. 16. and 15. 20. A seruant and a sonne 8. 35. The Apostles were not the seruants but the friendes of Christe 15. 15. In what sense Christe saith that they are the seruants of sinne who commit sinne 8. 34. Sheepe In what sense they are called sheepe which do not beleeue as yet 10. 16. The woorde sheepe is taken two maner of wayes 10. 8. Christ his sheepe 10. 25. Shape The shape of God is not seene 5. 7. Sheepfold The sheepefolde of the sheepe 10. 1. and 16. Signes To doe signes 7. 31. The first signe of Christ. 2. 11. The second 4. 54. All the signes of Christe are not written 20. 30. 21. 25. The multitude followe Christe because of his signes 6. 2. Sichar Sichar 4. 5. Sleepe Sleepe 11. 13. To sleep for to be dead 11. 12. 13. 14. Siloe Siloe 7. 7. Siloe a poole 9. 7. VVhy Christe commaunded the blind to be washed in Siloa in the same place Sitting Christ teacheth sitting 8. 2. Similitude How the similitude of a womanne labouring with childe ought to be applied vnto vs. 16. 21 Simon Christ sat at meate in the house of Symon the Pharise 12. 3. Sin Sinne no more 5. 14. 8. 11 They are to bee wounded with the feeling of sinne whoe are too carelesse 4. 16. To die in sinne 8. 21. 24. The comforter shall reproue the world of sinne 16. 8. Infirmitie for sinne 9. 2. How this must be vnderstoode that sinners are not heard of God 9. 31. Son Christ is the Sonne of God 1. 49. VVhy Christ is called the sonne of man 3. 33. The name Sonne appertaineth to Christ alone 20. 31. God wil be knowne in the person of the sonne 11. 4. There are two distincte vertues in the sonne of God 1. 5. How this ought to be vnderstood that the Son doth nothing of himself 5. 16. 30. The Son of God did not ascend into heaueÌ for himself alone 14. 2. Why we are accounted the Sons of God 1. 13. How we are called the sonnes of God and the sons of the deuill 8. 44. Sonnes of God by fayth 1. 12. Sons of God dispearsed among the Gentiles 11. 52. The difference of the dyinge of the Sonnes of God and the reprobate 19. 30. The sonne of perdition 17. Sonnes of Abraham 8. 37. Soppe A soppe 13. 27. Sorow Sorowe hath filled your hearts 16. 6. Sorow must bee turned to ioye 16. 20. Speach Speach which is heard 6. 60. Spirit This word spirit is taken two maner of waies in Iohn 3. 6. That the spirit and water are taken both for one thing 3. 15. God is a spirit 4. 14. The holy spirit came down vpon Christ in the likenes of a doue 1. 32. Proceedeth from the father 15. 26. 6. is giuen to the apostles in the same place 20. 22. That is spirite which is borne of the spirit 3. 6. The holy spirit is the only fountaine of sound vnderstanding 14. 17. VVhye the spirite is signified by water in the scripture 4. 10.
7. 38. The spirite is the perfect maister of trueth 16. 12. Christ receiued the spirite not so much for himselfe as for his 1. 32. VVhat it is to worship in spirite and trueth 4. 23. How this must be vnderstoode that Christe was troubled in the spirit 13. 21. The testimony of the spirit is our onely aide against the inuasion of the world 15. 16. How the spirite is said to testifie of Christe in the same place Christ is present with vs by the trueth and grace of his spirit 12. 6. To what end the faithful doe receiue the spirit in the same place Howe this must be vnderstoode that the spirit speaketh not of himself 16. 13. The duetie of the holy spirit 16. 14. How this muste be vnderstoode that the spirit was not giuen christ by measure 3. 34. The spirite reproueth men two maner of waies 16. 8. VVhy christ added the visible brething in giuing the spirit to the Apostles 20. 22. What men are able to doe beeing depriued of the aid of the holy spirite 14. 18. Iesus gaue vp the ghost 19. 3. How the worship of God is said to consist in the spirit 4. 23. The spirit of giddinesse wherewith Satan driueth the wicked 12 10. The spirite of truth shall declare things to come 16. 13. Spittle Iesus made clay of spittle 9. 6. Sicke The sick man who had laid sick thirtie eight yeeres is made whole by Christ. 5. 9. To whom god hath sent speake the wordes of God 3. 35. Sinagogues christ preacheth in the Sinagogues 6. 59. To be cast out of the Sinagogues 9. 22. and 12. 42. and 16. 2. T Taught Taught of God 6. 45. Teachers It belongeth to Christe alone to frame the teachers of the Church 10. 22. Christ the onely teacher of the Church 20. 21. With what stoutnesse of minde the teachers of the Churche must bee endewed 2. 28. and 8. 29. and 16. 3. Whereuppon the authoritie of teachers dependeth 3. 2. Teaching God hath a double maner of teaching 14. 25. Temple The temple of Ierusalem was builded by Herod 2. 20. To what ende the temple was builded 2. 16. The temple was a figure of the church in the same place Why the temple was called the house of God 2. 16. Christ teacheth in the temple 7 24. 28. and 8. 12. 1. and 18. 20. The temple of the body of christ muste be destroyed by the Iewes 2. 19. 21. Temples VVhye our bodies are called Temples 2. 19. Tempted God will not suffer vs to be tempted aboue our strength 18. 9. Testimonie All men receiue not the testimonie of christ 3. 11. Christ giueth testimony of himselfe 8. 13. 14. 18. The testimony of the father of the sonne 5. 32. 36. 88. The testimony of christ of Iohn Baptist 1. 26. Theefe A thiefe a murtherer 10. 12. 8. Theeues Theeues are crucified with christ 19. 18. Thernades Fastning of the Thernades an holye daye of the Iewes 7. 2. Thankes To giue thanks 11. 2. 3. Thomas Thomas Didymus 11. 16. hee is reprehended for his vnbeliefe Thirst. Let him that is a thirst go vnto Christ 7. 37. To be a thirst for euer and not to be a thirst Title the title of christes cause 19. 19. Troubled Let not your heart be troubled 14. 1. 27. Truth Christ is the truth 14. 6 the truth of God must be defended although all the whole world say nay 5. 18. It is knowen to christe howe much the truthe differeth from figures 19. 10. Truth is taken for perfection of faith 14. 6. The truth shall make you free saith christ 8. 32. God is the fountaine of truth 16. 13. Christ full of truth 1. 17. It is a common thing amonge men to corrupt the truth of God 6. 14. who are saide to be of the truth 18. 37. What it is to do the truth 3. 21. Christe came to beare witnes of the truth 18. 37. The Diuell stood not in the truth Christ speaketh the truth 8. 45. which he hath heard of the father the spirite of truth shall teache all truth 16. 13. Twelue Twelue chosen by christ 6. 7. Time Christ saith that his time is not yet come 7. 6. 8. V Vnitie Vnitie of y e church is grounded no where els saue onely in the faith of the scripture 19. 23. Vnbeliefe How vnbeliefe is called the fountaine cause of all euils 8. 24. 15. 22. Vnbeliefe doth stop the way before vs that we cannot come vnto God 11. 34. He that beleueth not the sonne shall not haue life 3. 38. Vnrighteousnesse Vnrighteousnesse is not in God 7. 23. Vnion The meanes to know the vnion whiche is betweene vs and Christe 14. 20. Voyce The voice of one crying in the wildernesse 1. 23. How horible the voyce of christ shall bee to the wicked in the last iudgement 18. 4. The sheepe shall heare the voice of christ 10 16. Vine VVe must note three things chiefly in the similitude of y e Vine 15. 1. Christ is the true vine 15. 1. VV VVay Howe Christe is called the way the trueh and the life 14. 6. Christ is the way to the father in the same place VVater pots Water pots of stone 2. 6. VVeepe Mary and the Iewes doe weep for Lazarus his death 11. 33 Ye shal mourne weepe 16. 20 Iesus speaketh vnto Magdalen as she wept 20. 15. VVhole Christ made a man euery whit whole 7. 22 Thou art made whole sinne no more 5. 14. VVhippes The sinnes of men are not alwaies to be measured by the whips of God 9. 34. Pilate deliuereth Iesus into the wil of the Iewes beeing whipped 19. 1. VVeaknes Christ his weakenesse ought to vnderprop faith 14. 1. VVicked The wicked are not streightway to be discouered 13. 22. 26. Wicked men must be called vnto Gods iudgement seate 8. 28 VVorship The rule of worshippe which God requireth at our haÌds 5. 24. VVhence we must set the law of Gods worship 18. 39. VVorshippers VVho be true worshippers 4. 23. 24. VVoman The comparison of a woman with childe 16. 21. VVord VVhy the Sonne of God is called the word 11. ãâ¦ã In what sense the word of Christ is called life 6. 63. The word of christ shal iudg him that reiecteth his words 12. 42. To abide in the word of Christ. 8. 31. To keepe the word of Christ. 8. 51. 14. 23. 24. 15. 20. 17. 6. VVhy the word of God is darke vnto vs. 16. 25. The word of God is truth 17. 17. The word was in the beginning 1. 1. was made fleshe in the same place 14. the worde of God is the onely mark of faith 20. 31. The word of life 6. 68. What knowledge we can conceiue of Christ without the word 6. 19. It is a dangerous thing to inueÌt any thing in diuine matters without the word 6. 15. VVe must alwaies hold a mutual consent betweene the word and faith 11. 21. VVith what remedy wee muste cure the
which shal come to passe 14. He shal glorifie me because he shal take of mine and show vnto you 15. Al things which the father hath are mine therefore said I vnto you he shal take of mine and shew vnto you 8. VVhen yee shall come Omittinge the diuersitie of expositions whiche the obscuritye of this place hath broughte forthe I will onelye affirme that whiche I doe thinke dooth beste of all agree with Christ his meaning Hee had promised the spirit to his disciples he commendeth the excellency of the gift now by the effect because his spirit shal not gouerne vphold and defend them alone but shal spread abroad his force farther He shal reproue the world saith he That is he shal not onely abide shut vp in you but shall spreade abroade himselfe from you through his power throughout the whole worlde Therefore hee promiseth vnto them the spirite which shall be the iudge of the world and by whome their preaching shal be so liuely and effectuall that it shal bring those into order who passing their boundes beefore throughe vnbrideled lyberty were holden with no feare or reuerence And we must note that Christ speaketh not in this place of secrete reuelations but of the power of the spirite which appeareth in the externall preaching of the Gospel and in the voice of menne For how commeth it to passe that the voice of manne pearceth the mindes doth take roote there and finallye bringeth foorth fruite making fleshy heartes of stony heartes and renewinge the menne themselues saue only because the spirit of Christ doth quicken it Otherwise it shuld be a dead letter and a vaine founde as Paul teacheth excellently 2. Cor. 3. 6. where he boasteth that he is a minister of the spirite because God wrought mightely in his doctrine The sense therefore is this when as the Apostles shal haue the spirite giuen them they shall bee furnished with celestiall and diuine power that they maye exercise authoritie and haue iurisdiction throughout the whole world This is attributed rather to the spirite then to them because they shall haue no power of their owne seeing they shal be onely ministers and instrumentes and it is the spirite alone which is in them which shall gouerne I thinke that he comprehendeth vnder this word world aswel those that should be truely conuerted vnto Christ as the reprobate and hypocrites For the spirit reproueth men two manner of wayes in the preaching of the Gospel for some are touched throughly so that they humble themselues willingly they subscribe vnto the iudgemente readily whereby they are condemned Othersome although they being conuicted cannot escape guiltinesse yet doe they not yeelde from their heart neyther doe they submit themselues vnto the authority and dominion of the spirit but rather beeinge subdued they frette inwardly and being confounded they doe not yet cease to nourish stubbernnes in their hearts Now do we see how the spirite ought to reproue the world by the Apostles to witte because GOD reuealed his iudgement in the Gospel wherewith when the consciences were smitten they beganne to feale their own mysery and the grace of God For the word Elenchein is taken in this place for to conuicte That which is contained 1. Corinth â4 24. shall bringe no small lighte to the vnderstanding of this place where Paul saith if they prophecie all and an vnbeleeuer or an idiote doe come in he is reproued of all he is iudged of all and so the secretes of his heart are made manifest Paule intreateth in that place properly of one kinde of reprouing to wit when the Lord bringeth his elect vnto repentaunce by the Gospel yet it appeareth euidently heereby how the spirit of God doth by the sound of mans voyce compell men vnacquainted before with the yoake to acknowledge and submit themselues to his gouernment Now the question is to what end Christ said thus Some doe thinke that he noteth the cause of the hatred whereof he made mention as if he should say that the world doth hate them for this cause because the spirite shall vrge the world on the other side by them But I doe rather subscribe vnto those other who teach that Christe didde intende some other thing as I haue alreadye touched in the beeginninge For it was verye requisite that the Apostles shoulde knowe that the gyfte of the spirite which was promysed them was no small gyft Therefore the excellencie thereof is descrybed that GOD shall by this meanes erecte his iudgemente seate to iudge the whole world 9. Of sinne Now it remayneth that we see what it is to reproue of sinne Christ seemeth to make infidelytie the onely cause of sinne and that is diuersly wrested by the interpreters But as I sayd before I will not declare what euery one of them teacheth or thinketh VVe must firste of all note that the iudgement of the spirite beginneth at the declaration of sinne For this is the beginning of spiritual doctrine that menne begotten in sinne haue nothing in themselues but the matter of sinne Furthermore Christ maketh mention of infidelitie to the ende hee mighte shew what the nature of man is in it selfe For because the bond wherby he vniteth himselfe vnto vs is fayth vntil we beleeue in him wee are without him and deuided from him Therefore these words importe as much as if he should haue said when the spirit shall come he shal declare and proue that sinne reigneth in the world without me Therfore infidelitie is named in this place because it separateth vs from Christ and so bringeth to passe that there is nothing left in vs but sinne To be shorte the corruption and frowardnes of mans nature is condemned in these words least we should think that there is one drop of righteousnes in vs without Christ. 10. Of righteousnes VVe must note the course of the degrees whiche Christ setteth downe Hee saith now that the worlde must be reproued of righteousnes For doubtlesse menne shal not hunger and thriste after righteousnes yea they shal with loathsomnesse refuse whatsoeuer shall be spoken of it vnlesse they shal be touched with the feeling of sin Especially we must thus thinke of the faithfull that they cannot profitte in the Gospel vntil they shal be first humbled which cannot be vntill they come to the knowledge of their sinnes It is the proper function of the law to call the consciences vnto Gods iudgement and to wounde them with feare but the Gospel cannot be rightly preached but that it muste bring from sinne vnto righteousnes and from death to life Therefore it must needes borrow that first member of the law wherof Christ spake And heere vnderstand that righteousnes which we haue by the grace of Christ. Christ placeth that in his ascention vnto his father and that not without cause for like as as Paule testifieth Rom. 4. 24 hee rose againe for our iustification so he sitteth nowe at the right hande of the father that he may exercise whatsoeuer power
is giuen him and so may fulfill al things Finally he filleth the world with the smel of his righteousnes out of his heauenly glory And the spirite pronounceth by the Gospell that this is the onely meanes whereby we are iudged iuste Therefore this second degree is fet from the conuiction of sin that the spirite may conuince the worlde what is to be accounted true righteousnes to wit Christ hath appointed and ordained the kingdome of life by his ascending into heauen and he sitteth now at the right hand of the father to the end he may establish true righteousnes 11. And of iudgement Those that take this word iudgement for damnation they want not a reason for the same because Christ addeth immediately that the prince of the world is iudged But as I thinke the other sense dooth better agree to witte that so soone as the light of the Gospell is once lighted the spirite reuealeth that the state of the world was rightly and orderly framed by the victory of Christ whereby he threwe down Sathan his empyre as if hee should saye that this is the true restoringe whereby al things are reformed when as Christ himselfe possesseth the kingdome alone hauing subdued and conquered Sathan Therefore iudgement is set against confused and disordered things or that I maye speake more brieflye it is contrarye to disorder as if a man should call it rightnesse or straightnesse in whiche sense it is oftentimes taken in the scripture The sense therefore is that so long as Sathan ruleth he mixeth and troubleth all thinges so that there is a filthy and euill fauoured confusion of the workes of God but when as he is stripped of his tyrannye by Christ then is the world reformed and there appeareth good order So that the spirite conuinceth the world of iudgment that is that Christ restoreth and bringeth those things in order which were gone to decay before hauing ouercome the prince of iniquitie 12. I haue yet many thinges Christ his sermon coulde not preuaile so much amongst his disciples but that their rudenes did cause them doubt as yet in many thinges yea they did scarse taste of those thinges whiche ought to haue refreshed them throughly vnlesse the weakenes of the flesh had hindered them Therefore it could not be but that acknowledging their own want they shuld feare and stand in doubt Therefore in that he saith that they are vnable to beare theÌ if he shall tell them more and higher things it tendeth to this end that being incouraged with the hope of better profiting they bee not discouraged For it was not meete that they shuld measure the grace wherwith they shuld be endowed according to the present feeling seeing they were so farre from heauen In summe he biddeth them be of good courage how weake soeuer they be now But beecause they had no vnderpropping whereunto they might leane saue onely doctrine Christ telleth them that he had tempered the same so that they might receiue it yet so y t they are to hope for an higher and more plentifull shortly as if he shuld say if that be not yet sufficient to establish you which you haue heard of me suffer a litle for ye shal shortly be taught by the spirit and then shall ye want nothing hee shall resolue that which is yet rude in you Nowe the question is what those thinges were whiche the Apostles were not sitte to learne as yet To the end the Papists may thrust in their owne inuentions in steede of Gods oracles they do wickedly abuse this place Christe promised say they vnto the Apostles new reuelations therefore they must not stay in the scripture aboue which he calleth his First of all if we will say as Augustine saith we shal answere readily His wordes are these seeing that Christ held his peace which of vs can saye that they are these or these thinges or if hee dare saye so how will hee prooue it who is so vaine or rashe who although hee say those thinges which are true canne affirme without any diuine testimonie that those are the thinges which the Lord would not vtter at that time But wee haue a surer reason out of Christ his wordes to refute them The spirite is called the perfect maister of truth whom Christ promysed to his Apostles And why was hee promised saue only that they might deliuer with their handes the wisdome which they receiued from him The spirit was giuen them who being their guide and directer they executed the office which was enioyned them The same spirit had brought them into all trueth when as they coÌprehended in writing the sum of their doctrine VVhosoeuer thinketh that there ought any thing to be added to this doctrine as if it were lame and but halfe full and perfect he doth not only accuse the Disciples of fraudulent dealing but he doth also blaspeme the spirit If the doctrine which they didde write had proceeded from fresh water soldiours and nounces the addition had not beene superfluous but now fithence that their writinges are as it were the euerlasting tables of that reuelation which was promised them and giuen them there can nothing be added vnto them without doing cruell iniury to the spirite Furthermore the Papists are more then ridiculous when as they are come to the matters themselues For they define that those secretes which the Apostles were vnable to bere were childish diriges then which there is nothing more vaine or foolysh Forsooth spirite must needes come downe from heauen that the Apostles might learne how to hallow the chalices with their altars how to baptise Belles how to blesse holy water and how to celebrate Masse Therfore how doe noddies and children learne these thinges which haue them at their fingers endes Therefore it is most manifest that the Papists doe mocke God seeinge that they feigne that those thinges came downe from heauen which doe no lesse smell of the misteries of Ceres and Proserpina then they are contrary to the sincere wisdome of the spirite But let vs vnlesse we will be vnthankfull to God reste vppon that doctrine whereof the Apostles were the aucthors as their writinges declare seeing that the chiefest perfection of the heauenly wisdome is deliuered vnto vs there which may make the man of GOD perfect Colloss 1. 28. Let vs not thinke that it is lawefull for vs to goe beyond the same For our height and breadth and depth are placed in that that we knowe the loue of God shewed vnto vs in Christe Ephe. 3. 18. This knowledge excelleth all knowledge as saieth Paule Like as when he teacheth that all the treasures of wisdome and knowledge are hidden in Christ Colloss 2. 3. hee forgeth not an vnknowne Christ but him whome he had liuely depaynted by his preaching that he may be seene as it were crucified before our eyes as hee saith vnto the Galathians the third chapter the first verse But least there shoulde anye doubt remaine Christe declareth afterwarde by his owne wordes
righteousnes and holynes God dooth make it knowne vnto vs daily by infinite meanes besides this how fatherly hee loueth vs but the marke of adoption farre exceedeth the rest by good right He addeth furthermore And thou hast loued them as thou hast loued me in which woordes he meant to note the cause and the beginning of loue For the aduerbe of likenes must be resolued into the coniunction causal as if he shoulde haue saide because thou hast loued me For Christ alone is he vnto whoÌ the title of beloued belongeth And again the heauenly father loueth al the members also with the same loue wherwith he hath loued the head of the Church so that he loueth none but in Christ. Although here aryseth some shew of contrarietie for Christe saieth as we haue seene else where that the infinite loue of God toward the worlde was the cause that he gaue his onely begotten sonne before 3. 16. If the cause must go before his effect we gather that menne were beloued of God the Father without Christ that is before he was ordained to be a redeemer I answere that the mercy wherewith God was moued toward the vnworthy yea his very enemies before he reconciled theÌ vnto himself is called there and in such places Loue. Truly the goodnes of God is woonderfull and vnable to be comprehended by mans wit in that bearing good wil and being fauourable vnto men whom he could not hate hee tooke away the cause of hatred least any thing should hinder his loue Paule teacheth that we were double loued in Christe first because the father chose vs in him before the creation of the world Eph. 1. 4. and secondly because he hath recoÌciled vs vnto himselfe in the same Ro. 5. 10. hath had mercy vpon vs. Behold how we are both his enemies his friends vntill we be returned into fauour with God our sinnes being purged therefore when as we are iustified by fayth properly by God wee begin to be beloued at length as children of their father And that loue wherby it came to passe that Christ was ordained in whom wee shoulde bee chosen freely being yet vnborne and being notwithstanding already lost in Adam being hidden in Gods breast doth far exceede the capacity of mans minde No man shal euer finde God fauourable saue he which shall lay hold vppon him being pacified in Christ. But like as when Christe is taken away al taste of Gods loue dooth vanish away so wee may fully assure our selues that so soone as we are engrafted into his bodye wee neede not feare least we should fall from Gods loue For doubtlesse this foundation cannot be ouerthrown that we are loued because the father hath loued him 24. Father I will that those whom thou hast giuen to me be with me that they may see my glory which thou hast giuen me before the creation of the world 25. Iust father and the worlde hath not knowen thee and I haue knowen thee and these haue knowen that thou hast sent me 26. And I haue declared thy name vnto them and will declare it that the loue wherewith thou hast loued me may be in them and I in them 24. I will that those VVill is put in steade of desire for this speache is not the speache of one that commaundeth but desireth Yet it may haue a dowble meaning either that he would haue his disciples to enioy hys externall presence or that GOD would bring them at length into the kingdome of heauen whether he goeth before them So some expound these woordes see my glorye for to enioye and be made partakers of the glory which Christ hath other some for to perceiue by the experiment of faith what Christ is and howe great his maiestie is For mine owne part hauing well weighed all thinges I thinke that Christe speaketh of the perfecte blessednesse of the godly as if hee shoulde saye that hys request should not be satisfied before they be receiued into heauen To the same effecte doe I referre the seeing of his glory They sawe the glory of Christe then as a small glimmering of light doeth come thoroughe chinkes vnto a man that is shut vppe in darkenesse nowe Christe desireth that they may goe so farre forwarde that they maye enioy the perfecte brightnesse openly in heauen In summe he desireth that the father woulde leade them foorth by continuall proceedings vnto the perfecte beholding of his glory Because thou hast loued me This dooth also farre better agree with the person of the mediatour then with the bare diuinitie of Christ. It is an hard thing that God loued his wisdome but the text leadeth vs vnto an other thing howsoeuer we receiue that It is not to be doubted but that when Christ desired before that his disciples might be ioined with him and that they might see the glory of his kingdome he spake as hee was the head of the Church Now he saieth that the loue of the father was the cause VVherfore it followeth that he was loued inasmuch as he was ordained to be the redeemer of the world VVith this loue did the father loue him before the creation of the world that he might haue wherein he might loue his elect 25 Iust father He compareth his disciples with the world that hee may thereby amplifie their commendation and fauour with the father For they must by good right be excellent who onely know God whom the whole world reiecteth Christ commeÌdeth them by good right with a singular affection whom the vnbeliefe of the worlde hindered not froÌ knowing God In calling his father iust hee derideth the worlde and the wickednes therof as if he shuld say howsoeuer the world doth proudly contemne God or refuse him yet can there nothing be taken froÌ him or done vnto him but that the honour of his iustice shal continue whole and sound to himselfe By which words he teacheth vs that the fayth of the godly must be so grounded in God that it doe neuer faint although the whole world do fall Like as at this day we must condemne Papistry of iniustice that we may defend Gods praise and preserue it to himselfe Christ saith not absolutely that the disciples knewe GOD but he putteth two degrees that he himselfe knew the father and that the disciples knew that he was sent of the father But because he addeth immediately after that he had declared vnto them his fathers name he commendeth them as I haue said for the knowledge of God which separateth them from the rest of the world In the meane season wee must note the order of faith which is described in this place The son which came out of the bosome of the father doth onelye know him properlye Therefore those which desire to come vnto God must needes receiue Christ comming to meete them and addict themselues vnto him Hee shall at length lift vp his disciples vnto God the father after that hee is known himselfe 26. I haue declared and wil declare