as muche force as the vniuersall sentence who soeuer shall not be borne againe c. Furthermore by this worde borne againe he doth not meane the amending of one parte but the renuyng of the whole nature VVhereuppon it followeth that there is nothing in vs but that whiche is corrupt For if it bee necessary that the whole and euery part be renued it must needes followe that the corruption is spread abrode euery where Concerning which matter wee will speake shortly after Erasmus following Cyrillus his iudgement did euill translate the aduerb anothen from aboue I confesse that the signification thereof is doubtfull amongest the Grecians but we know that Christe did talke with Nicodemus in Hebrew Furthermore there had beene no place there for the doubtfull saying wherewith Nicodemus being deceiued doth childishly doubt of the second natiuitie of the flesh Therefore he conceiued no other thing out of the words of Christ but this that a man must be borne againe before he can enter into the kingdome of God 4 How can a man be borne Although the manner of speeche whiche Christ vsed was not expressed in the law tho prophets notwithstanding forasmuch as there is mention made euery where in the scripture of renouation and it is one of the first principles of faith it is manifest what euill successe the Scribes had as then in the reading of the Scripture It was not only one mans fault to be ignoraunt of this what the grace of regeneratiō ment but forasmuch as they were al almost occupyed in friuolous shiftes and fallacies that which was the chiefest in the doctrine of godlines was neglected The like example haue wee in papistrie at this day For seeing that they doe weatie themselues all their whole life in hidden speculations they doe no more knowe what belongeth properly vnto the worship of God the hope of our saluation vnto the exercises of Godlinesse then coblers and neatheards do know the course of the starres yea whilest that they delight them selues in strange mysteries they doe openly contemne the naturall doctrine of the scripture as vnmeete for the degree of a master teacher It is therfore no maruel that Nicodemus doth here as it were stumble at a straw For this is the iust vengeance of God that those who seeme to themselues to bee most excellent and graund Doctors with whom the simplicitie of the common doctrine is base and vile are astonied in small points 5 Vnlesse a man be borne of water This place hath beene diuersly expounded For some haue thought that the two partes of regeneration are distinctly expressed and that by this worde water is signified the deniyng of the olde man and by spirite they vnderstoode the newe life Othersome doe thinke that it comprehendeth an hidden matching of contraries as if Christ did set water and the spirite namely the pure moyst elements against the grosse nature of man So that they expound this saying Allegorically as though Christ did commaund vs to put off the heauie and weightie masse of flesh and to be made like to water and the ayre that we may couet vpward or at least be not so muche depressed toward the earth But both these opinions seeme to me to be contrary to Christe his meaning Chrysostome vnto whom the greater part subscribeth referreth the worde water vnto Baptisme so that the sense shold be that we enter into the kingdome of God through baptisme because the spirit of God doth regenerate vs ther. And here came in that opinion that baptisme was necessarie to the hope of eternall life But admitte Christe doth speake in this place of Baptisme yet the wordes are not so to be vrged that he includeth saluation in the outward signe but he rather ioyneth water with the spirite because he doth testifie and seale vnto vs by that visible signe the newnesse of life which GOD alone doth worke in vs by his spirite It is true indeede that we are driuen from saluation by neglectyng of baptisme and I doe confesse that in this sense it is necessary but the hope of saluation is falsly included vnder the signe And a concerning this place I can by no meanes bee persuaded to thinke that Christe speaketh of baptisme for that had beene out of due time For wee must alwayes marke what was the intent and purpose of Christ which we haue before declared namely that hee intended to exhort Nicodemus vnto newnes of life because he was not fit to receiue the Gospel vntyll he began to be another man Therefore it is one and a simple sentence that we must be borne againe that we may be the children of God and that the holy spirit is the authour of this second begetting For whereas Nicodemus did dreame of Pythagoras his regeneration Christe to the ende hee might take from him this errour added this in steede of an interpretation that it commeth not to passe naturally that men are borne againe neither yet that it is needful that they put on another body but that they are borne when as they are renued in minde and heart through the grace of the spirite Therefore hee putteth the spirite and water both for one thing neyther ought this to seeme hearde or racked For it is an vsuall maner of speakyng in the scripture when as mention is made of the spirite to adde this woorde water or fire to expresse the force thereof Now we haue sometimes had this that it is Christe that baptiseth with the holy spirite and fire where by fire is meant nothing els but the spirite and doth onely shewe how the same doth worke in vs. And whereas he doth heere put water first it skilleth not much yea this speech runneth better then the other namely because the plaine and manifest meaning doth followe the Metaphore As if Christe did say that no man is the child of God vntill he be renued by water and that this water is the spirite that purgeth vs and which being powred into vs by his power inspireth the power and force of the heauenly life seeing that we are by nature altogether drie and wythered And to the end Christe may vpbraid vnto Nicodemus his ignorance he doeth induce a kinde of speeche vsed in the scripture For Nicodemus ought to haue acknowledged at length that that which Christ said was taken out of the common doctrine of the Prophetes Therfore water is nothing els but the inward purgation and quickening of the holy spirite Moreouer the cōiunctiō copulatiue is cōmōly takē expositiuely namely when as the former member is expounded by the latter And moreouer the text agreeth with mee For when as Christ doth by and by adde a reason why we must be borne againe making no mention of water he teacheth that the newnes of life which he requireth consisteth only in the spirite whereupon it followeth that the water is not to be separated from the spirite 6 That which is borne of flesh Hee proueth by contraries that the kingdome
that there are but fewe that fall not into one of these 2. vices for some pleasing them selues to much aboue measure doe maliciously despise the giftes of God in their brethren that they alone might be aloft And there are others which doe so superstitiously extoll men as if they should make idols of them for them to worship Heereof it came that they leauing Christe as it were in the lower rowme did geue the chiefest seat vnto Marie Contrariwise Elizabeth in praising her doeth not so obscure the glorye of God but rather referreth all things to God himselfe And yet as shee acknowledgeth that God hath geuen his grace vnto her and to others shee enuieth not to geue him the highest degree and modestly sheweth that shee hath receiued more then was due to her In that she calleth Marie the mother of her Lord there is noted the vnitie of the person in two natures as if she should haue sayde he which is begotten a mortall man in the wombe of Mary is also eternall God for it must be remembred that the simple womā doth not speake of her owne witte but shee onely vttereth those things which the holy Ghost doeth teach her And this name doth properly belong to the sonne of God manifested in the flesh vnto whome all power is geuen of the father and which was ordained the chiefe Prince of heauen and earthe by whose hand God gouerneth al things Yet he is especially the Lord of the faithfull who willingly and gladly submit themselues vnder his gouernemēt for hee is not the heade but of his owne body Therefore Paule sayeth 1. Cor. 8. 5. Although that many are called Lordes in the world yet vnto vs that is to them that are of the housholde of faith there is but one Lord. Furthermore when she amplifieth this grace of God whereof shee speaketh by the sodaine motion of the infante whiche shee bare in her wombe it is not to be doubted but that shee would declare that shee felt something supernaturall and diuine 45. Blessed is shee that beleeued Seeing that it appeareth by that whych Luke hath saide before that Elizabeth spake by the secreate direction of the spirit it is the same spirit that affirmeth that Mary is blessed because that she beleeued and in praising the faith of Mary he generally teacheth vs wherein the chiefe felicitie of men consisteth Blessed Mary which beleeued in her heart the promise of God conceiued and bare saluation to her self and to all the world This was special to her But because that we haue no drop of righteousnes life or of any good thing but as the Lord offereth the same vnto vs in his woorde there is one faith which pulleth vs from out of extreeme pouertie and miserie and maketh vs partakers of the true felicitie and there is great waight in this clause For those things shall be performed which were tolde her This is the meaning that faith geueth place to the promisses of God that they may take effecte in vs. And it is certaine that the truthe of God doeth not depend vppon the will of menne but rather that is true Rom. 3. 4. That God remaineth alwayes true althoughe all the worlde whiche is geuen to vnbeliefe and lying shoulde endeuour to weaken and hinder the same But because that vnbeleeuers are vnwoorthy to enioy the fruit of the promisses therfore the scripture teacheth that the same promisses are onely by faith made effectuall to our saluation for God offereth his benefites generally to all faith openeth her bosome to receiue the same but vnbeliefe suffereth the same to passe by that they may not once come neare vs. If Mary had ben vnbeleeuing yet that coulde not haue hindered the purpose of God but that he woulde haue perfourmed his woorke by some other meanes that he would haue liked But shee is called blessed because that by faith shee receiuing the blessing offered her made the way ready to God for the performance of his worke So againe vnbeliefe shutteth the gate against him and staieth his hand from woorking least that they should taste the comforte of saluation which disappoynt him of the glory of his power Also the relation betweene the woorde and faith is to be noted hereof we learne what it is to beleeue namely when we subscribe and consent to that which God doeth speake and doe certainly assure our selues that hee will perfourme that which he hath promised The clause From the Lorde signifieth as muche as the simple doe commonly say on the behalfe or parte of God for the promisse was brought by the Aungell but it came from GOD alone whereby wee gather that whether GOD vseth the ministerie of Aungelles or of menne yet his will is that there shall no lesse reuerence be geuen to his woorde then if he him selfe openly should appeare from heauen   Luke 1. Matthew Marke 46. Then Marie sayde my soule magnifieth the Lorde 47. And my spirite reioyceth in God my sauioure 48. For hee hathe looked on the poore degree of his seruaunte For beholde from hence foorthe shall all ages call me blessed 49. Because hee that is mightye hathe done for me great things and holy is his name 50. And his mercye is from generation to generation on them that feare him Nowe doeth hee sette downe and shewe the Songe of the holye Virgine notable and woorthy to be reported whereby it plainely appeareth howe shee excelled in the gifte of the spirite And there are three partes of this Songe for Marie with a solempne thankes geuing doeth first declare the mercie of God which shee had founde in her selfe Then in general woordes she commendeth the power iudgements of God At the length shee applieth the same to this present matter where shee speaketh of the redemption promised in times past to the Church and nowe perfourmed My soule magnifieth Here Marie declareth her thankfulnes as we sayde euen now And because that the hypocrites for the most part doe set foorth the praises of God with full mouthes and no affection of the heart therefore Marie sayth that she doth praise God euen from the innermost affection of her minde And truely they doe nothing els but prophane the holy name of God which not from their heart but with tounge onely doe declare his glory Furthermore when as these wordes Soule and Spirite are diuersly taken in the scripture yet when that they come together they doe signifie two especiall faculties of the soule for the spirit is taken for the vnderstanding and the Soule for the seat of affections That wee maye the better vnderstande the minde of the holy Virgine it is to be noted that that is put heere in the second place which in order oughte to be first for that the will of man might be stirred to praise God it is necessary that the reioycinge of the spirit should go before as Iames teacheth chap. 5. 13. Is any mery lette him sing for sorow heauines do restraine the minde
couenant of God he retourneth to the especiall promisse for the which cause he was sent so the first place which appertaineth to the last and full redemption noteth one certaine childe to whom the title of God shoulde only belong but the latter place which is referred to that speciall benefit which was then at hand appoynteth the time by the infancie of theÌ„ which then were new borne or shortly after were to be borne Hetherto except I be deceiued I haue with strong sound reasons refuted the cauils of the Iewes wherwith they endeuor to ouerwhelme the glory of Christe least by this prophesie it shoulde shine forth Now it resteth for vs to take away that cauil in the woorde glâ—â— They very frowardly shake vp Mathew who proue that Christ should be borne of a virgin when that the Hebrewe worde doth simplie note a yong woman and they scorne vs as men deceiued with a word wrongfully translated that we shuld beleue that he was conceiued by the holy Ghost wheÌ„ that the Prophet only sayth that he was the sonne of a yoÌ„g woman But first therein they shewe ouer much pleasure in contending while they vrge that worde to be vnderstode of a yong woman known vnto a man which the scripture attributeth euery where to virgins The etymologie also agreeth with the same which signifieth a hiding wherin is noted a maidenly shamefastnesse they bring one place oute of the Prouerbes chap. 30. 19. which yet helpeth them nothing at all for there Salomon speaketh of a maid whom a yong man loueth but it doeth not presently folow that she should be defiled whom a yong man loueth nay the coÌ„iecture on the other part is more probable Furthermore if I shuld graunt that which they require of the word yet the matter it selfe conuinceth them and enforceth them to confesse that the Prophet speaketh of a wonderful and an vnwonted birth He crieth that he bringeth them a signe from the Lord and that no commoÌ„ signe but such a one as shuld excel al others if he had only said that a woman shoulde beare a childe then howe ridiculous a thing had it beene for him to make so solemne a preface VVe see how the Iewes through their owne frowardnesse doe not only set forth themselues to be scorned at but also the most reuereÌ„d mysteries of God And it is not a vaine argument which is gathered out of the whole text a damsel shal conceiue why is there no mention made of the man The prophet commendeth speaketh of some vnaccustomed vnusuall thing Furthermore the commandement of geuing the name to the child was geueÌ„ to the damsel in the which matter the Prophet also speaketh of a thing extraordinarie for although that the scripture declareth that the mothers oft times gaue the names to the childreÌ„ yet they did it by the authoritie of the fathers therfore the Prophet directing his speach to the damsel doth in this childe take from the meÌ„ what right soeuer the order of nature had geuen them Then let this remaine stedfast that the Prophet coÌ„meÌ„deth this great myracle of God that al the godly might atteÌ„tiuely reuerently consider the same which the Iewes do vnworthely prophane applying that to a coÌ„mon maner of coÌ„ceiuing which is spoken of the secrete working and power of the spirite 23. His name Emmanuel The scripture vseth to speake thus that God is with vs when that he is present with vs with his help with his grace exerciseth the power of his hand to defend vs. But heere is the meane expressed wherby God communicateth with men for without Christe we are alienated from God and by Christ we are not only receiued into his fauour but we are also made one with him And that which Paule teacheth to the Ephes. 2. 17. that the Iewes vnder the law were nere vnto God and that there was a deadly hatred betwene him the GeÌ„tiles meaneth nothing els but that God in shadowes figures gaue signes of his preseÌ„ce vnto this people which he had adopted for that promise was in force God in the middest of thee Deu. 6. 15. 7. 11. Also this is my rest Psal. 132. 14. But seing that familiar coniunction of the people with God did depend of the mediatour because that in substance he was not yet fully reuealed by signes he was shadowed His seat and his dwelling place was placed betwene the Cherubims because that the arke was the figure and the visible pledge of his glory But in Christe no more a shadowed but a perfecte presence of God was geuen and shewed vnto the people for the which cause Paul sayth to the Col. 2. 9. that al fulnesse of the Godhead doth dwel in him bodely And truely he could not otherwise haue ben a lawfull mediator except that vnseparable conioyning of both the natures in him had ioyned men to God neither is there anye cause why the Iewes shuld iangle that the name of God is often traÌ„sferred to those monuments wherin he witnesseth his presence to the faithful for it cannot be denied but that this name containeth in it a secreate contrariety which coÌ„pareth the presence of God reueled in Christ with the whole maner of his presence as he was shewed to the old people before the coÌ„ming of Christ. If the cause of this name begaÌ„ then in dede to be manifest wheÌ„ that Christ appeared in the flesh then it foloweth that in times past God was ioyned to the fathers not fully but only in parte wherof againe it is concluded that Christ is God manifested in the flesh And he hath exercised the office of a mediator euen froÌ„ the beginning of the world But because al this did depend of the later reuelation then as though he were cloathed with a newe person he was woorthely at the length called Immanuel when as he came foorth as a priest who with the sacrifice of his owne body shuld wash away the sins of men with the price of his owne bloud shuld reconcile them to his father to be short should fulfil al the partes of mans saluation So first in this name the diuine maiestie of Christ is to be coÌ„sidered of vs that it may haue that reuerence of vs which is due to the only the eternall God But yet neuertheles that fruit is not to be neglected which God would therof gather receiue from vs for as oft as we behold God man in the person of one Christ we may certainly determine that God possesseth vs if by faith we be ioyned vnto Christ. That the number is changed in that verbe they shall call it differeth nothing from those things which I spake before the Prophet speaketh to one virgine and therefore hee vseth the second persone thou shalt call But for what cause this name was firste vttered this is the common confession of all the godly that God gaue him selfe in Christ to be enioyed of vs. 24. Ioseph being raised The readinesse
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 cōmon 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 graūted 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 thē 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 redēption 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 patiētly beare the present miseries staying vpon this cōfort that the redemptiō 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 thēselues the sons of god wil sigh with cōtinuall desires for the promised redēption For sufferance is very needful euen to the last cōming of Christ. The holy ghost was vpon him He speaketh not of the spirit of adoption which is cōmon 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 contēned 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 thēselues 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
of this present life That Mathew saith that Christ healed all diseases the meaning is of what kinde soeuer they were For it is certeine that al were not healed of their diseases but there was no kind of diseases that were offered him that he healed not And hee reckoneth the chiefe kindes of diseases wherein Christe shewed his power The scripture calleth not all generally that were vexed of the deuill men possessed with deuils but those that with a secret vengance of God are deliuered bound to Sathan that hee might possesse their mindes and senses They are called Lunatiks in whom the force of the desease encreaseth or decreaseth after the inclination of the moone as they that are sick of the falling sicknes and such like when we knowe that suche diseases are not curable by naturall remedies it foloweth that the deitie of Christ is here witnessed sith that he cured them wonderfully Matth. Mar. 1. Luke 4.  21. So they entred into Capernaum and straightwaye on the Sabbâ—th day he entred into the Synagogue and taught 22. And they were astonyed at his doctrine for he taught them as one that had auctoritie and not as the Scribes 23. And there was in their synagogue a man which had an vncleane spirit and he cryed 24. Saying ah what haue we to doe with thee O Iesus of Naâ—areth Art thou come to destroy vs I knowe thee what thou art euen that holy one of God 25. And Iesus rebuked him saying hold thy peace and come out of him 26. And the vncleane spirit tare him and cryed with a loude voyce and came out of him 27. And they were all amased so that they demaunded one of an other saying what thing is this what now doctrine is this for hee commaundeth the fowle spirites with auctoritie and they obey him 31. And he came down into Capernaum a citie of Galileâ— and there taught them on the Saboth dayes 32. And they were astonied at his dâ—ctrine for his worde was with aucthoritie 33. And in the Synagogue there was a man which had a spirit of an vncleane diuell whiche cryed with a loud voyce 34. Saying oh what haue we to doe with thee thou Iesus of Naâ—areth Art thou come to destroy vs I know who thou arte euen the holy one of God 35. And Iesus rebuked him saying hold thy peace and come out of him Then the deuil throwing him in the middes of them came out of him hurt him nâ—t 36. So feare came on them all and they spake amonge themselues saying what thing is this for with aucthoritie and power â—ee commaundeth the fowle spirites and they come out It is to be thought that this manne possessed with a deuill was one of that company which Matthew made mention of somwhat before But the narration of Mark and Luke is not in vaine because they shew certeine circumstances which do not onely make the miracle more manifest but also doe containe profitable doctrine For the deuill doth craftilye graunt that Christ is the holy one of God that he might make men suspect that he hath some familiaritie with Christe by which subtilty hee also endeuored to bring the gospel into suspitioÌ„ at this day he ceaseth not to atteÌ„pt the same This is the cause why Christ causeth him to hold his peace And it may be that this confession was violently wrested out of him but these two do not differ betweene themselues that hee being enforced to giue place to the power of Christ that he might proclayme him to be the holy one of God and yet subtilly he endeuoureth to couer the glorye of Christe with his darknes It is also to be noted that hee doth so flatter Christ that hee might craftely conuey himselfe from his hand And after this maner he fighteth with himselfe for to what purpose is Christ sanctified of the Father but that delyuering menne from the tyrannie of the Deuill hee might ouerthrowe his kingdome but because Sathan cannot abyde that power whiche hee perceyueth to bee prepared for his destruction hee desires to make Christe quiet and to be content with a vaine title MAR. 22. They were astonied at his doctrine The Euangelists do meane that the power of the spirit did appeare in the wordes of Christe which caused euen the prophane and colde hearers to wonder at them Luke faith that his word was with aucthoritie that is full of dignitie Marke setteth it out more fully and addeth an Antithesis that it was vnlike to the wordes of the Scribes But when they were adulterous interpreters of the scripture their doctrine was literall and dead which shewed no force of the spirite and there was no maiestie in it but such colde stuffe as may at this daye be seene in the speculatiue dignitie of popery Those maysters doe imperiously thunder out what soeuer they thinke good But wheÌ„ they in prophane maner do brabble of diuinitie so that no religioÌ„ appeareth in their disputations whatsoeuer they bring is filthy and toyish for Paule hath not sayd in vaine the kingdome of God standeth not in word but in power In summe the Euangelystes doe shewe that when the maner of teaching was degenerate and verye corrupte which touched the mindes of men with no reuerence of God then the diuine power of the spirit was euidently seene in the words of Christ which gate him credit This is the power or rather dignitie and aucthoritie whereat the people was astonyed LV. 33. A man which had an vncleane spirit This speach auayleth asmuch as if Luke should haue sayd that he was stirred vp by the motion of the deuill For by the permission of God Sathan possessed the powers of the soule so that hee woulde enforce them aswell to speake as to other motions at his pleasure Therefore when menne possessed with diuelles doe speake the diuelles doe speake in them and by them whom they haue aucthoritie to rule It is probable that the tytle of the holy one of God was taken out of the common and accustomed maner of speaking and therefore they so called the Messias because he was seperate from al other as one endued with a singular grace and the head of al the Church MAR. 26. The vncleane spirit tare him Luke vseth a more gende word yet in sense they agree very well because they both would teache that the departure of the diuell was violent and forcible Therefore hee so threw down the wretched maÌ„ as if he he wold haue torn him in sunder yet Luke saith that his purpose was in vaine not that that force was altogeather without 〈◊〉 or at the leaste without some payne but that hee was after delyuered a hole and a founde manne from the diuell LV. 36. So feare came on them all The fruit of the myracle is that they are enforced to thinke that there is in Christe somewhat more then appertaineth to men And they wisely referre the glorye and power of the myracle to the doctrine VVhat doctrine is this say
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 theÌ„selues 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 contumâ—lious 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
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 monumeÌ„t 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 coÌ„mitted 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 coÌ„mentarie which is peculiarly coÌ„secrated 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 diligeÌ„ce of a good shepheard which is exacted froÌ„ other vertues which the greatnes excelleÌ„cy of mine office do require do coÌ„tinually before god bewaile mine estate for that I am troubled with so many vices whiche do hinder my course so I dare protâ—st that I waÌ„t 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 fâ—aile 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 coÌ„cerning 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
baptisme of Iohn but that latter member of the baptisme of the spirite may easily be vnderstoode and the Euangelist putteth them both downe a little after And there be two pointes of this answere that Iohn did nothing but that which he might lawfully doe because hee hath Christ to bee the authour of his baptisme in whom consisteth the truth of the signe Secondly that he hath nothing but the administration of the externall signe and that al the force and efficacie is in the power of Christe alone So that he defendeth his baptisme forasmuch as the trueth thereof dependeth vppon another and in the meane season hee extolleth the dignitie of Christe by taking from himselfe the power of the spirite that all men may looke vnto Christe alone This is the best temperature where the minister doth so borowe all that authority which he hath of Christe that hee doth also referre it vnto him attributing all thinges vnto him alone But it came to passe through too light an error that they thought y t the baptisme of Iohn was coÌ„trary to ours For Iohn doth not here dispute of the profite and vse of his baptisme but he doth only coÌ„pare his person with the person of Christ. Like as at this day if the question be asked what is our office what is the office of Christ in baptisme we must confesse that Christ alone doth perfourme that which baptisme doth represent and that we haue nothing but the bare administration of the signe There is a double kinde of speeche vsed in the scripture concerning the Sacraments For in some place it teacheth that it is the 〈◊〉 of regeneration that their sinnes are washed away that we are ingrafted into the body of Christe that our olde man is crucified and that wee rise againe vnto newnes of life And then truely doth hee couple the power of Christe with the ministerie of man as truly the minister is nothing els but the hande of Christ. Therfore suche phrases doe not shewe what man giueth of himself but what Christe bringeth to passe by the man and the signâ— as his instrumenteâ— But because wee fall easily into superstition and secondly because men do pull to themselues the honour which they take from God according to their naturall pride therefore to the ende the scripture may subdue tame this sacriligious pride it doth sometimes distinguishe the ministers from Christ as in this place that we may know that the ministers are or can doe nothing Amongst you He toucheth their sluggishnesse by the way because they knewe not Christ whom they ought chiefly to respect And he doth alwayes beate in this diligently that no part of his ministerie can be knowen vntill they come vnto the authour himselfe Hee saith that Christe standeth in the midst of them that he may stirre them vp to know him The summe is this he endeuoureth by all meanes possible to bring to passe that that honour whiche is vntruely giuen to him may not darken the excellencie of Christe And it is likely that hee had these sayings often in his mouth when he saw that he was out of measure extolled in the peruerse iudgements of men 27 VVho comming after mee Heere he saith two thinges that Christe came after him in respect of time but yet was hee far before him in the degree of dignitie because the father preferred him before all men Hee will adde the third shortly after that Christ was therefore preferred before all men because he excelleth all other by good right 28 These thinges were done in Bethabara The naming of the place serueth not only to the credite of the historie but also that wee may knowe that this answere was giuen in a famous assemblie of men For there were many that came together vnto Iohn his baptisme and this was his ordinarie place wherein he baptised And they thinke that it was a place to passe ouer IordaÌ„ froÌ„ wheÌ„ce they do also â—et the name for they do interpret it an house of passage vnlesse peraduenture the opinion of those men doe better please you who referre this vnto the memorable passage of the people when as God set open a way through the middest of the waters vnder Iosua Othersom do thinke that it ought rather to be read Betharaba The worde Bethania was heere put in by some ignorantly For wee shall see afterwarde howe nigh Bethaâ—ia was vnto Hierusalem But the situation of Bethabara which those who write of the situation of places do describe doth very well agree with the woordes of the Euangelist although I doe not muche stande aboute the pronounciation of the worde 29 The next day Iohn sawe Iesus comming vnto him and he saith behold the lambe of God that taketh away the sinne of the world 30 This is hee of whom I said after me there commeth a man who was put before me because he was more excellent then I. 31 And I knewe him not but that he might be manifested vnto Israel therefore â—ame I baptising with water 32 And Iohn testified saying I saw the spirit God descending like to a Doue froÌ„ heauen and he remained vpon him 33 And I knew him not but hee that sent mee to baptise with water hee saide vnto me vpon whom thou shalt see the spirit descending and remaining vpon him this is he that baptiseth in the holy spirite 34 Therefore I sawe and testified that this is the sonne of God 29 The next day It is without all doubt that Iohn had spoken before of the reuelation of the Messias but when Christ was come hee woulde that his proclamation shoulde bee knowen in a shorte time and the time was now at hand wherein Christe shoulde make an ende of his ministerie like as the morning doth quickly depart when as the Sun is once risen Therfore forasmuche as he had testified before to the Priestes that were sent that he was nowe present and was conuersaunt in the middest of the people from whom the truth and force of his baptisme was to be â—et the next day after he shewed him openly For these two thinges beyng ioyned together by the continuall course of tyme are of greater force to moue their mindes This is the same reason why Christe doth shew himselfe vnto him Beholdâ— the lambe of God He declareth the principall office of Christe briefly but plainely namely that hee doth reconcile men vnto GOD by taking away the sinnes of the worlde Christe bestoweth other benefites vpon vs but this is the chiefest and that whereuppon the rest doe depend that by pacifyinge the wrath of God he maketh vs to be accounted iust and pure For al the streames of good thinges doe flowe from this fountaine that God doth receiue vs into fauour by not imputing our sinnes Therefore to the ende that Iohn may bring vs vnto Christ he beginneth at the free pardon of sinnes which we haue through him Furthermore in this worde lambe he alludeth vnto the oldeâ— sacrifices of the lawe Hee had to doe
to obey his commandement I confesse indeede that the virgin said thus according to the present circumstance as if shee did denie that shee had any authoritie in the matter but that Christe would do whatsoeuer pleased him yet if you marke her drift this sentence reacheth further For she doth first abandon and depriue her self of the power whiche shee might seeme vniustly to haue taken to her selfe then doth shee acknowledge that it belongeth wholy to Christe when she commaundeth them to doe that which he shall commaunde them Therefore we are taught generally out of this place that if wee desire any thynge of Christ we do no otherwise obtaine our petitions vnlesse we do depend wholy vpon him haue respect vnto him and finally doe that whiche he commanndeth vs. But he sendeth vs not vnto his mother but doth rather bid vs come vnto himselfe 6 And there were there water pots According to Budaus his supputation wee gather that these water pots were very bigge and did holde much For seeing that a firkin maketh fiue and twentie potles euery one of thē contained at least a sextarie according to the measure of this countrie Therefore Christe ministred vnto them great plentie of wine namely more then might suffice an hundred and fiftie men to a merie banquet Moreouer aswell the number of the water pottes as the manner it selfe serueth to the prouing of the truth of the myracle If it had been only two or thre pottles many might haue suspected that they had bin fet from some other place If the turning of the water into wine had bin done in one vessell only the certaintie of the myracle had not beene so plaine and euident Therfore it is not in vaine that the Euangelist maketh mentiō of the number neither doth he expresse in vaine how much they contained Furthermore this arose of superstition that so manye and so great vessels did stande there They had the rite of washing out of the lawe of God but as the world is alwayes too much in externall things the Iewes being not contented with the plainnesse that God appointeth were alwayes toying with continuall sprinklings and as superstition is ambitious it is not be doubted but that this serued also for pompe like as we see at this day in papistrie what thinges soeuer are said to appertaine to the worship of God they are applied vnto vaine bragging and boasting Therfore there was a double fault first in that they did occupie thēselues in a feigned and superfluous ceremonie without the commandement of God secondly that ambition did reigne in that furniture vnder the pretence of religion Furthermore the wickednesse of certaine knaues in time of poperie was wonderfull who durst first thrust in waterpots of a small quantitie and secondly of vnequall measure And euen at this day they are not ashamed in so great light of the Gospel to challenge such deceite as yet this is not to deceiue with craft but boldly to mocke the blind And it is euident that the world is bewitched of Satan which doth not perceiue such grosse mockes 7 Fill the water pots with water This commandement might seeme to the ministers ridiculous for there was alreadie ouermuch water but thus doth the Lord vse to deale with vs that his power may appeare to bee more excellent by the vnhoped for successe Although this circumstance was added to set foorth the myracle for seeing that the ministers hauing powred in water doe draw out wine ther could no suspition sticke in their stomackes 8 Beare vnto the Gouernour of the feast This tendeth to the same ende that Christe would haue the gouernour of the feast to taste the wine before he or any other of the gestes did tast it And whereas the ministers obey him so willingly in all thinges we gather out of this that there was in him great reuerence and dignitie The Euangelist calleth him the gouernour of the feast who was appointed to set the banket and the tables in order not that the banket was so daintie or gorgeous but because these honourable tearmes are translated euen vnto the marriages of poore men from the dainties and gorgeousnesse of rich men But it is a wonder that Christe who was a teacher of thriftinesse doeth giue great aboundaunce of wine and that of the best I answere seeing that God doth giue vnto vs dayly great store of wine it commeth to passe through our owne folly if his benignitie be a prouoker of ryot yea rather this is a true tryall of our temperance if we be sparing and temperate in the middest of aboundance Like as Paul doth boast that he was taught to doe both to abound and to hunger 11 This beginning of myracles The meaning of these wordes is that this was the first of Christe his myracles For in that the Angels tolde the sheepheards that he was borne in Bethleim that the starre appeared vnto the wise men that the holy spirite came downe vpon him in the likenesse of a doue although these were myracles yet were they not properly wrought by him But in this place the Euangelist speaketh of the myracles which hee himselfe wrought For it is ridiculous and friuolous which some doe say that this is the first myracle whiche Christe did in Cana of Galilee as though hee had chosen that place to shew his power in where as we reade he was neuer but twise But this was rather the drift of the Euangelist to note the order and course of time which Christ kept in declaring his power For he kept hymself at home like a priuate man vntill he was thirtie yeere olde So soone as hee was baptised he began to come abroade to doe his function and by euident testimonies to declare to what ende he was sent of his father Therefore it is no maruell if he deferred the first token of his diuinitie vntill that tyme. ' It was a great worship to marriage that Christe did not onely vouchsafe to bee present at a marriage banket but did also adorne the same with the first myracle that hee wrought There are certaine olde Canons extant wherein cleargie men are forbidden to goe to mariages The cause of the forbidding was least that by beholding the wantonnes whiche is there for the most part vsed they shoulde seeme to allowe the same But it had been farre better to haue brought so much grauitie thither with them that they might haue tamed that libertie which froward and dissolute persons do graunt to themselues in their secrete corners But let rather the example of Christ be vnto vs a law and let vs thinke that there is nothing more profitable to be done then that which wee reade he did Hee shewed his glory Because he shewed at that time a famous and glorious token whereby it might euidently appeare that he was the son of God For looke how many myracles he shewed vnto the worlde so many signes were there of his diuine power And then was the due time to shew
haue giuen thee liuely water In these words Christ doth testifie that if our petitions be directed vnto him they shall not be void And truly without this hope all the desire to aske shoulde waxe colde And seeing that Christe doth preuent those that come vp to him and is ready to satisfie them all there remaineth no longer any place for sluggishnesse or lingering But there is no one that woulde not thynke that this is spoken to vs al vnlesse euery mans vnbeliefe did hinder him And although he translated this word water vnto the spirite according to the thing that is present yet this Metaphore is vsuall enough in the scriptures and hath very good reason for we are as drie barren ground there is no ioyce nor sappe in vs vntill such time as the Lorde doth water vs with his spirite The spirite is called els where pure water but in another sense namely because it wipeth away and purgeth the blottes and filth whereof we are full But in this and such like places the secret quickening whereby he restoreth vs to life defendeth and finisheth the same is spoken of Some there be who expounde it of the doctrine of the Gospell whereunto I confesse this name doth agree But I doe thinke that Christ doth vnder this comprehende all the whole grace of renouation For we know he was sent to this ende that hee might bring a newe life Therefore in my iudgement his meaning was to set water against the want of all good thinges wherewith mankind is oppressed and troubled Furthermore he doth not onely call it liuing water of the effect as being quickening water but he alludeth also vnto the diuers sortes of waters Therfore it is called liuely because it floweth out of a liuing fountaine 11 Syr thou neither hast any thing to draw with As the Samaritanes were despiced of the Iewes so they did despice them againe Therefore this woman doth at the first set light by Christe and so consequently doeth flout him shee knew well enough that Christe doth speake figuratiuely but she requiteth him with a contrary figure as if she should say that he promiseth more then he is able to perfourme Then secondly shee accuseth him of arrogancie because he preferreth himselfe before the holy Patriarche Iacob Iacob saith she was contented with this well both for his owne vse and the vse of all his familie hast thou better water It doth sufficiently appeare how corrupt this comparison is euen by this because she setteth the seruant against the master and a dead man against the liuing God and yet how many doe at this day fall into the same vice VVherfore we must take good heede that we doe not extoll mens persons so high that they darken the glory of God Truly the gifts of God are reuerently to be reuerenced wheresoeuer they appeare Therefore it is meete that we honour men who excell in godlinesse are indued with other rare giftes but yet so farre foorth that God doe alwayes surpasse all that Christe with his Gospel may shyne and bee seene for all the brightnesse and gorgeousnesse of the worlde muste yeeld vnto him VVee must also note that the Samaritanes did falsly boaste that they were the Progenie of the holy fathers So at this day the Papistes whereas they are bastardes and an adulterous seede doe most proudly bragge of the fathers and do mocke and taunt the lawfull children of God Although the Samaritanes had come of Iacob accoding to the flesh yet because they were altogether growen out of kinde and alienated from true godlinesse this had beene a wrong kinde of boasting Now whereas they are Cuthites by their originall or at least gathered together of the profane Gentiles yet they doe not cease falsly to pretend and vse the name of the holy patriarch but this was to no ende So must it needes befall all those who doe wickedly reioyce in the light of men they must be depriued of the light of God and haue no fellowship with the holy fathers whose title they did abuse 13 Euery one which drinketh of the water How small effect soeuer Christ doth see his doctrine take and so consequently to be mocked yet doeth he proceede more plainely to expound that which hee had said For hee setteth downe the vse of both waters that the one serueth the body for a time the force of the other is perpetuall in the quickening of the soule For as the body is subiect to corruption so the helpes wherewith it is fostered must be fraile and britle that which quickeneth the soule must needes bee eternall And that is not contrarie to the woordes of Christe that the faithfull are inflamed with a desire of more plentifull grace euen vnto the ende of their life For he doth not meane that wee do drinke the first day so much as will serue vs so that we haue need of no more But his onely meaning is this that the holy spirite is a fountaine which runneth continually so that they neede not to feare that they shall wyther away who are renued with the spirituall grace Therfore although we be a thyrst during our whole life yet is it certain that we haue drunken the spirite not for one day onely or a short time but that flowing continually he may neuer forsake and faile vs. So that the faithfull are a thirst during their whole life and that vehemently yet in the meane while they abounde with liuely ioyse because howe lyttle grace soeuer they haue receiued the same doth quicken them continually so that they are neuer altogether drie VVherefore this sufficiencie is not set against desire but onely against drinesse which thing is more plainly expressed in the words next following It shall be 〈…〉 containe of water leaping our vnto eternall life For there is a continuall 〈◊〉 signified which cherisheth in them in this mortall life heauenly eternitie Therefore the grace of Christ doth not flow vnto vs for a short time but doth powre out it selfe euen vnto blessed immortalitie because it ceaseth not to flow vntil the vncorruptible life which it doth begin be throughly made perfect Giue mee this water It is questionlesse that the woman doth knowe well enough that Christ doth speake of the spirituall water but because she despiseth him shee counteth all his promises as good as nothing For doctrine can haue no passage so long as he that speaketh is not of any anthoritie amongest vs. Therefore the woman doth interrupt hym by the way as if shee shoulde say thou makest great bragges but I see nothing if thou canst doe any thing let me see it indeede 16 Iesus saith vnto her goe call thy husband and come hyther 17 The woman answered and said vnto him I haue no husband Iesus said vnto her thou hast said well I haue no husband 18 For thou hast had fiue husbands and he whom thou now hast is not thy husbande this saide ◠thou truly 19 The woman saith vnto him Syr I see
eyes to see his manifest glory withall VVee doe also offend dayly both wayes First of all this is vnto vs a great let that we doe only beholde Christ with fleshly eyes whereby it commeth to passe that we doe see in him no worthie thing For wee doe peruert whatsoeuer is in him and his doctrine with our corrupte sense such sinister interpreters are we Againe being not contented therewith wee catch hold of many false thinges which may breed the contempt of the Gospel Moreouer many men doe forge to themselues monsters vnder colour whereof they may hate the Gospell Therfore the worlde doeth of set purpose beat back the grace of God The Euangelist expresseth the Iewes by name that we may know that the murmuring did proceede from them who did boast of the title of faith and the Church that al of vs may learne reuerently to receiue Christ when he commeth humblie vnto vs and the nigher he is vnto vs so much the more willingly to come vnto him that he may extoll vs vnto his heauenly glory 43 Murmur not amongest your selues He layeth to their charge the faulte of murmuring as if he should say my doctrine containeth no matter of offence but because you are reprobates it moueth your poysoned minds and therefore is it vnsauerie because you haue an vnsauerie palate and taste 44 No man can c. He doth not only accuse their wickednesse but doth also tell them that this is the peculiar gift of God to embrace the doctrine which hee setteth before them which he doth for this cause least their vnbelief do trouble the weake For many mē are holden with this foolishnesse that they do depend vpon the respect of men in matters appertaining vnto God whereby it commeth to passe that they suspect the gospel so sone as they see that the world doth not receiue it Againe the vnbeleeuers flattering themselues in their frowardnes dare condemne the gospel because it doth not please them Therfore christ affirmeth on the contrary y t althogh y e doctrine of the gospel be preached vnto al men generally yet cānot all men receiue it but that they haue need of a new mind a new vnderstāding and that therfore faith is not in mans will but that it is God who giueth it Because to come vnto Christ is put metaphorically in this place for to beleeue the Euangelist to the end he may frame the metaphor in the contrary member sayth that they are drawen whose mindes God doth illuminate and whose heartes he bendeth and frameth vnto the obedience of Christ. This is the summe that it is no maruell if many do loath the gospel because no man shall euer bee able to come vnto Christ willingly saue he whom God shal preuent with his spirite And thereupon it followeth that all men are not drawen but that God doth graunt this grace vnto those whom he hath chosen As touching the manner of drawing the same is not violent whiche may compel a man with an externall motion yet notwithstanding it is an effectuall motion of the holy spirit which maketh men that were vnwilling to be willing VVherfore that is false and prophane that none are drawen saue those who are willing as if man did shew himselfe obedient vnto God of his owne motion For in that men do follow God willingly they haue that now of him who hath framed their heartes to obey him 45 It is written in the prophetes Christ confirmeth that whiche he saide with the testimonie of Iesaias that no man commeth vnto him saue he whom the father draweth He calleth them the Prophetes in the plural number because al the Prophesies were gathered into one body so that all the bookes of the prophets might worthily be counted one booke Furthermore the place which is cited is extant in Iesaias chap. 54. 13. and Ier. 31. 34 VVhere speaking of the restoring of the Church he promiseth vnto her sonnes taught of God VVhence we may easily gather that the Church can by no other meanes be restored vnlesse God taking vpon him to play the scholemaster do bring the faithfull vnto himselfe The maner of teaching whereof the Prophet speaketh is not placed only in the external voyce but also in the secret working of the holy ghost To bee briefe this teaching of God is the inward illumination of the heart In that hee saith all it ought to bee restrained vnto the elect who are only the true children of the Church Now it is no hard matter to see how Christ applyeth this prophesie vnto the cause which he hath in hand Isaias teacheth that the Church is then edified indeed whē it hath childrē who are taught of God Therefore Christ inferreth fitly that men haue not eyes to see the light of life vntil God doth open thē Also he standeth vpon the vniuersall word because he reasoneth thence that all those who are taught of God are drawen effectually that they may come And hereunto appertaineth that which foloweth by and by VVhosoeuer therfore hath hearde The summe is that the reprobate are euen giuen ouer vnto destruction whosoeuer doe not beleeue because God doth make all the children of the Churche and the heyres of life his obedient schollers VVhereupon it followeth that none of the elect of God are strangers from the faith of Christ. Therefore as Christ did before denie that men are apt to beleeue vnlesse they be drawen so he doth nowe pronounce that it is the effectuall grace of the spirite wherby they are drawen that they may necessarily beleeue By these two members is quite ouerthrowen all the libertie of free will whereon the Papistes doe dreame For if wee begin to come vnto Christe then when the father hath drawen vs the beginning of faith is not in vs neyther any preparation againe if all doe come whome the father hath taught he doth not only giue them the earnest of faith only but faith it selfe Therefore in that we doe willingly obey the direction of the spirite this is a parte of grace as it were the sealing because God should not draw vs if reaching out his hand only he left vs to our own choise And he is properly said to draw vs when he extendeth the power of his spirite euen vnto the full effect of faith They are said to heare of God who do submit themselues vnto God when he speaketh vnto them inwardly that with all their heart because the spirite reigneth in their hearts Commeth vnto mee Hee sheweth the vndiuisible coniunction which he hath with the father For the meaning of the wordes is that it cannot be but that they shal addict themselues vnto Christ whosoeuer are the disciples of God and that they are vnapt to bee taught of God who do reiect Christ because this is the only wisedome which the elect do learn in Gods schoole to come vnto Christ. For doubtlesse the father who sent him cannot denie himselfe 46 Not that any man hath seene the father saue he who
they saw with their eyes seeing that being clothed with flesh he differed nothing from the common sort of men was vnto them a let that they could not giue place to his diuine power now hauing as it were pulled away the vaile he reclaimeth them vnto the beholding of his heauenly glory as if he should say because I am conuersant amongst men without honour you despice me neither doe yee acknowledge in me any diuine thing but before it be long it shall come to passe that God shall lift me vp aboue the heauens being adorned with great power from this contemptible state of the mortall life For in Christes resurrection there appeared such power of the holy spirite as might make it knowen that Christ was the sonne of God as Paule also teacheth in the first chapter of the Epistle to the Romanes the fourth verse when it is said in the 2. Psalme the seuenth verse Thou art my sonne this day haue I begotten thee the resurrection is made as a token whereby this glory of Christe ought to be knowen and his ascending into heauen was the fulfilling of that glory In that he saith that hee was in heauen before It doth not properly agree with his humanitie yet notwithstanding he speketh of the son of man But this kinde of speeche is not strange seeing that two natures doe make one person in Christ to applie that which is proper to the one vnto the other 63 It is the spirite that giueth life In these wordes Christ teacheth that his doctrine had no successe amongest the Iewes because whereas it is spirituall and liuely it findeth eares scarse wel prepared But because this place hath been diuersly expounded it is first of all requisite to knowe the true and naturall meaning of the wordes hereby shall we easily see what was Christ his drift In that he denieth that the flesh doth profite Chrysostome in my iudgement doth not well referre it vnto the Iewes who were carnall I confesse indeede that all the force of mans wit doeth vanishe awaye and quaile in heauenly mysteries but that is not the meaning of Christes wordes vnlesse they be violently wrested In lyke sort the sense shoulde bee farre fet in the contrarie namely that the illumination of the spirite doth quicken Neither doe they say well who say that the flesh of Christ doth profite insomuch as it was crucified but that it bringeth no good vnto vs being eaten but we must rather eate it that it may profite vs being crucified Augustine thinketh that this word alone or of it selfe ought to be vnderstood because it ought to be ioyned with the spirite which agreeth with the thing it selfe For Christ doth simplie respect the maner of eating Therfore he doth not exclude all manner commoditie as if there could none bee reapt by his flesh but he doth affirme that it shall be vnprofitable if it bee separated from the spirit For whence hath the flesh this that it doth quicken saue only because it is spirituall Therefore whosoeuer he be that shall remaine in the earthly nature of the flesh he shall finde nothing in it but that which is dead but those who shall lift vp their eyes vnto the power of the spirit wherwith the flesh is besprinkled they shall perceiue that it is called liuely not in vaine by the verye effect and experience of faith Now we know how the flesh is meate indeed and yet it profiteth nothing namely it is meate because through it we haue life because in it God is reconciled vnto vs because in it we haue all the partes of our saluation fulfilled it profiteth nothing if it be esteemed according to y ◠beginning nature for y e seed of Abrahā which of it selfe is subiect to death shal not giue life but it receiueth that of the spirite wherewith it feedeth vs. VVherefore to the ende that we may be nourished indeede by it we must bring the spirituall mouth of faith And in that the breuitie of the sentence is so short it is to be thought that Christe did thus because he thought that he ought thus to deale with the vnbeleeuers Therefore he brake of his speech with this sentence because they were vnworthie to haue any more speeches In the meane while he did not neglect the godly and those that were readie to be taught because they haue heere in a fewe woordes that which may satisfie them aboundantly The wordes which I speake He alludeth vnto the sentence next going before for he taketh the worde spirit in another sense But because he spake of the secrete power of the spirite he doth very finely applie this vnto his doctrine because it is spirituall For the worde spirite must be resolued into an adiectiue Furthermore the worde is called spirituall because it willeth vs to ascend vpwarde that wee may seeke Christ in his heauenly glory the spirite being our guide by faith and not by the reason of the flesh For we know that there is nothing of those thinges which are spoken which can be vnderstood without faith This is also worthie the noting that he ioyneth life with the spirite He calleth his worde life of the effect as being liuely yet he teacheth that it is liuely vnto none saue only vnto those who receiue it spiritually For som shall rather draw death thence This title of the Gospell is most sweete vnto the godly because they are certaine that it is appointed vnto them vnto eternall saluation Notwithstanding they are also admonished to endeuour to shew themselues apt schollers 64 But there are certaine of you He layeth the blame vpon them selues againe because being voide of the spirite they do wickedly corrupt and depraue his doctrine and by this meanes turne it to their destruction For they might otherwise obiect Thou dost boast that that whcih thou speakest is liuely but we finde no such thing therein Therefore he saith that they hinder themselues For vnbeliefe as it is alwayes proud will neuer attaine vnto any thing in the wordes of Christ which it despiseth despitefully Therefore if we couet to profite any thing vnder this master let vs bring our mindes well prepared to heare him For vnlesse humilitie and reuerence doe prepare a way for his doctrine our mindes are more then deafe neither wil they admit any part of sound doctrine Therefore let vs remember that it commeth to passe through the wickednesse of men that there appeareth so small fruite of the Gospel at this day For who is he that renouncing himselfe doth addict himselfe wholy and truly to Christ VVhereas he saith that there bee onely certaine that did not beleeue when as this fault was common to them all almost it seemeth that he did it for this cause least if there were any who were as yet curable they shoulde bee discouraged through despaire For he knewe from the beginning The Euangelist added this for this cause least any man shold thinke that Christ iudged rashly of his hearers Many
they had before neither are they carryed vnto god but they had rather haue him chaunged when as they cannot abolishe him Hence may we learne that we must receiue Christ in time whilest that he standeth as it were before vs least that the opportunitie to enioy him do escape vs because if the gate shall once be shut we shall in vaine assay to enter in Seeke the Lorde saith Esay while he may bee found call vpon him whilest he is nigh Therefore we must diligently meete God whilest the time of his good pleasure is present as the same Prophet saith in another place because we know not how long the Lord will beare with our sluggishnesse In these wordes where I am you cannot come the presentence is put insteed of the future tence 35 VVhether will he goe The Euangelist addeth this of set purpose that he might declare the great dulnes of the people So the wicked are not onely deafe when they should heare the doctrine of God but they do also passe ouer horrible threatnings in mockage as if they heard sons friuolous thing Christe spake plainely and by name of the father but they doe stay vppon the earth neither doe they thinke vpon any other thing saue only the flitting into farre countries It is well knowen that the Iewes did call the nations which were beyond the Seas Greekes yet doe they not meane that Christ would come vnto the vncircumcised but vnto the Iewes which were dispersed through diuers parts of the world For the worde dispersion would not agree with those who abyde in the place where they are borne and which inhabite their natiue soyle But it agreeth very well with the Iewes that were runnagates banished men So Peter did write his former Epistle vnto those who dwelt here and there throughout Pontus Galatia c. And Iames Saluteth the twelue tribes that were scatered abrode VVhich kinde of speech is taken from Moses and the Prophetes Therefore the meaning of the wordes is this will he goe ouer the sea that he may goe vnto the Iewes who dwell in a worlde which we know not And it may bee that their meaning was to molest Christe with this mocke If this be the Messias will he establish his kingdome in Grecia seeing that God hath assigned the land of Chanaan to be his owne dwelling place But howsoeuer it be we see that they were no whit moued with the sharpe denunciation of Christ. 37 Furthermore in the last day which was the greatest day of the feast Iesus stoode and cryed saying If any man be a thirst let him come vnto me and drinke 38 He that beleeueth in mee as saith the scripture there shall flow out of his bellie 〈◊〉 of liuing water 39 And this spake he of the spirit which they should receiue that beleeued in him For the holy spirite wa◠not yet because Iesus was not yet glorified 37 The last day Here we must first of all note that Christe was not so afrayed either with any layings in wayte or pollicies of his enemies that he did foreflowe his office but that his stoutnesse of courage dyd encrease with his daungers so that he went more valiantly forward This thing doth both the circumstance of time the great assemblie of people and the libertie to crie testifie when as he sawe them readie on euerie side to lay hand vpon him For it is likely that the ministers were then readie to doe that which was commaunded them Againe wee must note that he stoode armed with no other thing saue onely with Gods ayde against so violent endeuours which could do all things For what other reason can be giuen why Christ did preach after they had set their bande in order vpon a most famous day in the middest of the Temple whereas they had a quiet kingdome saue only because God did bridle their madnesse Notwithstanding this is very profitable for vs that the Euangelist bringeth in Christ crying with open mouth that they com vnto him whosoeuer are a thirst For we gather hence that it is not one or two that is iuuited with a slender and obscure whispering but that this doctrine is so published vnto all men that it is hidden from no man saue only from him who stopping his eares of his owne accord doth not admit the loud crying If any man be a thirst In this member he exhorteth all men to be partakers of his goodnes so that acknowledging their owne pouertie they desire to be helped For we are all poore indeed and void of all goodnesse but the feeling of pouertie doth not pricke forwarde all men to seeke remedie Hereby it commeth to passe that many not once moouing their foote doe pine away in their miserable want yea many are not touched with their want vntill such time as the spirite of god doth with his fire kindle in their hearts both an hunger and a thirst Therefore the office of the spirite is to make vs desire his grace And as touching this presēt place we must chiefly hold this y t ther are none called to obteine the riches of the spirit saue those who do earnestly desire the same For we know that the tormēt of thirst is most bitter so that those who are most strong and can endure all labours doe notwithstanding faint in thirst Notwithstanding hee doth rather inuite the thirstie then the hungrie that he may holde on in the metaphore which he will afterwardes vse in the woorde water and drinke that all the partes of the sentence may agree together Neither doe I doubt but that hee alludeth vnto the place of Iesaias All that are a thirst come vnto mee For it was requisite that that should be fulfilled at length in Christ which the Prophet doth in that place attribute vnto God like as that again whiche the blessed Virgin song that he sendeth away the rich and full emptie Luke 1. 53. Therefore he commaundeth them to come vnto him straightway As if he should say that he alone is sufficient to quenche all their thrist and that they are deceiued and labour in vaine whosoeuer doe seeke euen the least quenching of their thyrst at the handes of any other And let him drinke There is a promise added vnto the exhortation For although this be a worde of exhorting yet doth it conteine in it a promise because Christe doth testifie that he is no drie and emptie cesterne but a well that cannot be drawen drie which giueth drink largely and plentifully to all men VVhereupon it followeth that his desire shall not be in vaine if we beg of him that which we want 3◠Hee that beleeueth in mee The maner of comming is here shewed namely that we must come by faith and not on our feete Yea to come is nothing els but to beleeue if sobeit you doe rightly define the woorde beleeue like as we haue said before that we doe beleeue in Christ whilest that we imbrace him as hee setteth himselfe before vs
his heauenly glory and in light which no man can attaine vnto it vanisheth away and also the flesh doth of his owne accord put into our heads a thousand immaginations which may turne vs away from beholding GOD aright Therefore Christ setteth himselfe before vs as a marke whereunto if our faith bee directed it shall finde a place in readinesse where it may rest For hee is the true Immanuel who so soone as he is sought by faith he answereth vs within This is one of the principall points of our faith that it must be directed vnto Christ alone least it wander here there that it must be staide in him least it faint in temptations And this is the true tryall of faith when as we doe neuer suffer our selues to be pulled away from Christ and the promises made in him VVhen as the popish diuines do dispute coÌ„cerning the obiect of faith or rather do bable they doe only make mention of God they haue no respect vnto Christe Those that gather wisdome out of their inuentions they must needes quaile at euery small blast Prowd men are ashamed of Christ his humilitie therefore they flie vnto the vncomprehensible power of GOD. But there shall neuer any faith come into heauen saue that which submitteth it selfe vnto Christe who appeareth to looke vnto to be an humble God neither shall faith euer bee strong vnlesse it seeke some stay in Christe his weakenesse 2 In my fathers house Because Christ his absence did cause the Disciples to sorrowe hee testifieth that he goeth not away for this cause that he may remaine separated from them because they haue a place also in the kingdome of heauen For it was requisite that this suspition shoulde betaken away that Christ did ascende vnto the father that hee myght leaue his behinde him vpon earth and not care any more for them This place was falsly wrested vnto another sense as if Christ did teach that there are distinct degrees of honour in the kingdome of heauen For he saith that there are many mansions not diuers or vnlike but suche as are sufficient for many as if he did say that there is roome there not only for himselfe but also for all his Disciples If not I had told you The interpreters doe vary heere For some doe reade it all in one text thus If there were not mansions prepared for you alreadie I would haue tolde you that I goe before to prepare them for you But I am rather of their minde who distinguish it thus If the heauenly glory were prepared for me alone I woulde not deceiue you therefore I woulde haue tolde you that there is a place prepared for none but only for mee with the father But it is otherwise for I go before you to prepare a place for you In my iudgement the text requireth that wee should reade it thus for it followeth immediately after And if I shall goe away and prepare you a place In which wordes Christe giueth vs to vnderstande that this is the ende of his departure to prepare a place for his The summe is that the sonâ—â— of God did ascende into heauen not for himselfe alone that hee may dwell there apart but rather that it may bee a common inheritaunce for all the godly and that by this meanes the head may be ioyned with the members Yet here ariseth a question in what estate the fathers were after their death before Christ ascended into heauen for they gather commonly that the faithfull soules were included in the Limbe because Christ saith that there shall a place be prepared by his ascending into heauen But we may easily answere that he saith that he will prepare this place against the day of the resurrection For mankinde is banished from the kingdome of God naturally but the sonne who is the only heyre of heauen hath taken possession in our name that we may haue accesse thereunto through him For we possesse heauen alreadie in his person through hope as Paul teacheth Ephe 1. 3. yet shall we not inioy so great a good thing vntill the same Christe appeare againe in heauen Therefore the estate of the fathers after death is not distinguished from ours in this place because Christ hath prepard a place both for them and vs into which he shall receiue vs all at the last day The faithful soules did looke vnto the promised redemption as vnto glasses before the reconciliation was finished and they enioy blessed rest now vntill the redemption be fulfilled 3 And if I shall goe away The coniunction conditionall must bee resolued in to the aduerbe of time as if he had saide after that shall goe hence I will returne to you againe This returne must not be vnderstood of the holy Ghost as if Christe did shew himselfe to the disciples againe in the holy Ghost That is true in deede that Christe dwelleth with vs and in vs by the holy spirite but he speaketh in this place of the last day of iudgement wherein he shall come at length to gather his togeather And truly he prepareth a place for vs dayly if we respect the whole body of the Church VVhereupon it followeth that the day of our entring into heauen is not yet come 4 And whither I goe Because we haue neede of no small strength that wee may patiently suffer our selues to bee so long separated from Christ there is another confirmation added that the Disciples do know that his death is no destruction but a passage vnto the father and secondly that they know the way wherin they may follow him that they may come vnto the societie of the same glory VVee must diligently note both members that we behold Christ with the eyes of faith in the heauenly glory and blessed immortalitie and secondly that wee know that hee is the first fruites of our life and that he hath set open the way before vs which was stopt before time 5 Thomas saith vnto him Although Thomas his answere seemeth to disagree with Christ his saying at the first blush yet was hee not determined any whit to discredite his master Yet the question is howe hee denieth y t which Christ affirmed I answere that there is somtimes in the saints confused knowledges because they knowe not the manner and reason of a thing that is certaine and laid open before them So the calling of the Gentiles was foretolde by the Prophetes according to the true sense of faith and yet Paul doth testifie Ephe. 3. 5. that it was vnto them an hidden mysterie Therefore forasmuch as the Apostles beleeued that Christe did flit vnto the father and yet did not knowe how he should obtaine the kingdome Thomas obiecteth for good causes that they knewe not whither he went Hee gathereth thence that the way is more obscure for before wee enter into any course we must knowe whither to goe 6 I am the way Althogh Christ answereth not directly vnto the question whiche was asked him yet he omitteth nothing which
they despise the heauenlye illumination Although this pride dooth reigne euery where which extinguisheth the light of the holy spirite asmuch as is possible yet let vs who acknowledge our owne pouertie knowe that what sound vnderstanding soeuer wee haue it proceedeth from no other fountaine Neuerthelesse the woordes of Christe doe declare that nothing canne be perceiued concerninge the holye spirite by humane sense but that hee is knowne by the experience of fayth alone The worlde saieth hee cannot receiue the spirit beecause it knoweth him not but yee knowe him beecause hee abydeth with you Therefore it is the spirite aloane whiche reuealeth himselfe vnto vs by dwellinge in vs beeing otherwise vnknowne and vncomprehensible 18. I will not leaue you as Orphanes This place teacheth what menne are and what they are able to do when they are depriued of the ayde of the spirit to witte they are fatherlesse children layd open to all manner deceites and iniuries vnfitte to gouerne themselues finally vnfitte of them selues to doe any thing The onely remedy of so great want is if Christe doe gouerne vs by his spirit which thing he promiseth he wil do Therefore the Disciples are firste admonished of their owne weakenes to the ende they may distrust themselues and depende vppon Christe his ayde alone Secondly he putteth them in good hope by promising a remedie because he saith that he wil not faile them VVhen as he saith I wil come vnto you he declareth how he dwelleth in his and fulfilleth all thinges to witte by the power of his spirit VVhereby it appeareth also that the grace of the spirite is an excellent and euident testimonie of hys diuinitie 19. Yet a litle and the world shal see me no more but you see me because I liue and you shal liue 20. In that day yee shall knowe that I am in the Father and you in mee and I in you 19. Yet a litle He proceedeth in the commendation of the peculiar grace which ought to haue sufficed the disciples to lighten yea quite to remoue their sorrowe VVhen as saieth hee I shall be remoued out of the sight of the world I will neuerthelesse be present with you And to the ende we may enioy this secrete beholding of Christe wee must not esteeme his presence or absence by the sense of the flesh but we must endeuour to behold his power with the eyes of faith VVhereby it cōmeth to passe that the faithful haue Christe alwayes present with them by his spirite and doe also beholde him how farre soeuer they be distant from him in body because I liue There may be a double sense and meaning of these words eyther that this sentence may be a confirmation of the next member or that it may be read by it selfe that the faithfull shall liue for this cause because Christ liueth I do willingly embrace the former sense out of which notwithstāding this other doctrine is gathered that the life of Christ is the cause of our life He dooth first of al note the cause of the difference why he shal be seene of his not of the world because Christ cānot be seene saue only according to the spiritual life wherof y e world is depriued The world seeth not christ it is no merueil for death is y e cause blindnesse But so soone as a man beginneth to liue by the spirit he is also endowed with eyes to see Christ. And this falleth out therefore beecause our life is also ioyned with Christe his life and floweth thence as from a fountaine For we are dead in our selues and the life wherein we flatter our selues is most wicked death Therefore when wee are occupied about obtaining life we must turne our eies toward Christ must translate his life vnto our selues by faith that our consciences may be fully assured that we are free from al daunger of death so long as Christe liueth for that is sure and certeine that his life is no life when his members are dead 20. In that day Many referre it vnto the daye of Pentecost but the continuall tenor as it were of one day is noted rather from the time that Christ shewed forth the power of his spirit vntill the laste resurrection They beganne to know already but it was a certeine slender rudimente or first instruction because the spirit had not wrought so effectuallye in them as yet For the wordes tende to this end that it cannot bee knowne by an idle spectulation what maner spiritual and mistical vnion that is which is betweene him and vs and againe betweene him and the father but that this is the onely way and meanes to know the same when as he powreth out his life into vs by the hidden woorking of the spirite and that is the experiment of faith whereof I spake a litle before And wheras the Arrians abused this testimony in times past that they might proue that Christ was God onely by participation and grace their cauill is easily aunswered For doubtlesse Christ entreateth not simply of his eternall essence but he commendeth that diuine power which was reuealed in himselfe For as the father hath giuen vnto the sonne the fulnesse of all manner of good thinges so againe the sonne hath powred out himselfe into vs. VVee are saide to bee in him beecause when as wee are engrafted into his body we are made partakers of righteousnesse and of all his good things hee is said to be in vs because hee dooth plainely declare by the efficacie of his spirit that he is vnto vs the authour and cause of life 21. He that hath my preceptes and keepeth them it is he that loueth me and hee that loueth me shal be loued of my father and I wil loue him and will reueale my self vnto him 22. Iudas saith vnto him not Iudas Iscariotes Lord what is done that thou wilt shew thy self vnto vs and not vnto the world 23. Iesus aunswared and saide vnto him if anye manne loue mee hee will keepe my woorde and my father will loue him and wee will come vnto him and wil abide with him 24. He that loueth not me keepeth not my sayings and the word which you haue heard is not mine but his that sent me 2◠Hee that hath my preceptes Hee repeateth the former sentence agayne because the true tryall of our loue toward him consisteth therin if we keepe his commaundementes VVhereof he putteth the disciples so often in minde least they misse the marke because we are most bent to fall awaye vnto carnall affection so that wee loue something else then Christ vnder the name of Christ. VVherunto appertaineth that of Paul likewise 2. Corin. 5. 16. Although we haue knowne Christe according to the flesh yet doe we know him so no more Therfore let vs be a new creature To haue the preceptes of Christ signifieth to be well instructed in them and to keepe them is to frame a mans selfe and his life according to their rule He that loueth me Christe speaketh
his doctrine which mounteth aboue the heauen and earth VVhen as hee saieth that his woorde is not his hee applieth himselfe vnto the Disciples as if hee should say that it is not of manne beecause hee delyuereth that faythfully which is enioyned him of his father Neuerthelesse wee knowe that in asmuche as hee is the eternall wisdome of GOD hee is the onelye fountaine of all doctrine and that all the Prophetes spake by hys spirite whiche were from the beegynning 25. Those things haue I spoken vnto you whilst I am with you 26. But the comforter the holye spirite whome my Father shall sende in my name hee shall teache you all thinges and shall tell you all thinges whiche I haue tolde you 27. Peace I leaue with you my peace I giue vnto you not as the worlde giueth giue I it vnto you Let not your heart be troubled nor feare 28. You haue heard what I haue said vnto you I go and I come vnto you if you did loue me verely you would reioyce because I haue said I go vnto the father because the father is greater then I. 25. These thinges haue I spoken Hee addeth this for this cause that they maye not bee discouraged although they haue not profited in the faith as they oughte For hee didde then spreade abroade the seede of doctrine whiche laye hydde for a tyme in the Disciples Therefore he exhorteth them to hope well vntill that doctrine bring forth fruit which maye seeme to bee vnprofitable nowe In summe hee testifieth that they hadde plentifull matter of comforte in the doctrine which they had hearde And if so beit it appeare not vnto them by and by hee byddeth them bee of good courage vntyll the spirite which is the inwarde mayster doe speake the selfe same thing in their heartes This admonition is verye profitable for vs all Vnlesse wee doe by and by vnderstande whatsoeuer Christe teacheth there commeth vppon vs loathsomenesse and it irketh vs to bestowe labour in vaine in thinges which are obscure But we must bring ready docilytie or easines to be taught wee muste giue eare and retaine attentiuenes if we will profitte as wee oughte in the schole of GOD. And aboue all thinges wee haue neede of patience vntyll the spirite doe reueale that whiche wee seemed to haue hearde and reade oftentymes in vaine VVherefore lette not the desire to learne quailâ— in vs neither fall into dispaire when as we doe not by and by vnderstande Christe his meaninge when he speaketh Lette vs know that this is spoken to vs all the spirite shall tell you at length those thinges which I haue spoken Isaias 29. 11. denounceth this punishment vnto the vnbeleeuers that the woord of GOD is vnto them as a closed booke but the Lorde dooth also oftentimes humble those that bee his by this meanes Therefore wee must waite paciently and meekely for the time of the reuelation neither must we refuse the worde therefore And seeing that Christ dooth testifie that this office is proper to the holy Ghost to teach the Apostles that which they had alreadye learned out of his mouth it followeth that the outward preaching is in vaine and nothing worth vnlesse the teaching of the spirit be added thereunto Therefore GOD hath a double manner of teaching for hee soundeth in our eares out of the mouth of manne and he speaketh vnto vs within by his spirite and he dooth that sometimes in one moment sometimes at diuerse times as seemeth best to him Marke what those all thinges be which he promyseth the spirit shall teache Hee shall tell you or hee shall bring into your memory all thinges whatsoeuer I haue tolde you VVhereuppon it followeth that hee shall not forge any newe reuelations VVee may refute with this one woorde what inuentions soeuer Sathan hath broughte into the Church from the beeginning vnder colour of the spirite Mahomet and the Pope haue a common principle of religion that the perfection of doctrine is not contained in the scripture but that there is a certeine higher thing reuealed by the spirit Out of the same sinke haue the Anabaptistes and Libertines drawne theyr dotinges in our time But that is a seducing spirite not the spirite of Christe whiche bryngeth in anye inuention whiche agreeth not with the Gospell For CHRIST promyseth a spyrâ—te whiche shall confirme the doctrine of the Gospell as a subscriber I haue declared beefore what it is to sende the spirite in the fathers name 27. Peace I leaue with you By this word peace he meaneth the prosperous successe which menne are woont to wish one to another when as they meete togeather or one parteth from another For this word peace importeth thus much in the Hebrew tongue Therefore he alludeth vnto the coÌ„mon custome of his countrey as if he shuld say I leaue you my farewel But he addeth immediately after that this peace is of far more valewe then it is vsually amongst menne who haue peace in their mouth for the most parte onely for the cold ceremonies sake or if they do wish it vnto any manne in good earnest yet canne they not giue it in deede But Christ telleth them that this peace is not placed in the bare vaine wish but is ioyned with the effect The summe is this that hee departeth in body but his peace continueth with his disciples that is that they shall be alwayes blessed through his blessing Let not your heart be troubled He correcteth their feare againe which the disciples had conceiued by his departure He saieth that they hadde no cause to feare beecause they doe onelye wante his corporall presence and doe enioye his true presence by the spirite Lette vs also learne to be contente with this manner of presence neyther let vs pamper the flesh which doth alwayes tie God vnto the externall inuentions thereof 28. If yee did loue me VVithout doubt the Disciples loued Christ yet otherwise then they ought For there was some carnal thing mixed with it so that they could not suffer him to bee taken away from them But and if they had loued him spiritually there coulde nothing haue pleased them better then this that he should returne vnto the father Beecause the father is greater thâ—n I. This place was diuersly wrested The Arrians to the ende they might proue that Christ was a secondary God did obiect that he was lesser then the father the fathers which held and maintayned the trueth to the end they might cutte off all occasion of such a cauill did say that this ought to bee referred vnto his humane nature But as the Arrians did wickedly abuse this testimonie so the answere of the fathers was neither right neither yet agreeable For there is no mention made in this place either of the humane nature of Christe ne yet of hys eternall diuinitie but according to the capacitie of our infirmitie he maketh himselfe the meane betweene vs and God And truely because wee are not able to attaine vnto the highnes
end it might euidently appeare that they were vnworthy of all pardon and mercie And we must note that he speaketh not of his bare comming but of that which was ioyned with doctrin For they had not been giltie of so great a fault because of the presence of his body only but the contempt of the doctrine by him deliuered was that which made them vnexcusable 23 Hee that hateth mee An excellent place whereby we are taught that no man hateth the doctrine of the gospel but he bewrayeth his vngodlinesse agaynst God Many men pretend another thing in words for when as they loath the Gospell yet will they seeme to bee excellent worshippers of God but they are but trifles for the contempt of God lurketh within So that it commeth to passe that Christ discouereth the hypocrisie of many by y e light of his doctrine Cōcerning which thing we haue spoken more chap. 3. 20. vpon that place hee that doeth euill hateth the light And againe cha 5. 23. he that honoureth not the soone honoureth not the father 24 If I had not done the workes Hee comprehendeth in my iudgement vnder this worde workes all those tokens of his diuine glory whiche hee shewed For the proued plainely both by myracles and by the power of the holy Ghost and by other testimonies that he was the sonne of God so that the Maiestie of the only begotten sonne did plainely appeare in him as we had in the first chapter Concerning the myracles whiche he wrought it is commonly obiected that he neither wrought more nor greater then Moses and the Prophetes The answere is knowen that Christ excelleth in myracles in this respect because he was not the minister only but properly the authour For hee vsed his owne name his owne commaundement his owne power to worke myracles But as I haue saide he comprehendeth generally all the testimonies of the heauenlye and spirituall power whereby his Diuinitie was reuealed They haue seene and heard Hee concludeth that his enemies cannot escape by running away for as much as they despised the power whiche was altogether diuine as might manifestly appeare For God shewed foorth his power plainely in the sonne wherefore it was in vaine for them to say that they had only to deale with a mortall man This place teacheth vs to be attentiue and readie to weigh the woorkes of God wherein whilest that hee sheweth his power hee will haue due honour giuen and ascribed vnto himselfe VVhereupon it followeth that they are vnthankfull towardes God and malicious whosoeuer do darken his giftes or passe ouer the same contemptuously 25 But that it may bee fulfilled That which is contrary to nature seemeeth to be vncredible but there is nothing more contrary to reason then to hate God therefore Christe saith that their minds are infected with so great wickednesse that they hated him for nothing and without a cause VVhereby he amplifieth their wickednesse Christe citeth a place out of the Psal. 35. 19. which he saith is nowe fulfilled not because the same thing dyd not befall Dauid before but that hee may touch the obstinate wickednesse of his nation which discending by lineall discent from the great graundfathers vnto the fourth generation did reigne without ende as if hee should say that they were no better then their fathers which hated Dauid without a cause By lawe hee meaneth the Psalmes because all the doctrine of the Prophetes was nothing els but an appurtenance of the lawe we know that Moses his ministerie did endure vntill the time of Christ. Furthermore he calleth it their law not for honours sake but that they may be sorer pricked with the familiar title as if he should say they haue the lawe giuen them by heritable right wherein they see their manners liuely painted out 26 And when After that Christ hath told his disciples that the gospel ought to be neuer a whit the lesse esteemed because it hath many aduersaries euen in the very Church he setteth the testimonie of the spirite now against their vngodly furie wherwith their consiences being vnderpropt they can neuer fall as if he should say the worlde shall rage against you your doctrine shall be mocked of some othersome shall also accurse it but there shal be no such violent motions that they shall bee able to ondermine the firmenesse of your faith after that the holy ghost 〈◊〉 bee giuen you that hee may establishe you by his testimonie And truly this is our only ayde whenas the world is all on an vprore that the truth of God being sealed vp in our harts by the spirite doth despice whatsoeuer it in the world For if it were subiect to mens iudgements It should fall out that our faith shoulde bee ouerwhelmed an hundred times dayly Therefore we must note where we must stand amongest so many turmoyles to wit because wee haue not receiued the spirite of this worlde but the spirite which is of God that we may know those thinges which are giuen vs of GOD. Hee is the only witnesse he doth mightily beate downe scatter abroade ouerthrowe what thing soeuer this world hath set vpon high to darken or suppresie gods truth VVhosoeuer shall be endowed with this spirit they are so far frō being discouraged through the hatred contempt of the worlde that euery one of them shall ouercome the whole worlde in the meane season wee must beware that we depend not vpon the respect of men For so long as our faith shall wander in such sort yea so soone as it shall goe out of the sanctuarie of God it must needes waner miserably Therfore it must bee called backe vnto the inwarde and secrete testimonie of the spirite which the faithfull knowe is giuen them from heauen The spirite is said to testifie of Christ because it retaineth and stayeth our saith in him alone that we may seeke no part of saluation els where he calleth him the comforter Againe to the end we may not feare so long as we trust to his ayde For Christ meant to fortifie our faith by this title least it should faint in any temptations That must also be applied vnto this present circumstance in that he calleth him the spirit of truth For we must vnderstande the opposition that men are carried about diuersly without this witnesse neither doe they rest soundly any where and that when and wheresoeuer he speaketh he deliuereth mens minds from all doubting and from feare of deceit In that he saith that hee will send him from the father and againe that hee proceedeth from the father it serueth to augment the weight of his authoritie For the testimonie of the spirite should not be sufficient against suche strong inuasions against so many such forcible engines vnlesse we were persuaded that he came from God Therfore it is Christ that sendeth the spirite but out of his heauenly glory to the end we may know that it is not mans gift but a sure pledge of Gods grace VVhereby appeareth
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 sâ—atter 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 â—ury 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 leÌ„gth 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 〈◊〉 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 〈◊〉 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
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 inuēted by men are nothing els but mocking stockes 20. 22. VVhēce 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 saluatiō 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 o◠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 heauē 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 hāds 5. 24. VVhence we must set the law of Gods worship 18. 39. VVorshippers VVho be true worshippers 4. 23. 24. VVoman The comparison of a woman with childe 16. 21. VVord VVhy the Sonne of God is called the word 11. 〈…〉 In what sense the word of Christ is called life 6. 63. The word of christ shal iudg him that reiecteth his words 12. 42. To abide in the word of Christ. 8. 31. To keepe the word of Christ. 8. 51. 14. 23. 24. 15. 20. 17. 6. VVhy the word of God is darke vnto vs. 16. 25. The word of God is truth 17. 17. The word was in the beginning 1. 1. was made fleshe in the same place 14. the worde of God is the onely mark of faith 20. 31. The word of life 6. 68. What knowledge we can conceiue of Christ without the word 6. 19. It is a dangerous thing to inuēt any thing in diuine matters without the word 6. 15. VVe must alwaies hold a mutual consent betweene the word and faith 11. 21. VVith what remedy wee muste cure the
exception alwaies that I neede not submitte my selfe to their censure or iudgement either by the law of God or of men which are not onely to be kept vnder like children for their blamefull and infamous vnskilfulnes but also most seuerely to be punished for their malitious obstinacie to stubbern impudeÌ„cie But whatsoeuer they say I trust the better sort wil graunt that it is lawfull for me to acknowledge without arrogancie that faithfull labour which I haue imploied to the profit of Gods Church There came forth two yeeres since the gospel of Iohn with my interpretation which I trust hath not beene fruitelesse And thus like an apparitor I haue endeuoured to my power to set forth Christe ryding princelike in his foure wheeled chariot very gloriously By reading of which worke when the gentle readers haue profited them selues they wil not be loath to confesse that they haue not studied it in vaine which Euangelicall history being described and sette forth by foure witnesses appointed by God himselfe I do not without cause compare vnto a chariot for of this sweete and pleasaunt consent God seemeth purposelye to haue made as it were a triumphant chariot for his son out of which he might plainly appeare to be seene of al his faithful people and by the swiftnes whereof he might lightly passe and as it were raunge ouer the whole world Neither doth Augustine vnfitly compare the foure Euangelistes to trumpets the noyse whereof doth sound in al coastes that the Churche of Christe beeing summoned out of the foure quarters of the world might flock and gather together from the East and the VVeste from the South and the North vnto an holy consent of faith VVherefore their absurd curiositie is the lesse to be borne withal who being not content with these Gospels which be as it were proclamations proceeding from heauen thrust out their own toyes and corrupt imaginatioÌ„s which do nothing but defile the puritie of faith cause Christes name to be scorned and had in derision of the vngodly As for you which doâ— farre excel the common sort since you detest in minde al that corrupt leuen wherewith the true sinceritie of the Gospell is infected and shewe your selues to delight in nothing more then in maintaining and allowing the plaine and simple doctrine as it is set forth by Christ himselfe I am not only perswaded that you wil very wel like of this my watchful worke which expoundeth the treasure of glad tiding but also I haue a good hope that this signe or token of my good will and loue to you ward will be aswel acceptable in that I haue dedicated the same vnto you Thus I bid you farewel right honourable Lordes and wishe that Christ may direct you with his holy spirit strengthen you with his power preserue you vnder his protection and enrich your Citie and common weale with his plenteous benediction At Geneua the first of Aug. The yeere of our Lordes natiuitie 1555. A Table shewing the Chapter Verse and Fol. of all the principall matters contained in this Harmonie The first number sheweth the Chapter the second the Verse the third the fol. Mathew Ca. Verse Fol. 1.  57  2 ibidem  3 58  6 ibid.  12 59  16 ib.  18 60  19 ibid.  21 61  22 63  23 66  24 67  25 68 2. 1 79  2 80  3 81  4 ib.  6 82  7 83  9 84  11. ibi  13 95  15 96  16 97  18 98  19 99  23 ibid. 3. 1 107  2 108  3 110  6 111  7 113  8 L. 8. 114  9 116  10 117  11 119  12 121  13 122  14 ibid.  16 123  17 124 4. 1 125  3 128  4 129  5 131  6 ibi  7 132  8 ib.  10 133  11 134  12 135  13 143  18 145  22 148  23 ibid.  33 150 5. 1 156  2 157  3 158  4 ib.  5 ib.  6 159  7 ib.  8 160  9 ib.  10 ib.  11 161  12 ib.  13 163  14 165  16 ib.  17 166  18 168  19 ib.  20 169  21 170  22 171  23 172  25 173  27 175  28 ib.  29 ib.  31 176  32 177  33 ib.  34 178  37 179  38 180  39 ibid.  40 181  42 182  43 184  44 ibid.  45 185  46 186  48 ib. 6. 1 186  2 187  3 ib.  4 ibid.  5 188  7 189  8 ib.  9 190  10 193  11 194  12 196  13 197  19 200  2 201  23 202  24 203  25 205  26 ib.  27 206  33 208 7. 1 209  3 211  6 ib.  7 113  9 114  11 ib.  13 216  15 220  16 ibid.  21 222  22 223  23 ibid.  24 224  28 225 8. 1 226  2 ibid.  3 ibid.  4 227  5 229  8 230  3 264  11 232  12 233  13 ib.  17 152  19 235  20 236  21 ibid.  22 237 9. 1 239  2 ib.  3 240  4 ib.  5 241  6 ib.  8 ibid.  9 242  11 244  12 ib.  13 245  14 247  15 ibid.  16 248  18 249  20 250  22 251  27 254  29 255  30 ibid.  32 ib.  34 259  35 ib.  36 ib.  37 257 10. 1 267  2 268  5 ib.  6 ib.  7 269  8 ib.  9 270  10 271  11 ibid.  12 ib.  14 272  15 ib.  16 274  17 275  19 276  21 277  22 278  23 ibid  24 279  25 ib.  26 281  28 ibid.  29 282  32 284  35 285  37 287  38 ib.  39 ib.  40 289  41 ibid. â—1 1 291  2 ib.  3 292  6 293  7 294  8 ibid.  11 295  12 ibid.  14 296  15 297  20 303  21 304  23 305  25 309  26 311  27 ibid.  28 313  29 314 â—â— 1 315  3 316  5 Ibid.  7 317  8 Ibid.  9 318  10 319  11 ibid.  14 321  16 ibid.  17 322  18 ibid.  19 323  20 324  22 325  23 ibid.  24 326  25 327  27 ibid.  28 328  29 329  30 330 Â
worde to Sleepe is diuersly taken 253. 39. Slouth is to be auoided looke sluggishnesse is to be shaken off Sluggiâ—hnesse to man voluntarie 452. 2. Sluggishnesse is to be shaken off 78. 20. 81. 2. and 121. 12. 132. 6. 164. 49. 202. 22. 216. 13. and 220. 15. 264. 9. and 297. 14. and 330. 30. 337. 43. 350. 14. and 393. 8. 427. 20. and 452. 2. 458. 14. and 531. 30. 553. 13. 660. 42. 783. 25. Sobrietie of minde is commended 473. 5. and 482. 19. 540. 23. looke curiositie Solomon a type of Christ 56. sonnes of the kingdome taken for the Iewes 233. 12. the sons of Abraham be of two sorts 36. 49. 40. 55. and 233. 12. and 341. 39. and 400. 23. and 550. 9. the sonnes of the bridegrom for the guests bidden to the mariage 248. 15. the subtile disputation of Sophisters concerning the fire of hel 359. 41. Soter signifieth more with the Greekes then the Latins 34. 73. 11. soule for the seat of affections 34. 46. the word soul is diuersly taken 375. 20. soules after this life remaine aliue 46. 72. and 751. 43. and 760. 50. the goinge or passing of soules from one body into diuers bodies beleeued of the Iewes 458. 14. the spirite is called water it is also called fire 121. 11. Howe the holy spirit was seene of Iohn Baptist 124. 16. the free operation or woorking of the holy spirit in men 11. 15. the spirit is the teacher of the Faithfull 639. 11. the spirit of discretion necessarye for the church 221. 16. the spirit of vprightnesse is giuen onely to the members of Christ 526. 21. spirit put for vnderstanding 34. 46. sprinkeling of holye water deuised of the papists 435. 2. the Starre whiche appeared to the wise men was extraordinarie 801. Stater â—ickle are of one valew 508. 27 Steuen was slaine seditiously 727. 1. the fatum of the Stoicks 283. 29. what it is to suffer for righteousnes 160. 10. the Sunnes Eclipse at Christes death was not general 758. 45. superstition malitious obstinat 316. 24 superstition is froward 511. 52. superstition in meat and drinke must bee auoided 299. 34. the Anabaptistes keepe the vse of the sword from the church 714. 5. the Synedrion of the Iewes 5. 5. 97. 16. 302. 1. 499. 17. T THe second Table subiecte to the first 104. 49. it discouereth the hypocrisie of men 596. 29. Temperance is commended 397. Christ is an example of temperance 243. 29. and 299. 34. Temple is taken for the holy place 8. 9. and 18. 21. Temple is taken for the court or porche 566. 12. and 625. 35. the sumptuous buildinge of the Temple 632. 1. the destruction of the Temple foretolde 628. 38. why it was ouerthrowne 633. 2. VVhat it is to Tempt God 451. 2. the woorde tempting is diuerslye taken 451. 1. and 453. 4. to what ende the Temptations whiche are sent of God doe belong 128. 1. the Temptations whiche prouoke vnto euil proceede only from sathan ibid. the Temptations of christ for the troubles which he sustained 530. 28. the preter Tence for the present Tence 17. 19. the name of Tetrarch is vnproperly vsed 108. 1. Thankesgiuing is necessary for al the godly 20. 25. 34. 46. 42. 64. 74. 14. 227. 4. 426. 19. 689. 26. an exaÌ„ple of Thankfulnesse 243. 9. 345. the worde That sometimes noteth onely a clause following 92. 35. the word Then doth not alwayes signifie a continuance of time 98. 16. Therefore is a particle sometimes superfluous 215. the faith of the thiefe was great 752. 40 the prescription of longe Time is malitiously pretended for the defence of errours 171. 22. the Tongue is the character or figure of the minde 222. 16. 334. 34. Howe hurtfull a malicious Tongue is 678. 8. there are diuers kindes of mannes Traditions 435. 2. the Transubstantiation of the papistes is coÌ„futed 691. 26. 791. 39. Howe we are sayde to lay vp Treasure in heauen 200. 19. Truth is more to bee esteemed then custome 171. 22. God is a sharpe defender and reuenger of the truth 334. 34. howe the enemies of the Truth are to be driuen away 591. 37. there is nothing more sure in the whole worlde than the Truth of the lawe 168. 28. VVhye Christe chose twelue Apostles 267. 1. and 530. 28. V VVhat the Vail of the temple rent in sunder signifieth 761. 51. to counterfait vertue is a very harde thing 221. 16. the name vessel is diuersly vsed 567. 13. VVhether it be lawfull to repell violence wyth violence 713. 52. Visitatiâ— taken for the whole restoringe 235. 16. how detestable vnbeliefe is 74. 13. Vnbeliefe is blasphemous against GOD 298. 29. Vnbeliefe after a sort hindereth Gods liberalitie 233. 13. 253. 36. the sacrament of extreeme Vnction is fained 290. 12. By what meanes holye Vnitye is to bee maintained 649. 28. Vngodlines is blinde 256. 34. Vnthankâ—fulnes is condemned 3. 1. 38. 52. 40. 55. 46. 73. and 50. 79. 73. 10. and 74. 13. 78. 20. and 81. 2. 88. 30. 146. 5. 159. 7. and 210. 1. 227. 4. 328. 28. 340. 48. 404. 427. 20. 494. 22. Vnthankefulnes of the Iewes looke the Iewes vnthankefulnes how this word Vntil is taken 629. 39. the Vowe of continencie is daungerous 519. 12. Vowes accordinge to our owne lustes are not to be conceiued 88. 29. the Vowes of the monkes binde not the consciences 422. 26. VV HOw farre VVarfare is permitted vnto christians 118. 12. the warfare of the faithfull 161. 10. 336. 43. 461. 18. 696. 31. the weake are to be regarded 488. 10. 496. 15. the difference of the weake and obstinate 324. 19. and 440. 14. why the wicked are called offences 359. 41. the wicked take vnto themselues offences that they may not followe Christe 415. 54. the wicked are to be cited vnto the iudgement seat of God 223. 22. 604. 1. the wicked tremble at the sighte of God 263. 29. the wicked would gladly shunne the sight of God 265. 15. the wicked are inexcuseable 77. 17. and 276. 17. 299. 33. and 342. 39. and 362. 34. 87. 25. what the wicked profit by excuse 687. 25 the wicked are made woorse by the doctrine of the gospel 381. 32. the wicked abuse prosperitie 162. 24. the wicked albeit against their will obey Gods prouidence 686. 24. 716. 56. the wicked agree amongst themselues to oppresse Gods truth 91. 34. 321. 14. 584. 734. 12. the nature of the wicked is obstinate 388 4. 583. 45. the multitude of the wicked 216. 13. companies of the wicked are to be shunned 500. 17. the naughtye conscience of the wicked 573. 25. the counsailes of the wicked ouerthrowns by the Lord 84. 7. the enterprises of the wicked are tourned oftentimes to a coÌ„trary end 587. 22. the punishment of the VVycked is
And like as he hath had great furtherance by the disigelce of ancient wryters which haue taken paines in the same studie before him so I proâ—esse my selfe to haue beene as much eased by his labour and industrie But whereas I differ from him in some places the which libertye I graunted my selfe so ofte as seemed necessarye I thinke that he himselfe if he now liued on earth would not be offended with is ¶ A Harmonie composed and made of three Euangelistes Matthew Marke and Luke with the Commentaries of Iohn Caluine   Luke 1. Matthew Marke 1 FOrasmuch as many haue taken in hande to sette forth the storie of those thinges whereof we are fully perswaded 2. As they haue deliuered them vnto vs which from the beginning saw them their selues and were Ministers of the word 3. If seemed good also to me most noble Theophilus as soone as I had searched out perfectly all thinges from the beeginning to write vnto the therof from poynt to poynt 4. That thou mightest acknowledge the certentie of those things wherof thou hast beene instructed ONely Luke doth make a preface to his Gospell that briefly he may shew the cause wherby he was moued to write That he speaketh to one man it seemeth to be absurd when that rather it was his duetie by open sound of trumpet to call all men together to the fayth Therefore it seemeth not to be conuenient that he should dedicate to his Theophilus onely that doctrine which is not proper to one or other but common for all Hereof it came to passe that diuers thought it to be a name appellatiue and all godly men to be called Theophilos of louing God but the Epitheton that is ioyned with it differeth from that opinion Neyther yet is that absurdity to be feared which coÌ„strained them to seeke such refuge Neither doth the doctrine of Paule lesse belong to all men because that of his Epistles he directed some to certaine Cities and some to certaine men And truly if we considered the estate of their times we should confesse that Luke herein did godly and wisely There were tyrants ready on euery side which with feare and terrors would hinder the course of wholsome doctrine This gaue an occasion or libertie to Sathan and his ministers to scatter cloudes of errors which might dimme the pure light And because that in keeping the puritie of the Gospell the coÌ„mon sorte were little carefull and fewe did diligently consider what sathan would deuise and how much daunger lay hidde in such deceitet Therefore as euery one did excell other with rare fayth and singular giftes of the holy Ghost so with greater studie and diligence hee ought to apply himselfe that he might as much as in him lyeth preserue the doctrine of godlines pure and free from all corruption Such as holy layers vppe of bookes wherein lawes are written were chosen of GOD faythfully to deliuer to their posteritie the heauenly doctrine coÌ„mitted to them Wherfore Luke doth dedicate his Gospel to Theophilus that he should faithfully keepe the same which things Paule also dooth enioyne and charge his Timothy with 2. Ep. 1. 14. ca. 3. 14. 1. For as much as many Hee seemeth to alleage that as a cause of his writing which rather should haue withdrawne him from writing For it were but a needelesse labour to writ againe a historie already entreated of by many if they had done their duetie Neither doth he charge them with any word either of deceite or of negligence or of any other faulte Therefore it is as much as if he should say he would doe a thing alreadie done I answere although he spareth them that had written beefore yet doth he not throughly allow the labours of all of them He doth not plainely say that they haue written of thinges slenderly prooued but challenging the certaine knowledge of these thinges vnto him selfe modestly dooth disable some of them of certaine and vndoubted knowledge If any do obiect that if they had erred hee shoulde haue sharply inueied against them I answere againe it may be that they did a litle offende and that of an vnaduised zeale rather then of malice and therefore that there was no cause why he should more vehemently haue enforced him selfe against them And it is credible that there were certaine pamphlets which were not then so hurtefull but if they had not beene speedily preuented they might afterwardes haue more grieuously annoied the faith But it is worth the labour to note how GOD by Luke hath applyed a remedie against those superfluous writinges and that by his meruailous counsell he hath brought to passe that by common consent all other being reiected these onely doe keepe their credit in which his reuerent maiestie most manifestly doth shine And so much lesse to be borne with is the doting folly of them which thrust into the world fond and filthy fables vnder the name of Nichodemus or any other VVee are fully perswaded The participle which Luke doth vse doth signifie thinges very well approued and voide of doubt in the which the old interpreter hath beene ofte deceiued And by this vnskilfulnesse hee hath left vs diuers excellent places corrupted Amongst the which is that place of Paule Rom. 14. 5 VVhere hee commaundeth that euery man be fully perswaded in his minde Lest the conscience being tossed with doubtfull opinions should wauer and neuer stand sure Thereof also coÌ„meth the nowne Plerophorias which he corruptly hath translated plenitudÃnem i. a fulnes when that it is a certaine and strong perswasion grounded of faith in the which godly mindes doe safely take their rest And there is as I sayde a secrete contrarietie For he challenging vnto himself the credit of a faithfull witnesse doth take away the credit from others that deliuer contraries This phrase Inter nos amongst vs signifieth as much as apud nos with vs. But he buildeth faith as it seemeth very slenderlie that buildeth vpon the report of men which ought to be built vpon the onely word of God and the ful perswasion and assuraunce of fayth is wrought and sealed by the holy ghost I answere that fayth is not satisâ—ied with any testimonies of men except the auctoritie of God doe hold the chiefest places Yet where the inward confirmation of the spirit doth goe before there may some place be giuen them in the historicall knowledge of thinges I call that historicall knowledge which we haue coÌ„ceaued either by our own beholding of things don or by the speach of others For we may not giue lesse eare to them that are eye witnesses of the manifest workes of God then wee are to giue credit to experience Adde this also that Luke followeth not priuate aucthours but them that were also ministers of the word By which commendation he extolleth them aboue the degree of mans auctoritie For he sheweth that they vttered the Gospell to him to whom the Lord had committed the offyce of preaching the sâ—me From hence
be as it were forgetfull of him selfe and should praye for the common safegarde of the congregation If wee shall saye that it was not inconuenient that Zacharias hauing perfourmed his chiefest parte of prayer should then secondly haue some priuate consideration of him selfe it were not an vnapt answere But it is scarse probable that Zachary shoulde then haue prayed for the obtayning of a Sonne whereof he was past hope by the olde age of his wife Neither is there any certaine moment of tyme gathered of the woordes of the Angell VVherefore simply I interpreet that his desire was nowe heard which long beefore he had powred out before GOD. Furthermore the desire of hauing ofspring so there be no excesse is godly and holy as may be gathered out of scripture which esteemeth this not in the last place â—mong the blessings of God Thou shalt call his name The name of Baptist I thinke was giuen vnto him to declare the effecte of his office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the whiche the Greekes say Iohn with the Hebrewes doth signifie the grace of God But manye thinke the Sonne of Zachary so to bee called as beeloued of God I doe not thinke that fauour here to bee commended which god thought him priuatly to be worthy of but that which his message was about to bring to al men The time doth encrease the authoritie and estimation of his name because that before he was borne God imprinted in him a signe of his loue Matthew Marke Luke 1.   14. And thou shalt haue ioye and gladnesse and manye shall reioyce at his byrth 15. For hee shall be great in the sight of the Lorde and shall nether drinke wine nor strong drink and hee shal be filled with the holy Ghost euen from his mothers wombe 16. And many of the children of Israel shall he turne to their Lord God 17. For hee shall goe beefore him in the spirite and power of Elyas to turne the heartes of the fathers to the children and the disâ—bedient to the wisdom of the iust men to make ready a people prepared for the Lord. 14. Thou shalt haue ioye The Angell dooth signifie greater ioy then that Zachary as could comprehende of his new ofspring For he declared that hee shoulde haue such a sonne as he durst not wish for And streight wayes hee goeth further that that ioye shoulde not be priuate whereof the onelye parentes shoulde take their delectation or that it might keepe it selfe in priuate houses but shoulde bee common also to straungers to whome the profitte of his natiuitie shoulde bee declared Therefore it is like as if the Angell had sayde not a sonne to haue beene borne alone to Zacharias but a teacher and a prophet to all people The Papistes abused this place that they might bring in a prophane custome in celebrating the birth day of Iohn I let passe this that they woorshippe this day too much contrary to all good order with daunsinges leapings and all kinde of lasciuiousnesse with libertie of banketting which order they faigne to bee sacred vnto them and that they suffer them selues in that celebration to bee deluded with magicall artes and deuylish deuises no otherwise then as in the ceremonies of Ceres At this present it shall be sufficient for mee briefly to declare the Angelles woordes to haue beene wrested of them vnwisely to the annuall celebrating of his byrth day when the Angell simplye did commende the ioy which should come to all godly men by the fruit of his doctrine For they reioyced for a prophet to be borne vnto them by whose ministerie they were brought in hope of saluation 15. For he shall be great Hee confirmeth that which he sayde of ioy because that Iohn was appoynted to a thing great and vnaccustomed Neither yet are the vertues wherein hee did excell so much here praysed as the greatnesse and excellencie of his office is extolled Lyke as Christe when he affirmeth him to bee the chiefest among the children of women he hath not respect so much to the holynesse of his life as to his ministerie That which streight wayes after followeth Hee shall neither drinke wine nor strong drinke is not so to bee vnderstoode as though it were an especial vertue of Iohn to be a refrayner froÌ„ wine but because that by that especiall marke God would note his seruaunt whereby the worlde might know an euerlasting Nazarite The priests also refrayned from wine and strong drinke when they supplyed their courses in the temple The same abstinence was prescribed to the Nazarites vntill their vow were fulfilled And GOD would shewe by a notable token that Iohn in all his life was a Nazarite dedicate vnto him as we read also the same of Sampson But vnder this colour there is not to be faigned a woorshipping of GOD in abstinence from wine as Apes that with ambition will followe whatsoeuer they may perceiue of their fathers deedes Onely let all men haue temperaunce in estimation they that finde hurte in drinking of wine let them willinglye abstaine they that lacke let them take the want of it in good parte For that which pertayneth to the name of Sicera I willingly agree to their iudgement which shed with the Hebrewes doe thinke to be called euery kind of made wine Hee shall be filled with the holy Ghost This more inwarde note wherewithall the Angell saieth Iohn shall be signed was farre excellenter then the outwarde and visible signe In these woordes I thinke nothing els to be noted then his apparaunt towardnesse which might shew a hope of his excellencie to come Further I saye not such towardnesse as is also in prophane men but such as might accorde to the greatnes of his office The sense therefore is that the power and grace of the spirite shoulde not then onely shewe it selfe in him when that hee should aspyre to his office but that euen from his mothers wombe hee shoulde excell in the giftes of the spirite which as certaine signes shoulde testifie what hee should be For from his mothers wombe is as much to say as from his first infancie I graunt truely the power of the spirite to haue wrought in Iohn when he was yet included in his mothers wombe But in my iudgement the Angell here meant an other thing that Iohn being yet an infant should be brought as it were into the theatre with a singular commendation of the grace of God of the fulnesse it is not meete that we should more subtilly dispute or rather triffle with sophisters For the scripture doth by this name signifie no other thing then the excellent and not common aboundaunce of the giftes of the spirite To Christ alone we knowe the spirite to haue beene giuen without measure that wee might all drawe of his fulnesse and to be giuen to other by a certaine measure But they that aboue our common capacitie are endued with more plentifull grace are sayde to beefull of the holye Ghoste
the contrary reasons enforced her selfe to obedience and this is a right proofe of faith when we restraine our mindes hold them as prisoners that they dare not oppose this or that against God so on the other side libertie to contend is the mother of infidelitie And these words are not of smal waight Behold the seruant of the Lord for shee offereth dedicateth her self wholely vnto God that he may freely vse her according to his owne wil. The vnbeleuers withdrawe themselues from his hand and as much as they canne they hinder his worke But faith dooth present vs before God that we may be ready to obey Then if the holy Virgin was the seruant of the Lord because that she obediently submitted her selfe to his gouernement there is not a worse contempt then by fleeing to denie him that obedience which he deserueth doth require To be short as faith only maketh obedient seruants to God and deliuereth vs into his power so infidelitie maketh vs rebels and runnagates Be it done vnto me This clause may be expounded two waies either that the holy Virgin passeth into a prayer and request or els continuing in the same matter shee proceedeth in resigning and deliuering her selfe vnto God I simply interprete it that shee being perswaded of the power of God and willingly following whether he calleth she doth also subscribe vnto his promisse and so doeth not onely wait for the effecte but also doeth earnestly desire the same And it is to be noted that shee rested vppon the woorde of the Angell because shee knewe that it came from God weighing the dignitie of the same not of the minister but of the authour   Luke 1. Matthew Marke 39. And Marie arose in those daies went into the hill countrey with hast to a citie of Iuda 40. And entred into the house of Zacharias and saluted Elizabeth 41. And it came to passe as Elizabeth heard the salutation of Marie the babe sprang in her bellie and Elizabeth was filled with the holy Ghost 42. And shee cried with a loude voice and sayde Blessed art thou among women because the fruite of thy wombe is blessed 43. And whence coÌ„meth this to me that the mother of my Lord shoulde come to me 44. For loe assoone as the voyce of thy salutation sounded in mine eares the babe sprang in my bellyâ— for ioy 45. And blessed iâ—â—hee that beleeued for those things shall be performed which were tolde her from the Lorde 39. And Marie arose This iourney wherof Luke maketh mention testifieth that Maries faith was not vnfruteful because that gods promisse was not so soone forgotteÌ„ as the Angel was out of sight but that remained fast in her minde And her haste witnessed her earnest ardent affection Hereof it may be gathered that all other businesse being set aside the Virgin as it was meete did accompt of and preferre this fauour and grace of God Yet it may be demaunded for what purpose she toke this iourny It is certain that she went not thither only to make search enquiry for she nourished the sonne of God as well in her heart by faith as conceiued in her woÌ„be neither can I subscribe to the iudgement of some which thinke that shee went thether to salute her For it seemeth more probable to me that partly to encrease and to confirme her faith partly that they one with an other might set foorth the glorye of God was the cause that moued her And there is no cause why we shoulde accompt it an absurd thing that she by the sight of a myracle did seke for confirmation of her faith because that it was not in vaine that the Angel did propose the same vnto her For although that the faithful are coÌ„tent with the bare only word of the lord yet in the meane time they despise not any of his works which they think may any whit preuail for the supporting of their faith And especially it behoued Mary to accept this aid profered her vnles she wold haue forsaken that which the Lord had willingly geuen her Furthermore the seeing one another might stir vp as wel her as Elizabeth to a greater thankefulnesse as by the text it appeareth For the power of God was more euident and notable in that at once they see his grace powred vpon them both because that comparison did adde no small light But Luke doeth not declare which was that Citie wherein Zacharie dwelt but onely maketh mention that it pertained to the tribe of Iuda and also that it was placed in a hill country whereof is gathered that it was further from the towne of Nazareth then was Hierusalem 41. At shee heard the salutation It is a naturall thing that the childe in the wombe of a woman great with child should moue at a sodaine ioy But Luke would note vnto vs some extraordinary thing It appertaineth nothing to the matter to entangle our selues in subtile questions whether the infante knewe that Christe was presente or whether this was a sense or feeling of godlinesse Let this one thing rather suffice vs that the infant leapt by the secrete motion of the spirite Neither doth Luke attribute any proper sense to the infant but doeth rather signifie that thys was a portion of the worke of God in the mother that the infant sprang in her wombe That he sayeth that she was filled with the holy Ghoste the meaning is that shee besides the accustomed maner was sodenly endued with a spirite of prophesie For shee was not without the giftes of the spirite before but then the power appeared farre more plentifull and wonderfull 42. Blessed art thou Shee seemeth to place Marie and Christ in like degree which were nothing meere nor conuenient but I willingly admit their iudgement which thinke that the cause of her blessednesse is rendered in the second parte of the sentence For it is oft vsed to put a copulatiue in steade of a woorde causall therefore Elizabeth affirmeth that her Cousen is blessed because of the blessednesse of the Sonne And although this was not the chiefe felicitie that Marie had to beare Christe in her wombe naye this dignitie in order came behinde that that shee was by the spirite of Christe borne againe into a newe life yet was shee woorthely called blessed whome God made woorthy this singuler honour that she should beare vnto the world his sonne in whom shee was spiritually regenerate And to this day we cannot make mention of the blessing brought vnto vs through Christe but also that we must remember how honourably the Lord aduaunced Marie in that he would that she should be the mother of his only begotten Sonne 43. VVhence commeth this to me This modestie is to be noted that Elizabeth considering the great graces of God in Marie doeth geue vnto her that honor that is due and yet lifteth her no higher wherby God might be offended then was conuenient For there is such wickednesse planted in the world
And hath raised vp the horne of saluation to vs in the house of his seruaunt Dauid 70. As hee spake by the mouth of his holy prophetes which were since the world began saying 71. That hee would send vs deliueraunce from our enemies and from the handes of all that hate vs 72. That he would shew mercie towardes our fathers and remember his holy couenaunt 73. And the oath which he sware vnto our father Abraham that he would graunt vs. 74. That we being deliuered out of the handes of our enemies might serue him without feare 75. All the dayes of our life in holinesse and righteousnesse before him 67. Zacharyas was filled with the holy Ghost But a litle before it is shewed what this manner of speach meaneth that is that the seruantes of God are indued with more aboundant grace of the spirit the which they yet were not without before VVe read that the spirit was giuen to the Prophetes not that they were at other times without the same but because that the power of the spirite did more plentifully and fully shew it selfe in them as oft as they as it were by the hand of God were brought into the light to execute their office Therefore the knitting togeather of those two clauses which Luke vseth is to be obserued that hee was filled with the holy Ghost and prophecied For it signifieth that hee was then inspired from aboue more then ordinarily so that hee spake not after the fashion of men as a priuate man but that hee spake onelye heauenly doctrine So Paule ioyneth Prophesie and the spirit together 1. Thess. 5. 19. Quench not the spirite despise not prophesie that we might knowe that by the contempt of doctrine the light of the spirite is extinguished But this goodnes of God is worthy to be remembred that Zacharyas had not onely the vse of his speach restored to him againe which for niene monethes hee wanted but also his tongue was made an instrument of the holy Ghost 68. Blessed be the Lord. Zachary beginneth with thankes giuing but with a propheticall spirite he setteth forth the accomplished redemption promised before time in Christ whereof the saluation and felicitie of the Church did depend why he should be called the God of Israel vnder whose gouernment the whole world is subiect it doth better appeare by the texte namelye for that the redeemer was speciallye promised to the seede of Abraham Because that GOD had made his couenaunt onely with one people and nation whereof Zachary was now about to speak For good cause therefore doth he expresly name the name of that people to whom the grace of saluation properly or at least principally was sent and appoynted There is vnder this visiting a secrete opposition because that the countenaunce of God for a time was turned from the wretched children of Abraham for they were fallen into that calamitie and ouerwhelmed with so great a heape of mischiefes that no man would haue thought that God had any regard vnto them Furthermore this visitation of God whereof Zachary mentioneth is put as the cause and the beginning of the redemption Therefore resolue it thus God looked vppon his people that he might redeeme them And seeing that they were prisoners which God redeemed and that this kind of redeÌ„ption was spirituall we thereof gather that euen the holy fathers were not free from the yoake of sinne and the tyrrany of death but through the grace of Christ For Christ is said to be a redeemer sent euen to the holy and elect people of God But if redemption was but then at length brought of Christ when as he appeared in the flesh It followeth that the faithfull which were dead before his comming were all their life time seruauntes of sinne and of death which were a great absurditie I answer that the force and effect of this redemption which was once giuen in Christ was common in all ages 69. He hath raysed vp a horne of saluation That is a power to saue For the throane of Dauid being throwne downe and the people being dispearsed the hope of saluatioÌ„ in outward shew was also falleÌ„ away And surelye Zachary alludeth to the prophesies of the Prophets in the which there is promised a sodaine restitution when that al thinges with them were in greatest miserie and destruction And this sentence is taken out of the Psalm 132. 17 where it is sayde There will I make the horne of Dauid to budde for I haue ordayned a light for mine annoynted If that God doth shew his power to saue vs in no other meanes but in Christ then it is a most hainous offence to bow from him any way if that we hope to be saued from aboue But obserue that that is a horne of saluation to the faythfull which to the wicked is terrible so that dispearseth them or rather ouerthroweth them and beateth them to the dust He calleth Dauid the seruaunt of god not simply because he worshipped God as euery one of the godly doe but in an other respect namely that he was chosen his minister to gouerne and to preserue his people that he and his successours should represent the person and offices of Christ. And although there was then no shew of a kingdome left amongst the Iewes yet beecause that Zachary reposeth himselfe in the promises of God he doubteth not to call Dauid the seruaunt of God in whom God shewed a token of saluation that was to come VVhereof it followeth that Christe is then indeede constituted as the aucthour of our saluation when that there is a throane set vp for him amongst vs from the which he may gouerne vs. 70. As hee spake Least for the newnesse of it the saluation should be doubted of which he saieth was brought by Christ he citeth all the prophetes as witnesses of the same which being raysed vp in diuers tymes doe yet teach with one consent that we must hope for saluation from Christ alone And this is not the onely purpose of Zachary to prayse the fayth and constancie of God because that hee perfourmeth and fulfilleth that which he before in times past hath promised But his minde is rather to call the faithfull to the old prophesies that with the more certeintie and readines they might imbrace the saluatioÌ„ offered them wherof all the Prophetes from the beginning witnessed For truely our fayth in Christ is established vppon a sure stay when as it cometh forth confirmed with the testimonies of al the Prophets He calleth the Prophetes holy that thereby their wordes might haue the greater aucthoritie and reuerence as if he should haue sayde they are not light or common but approoued witnesses yea they are set forth by publike commaundement as if that from heauen they were called for this purpose from the common sorte of men But in small and seueral perticular poyntes to discusse how that all the Prophetes did witnesse of Christ it would be too long Let this suffice for this time â—ith it
are by imputation or imputatiuely that I may so speake righteous before god euen vntil the end because that otherwise they cannot stand before his tribunal seate except that dayly they haue recourse to the free reconciliation in his grace 78. Through the tender mercie In this so great a benefit Zachary as it is requisite doth set forth the mercy of God and he was not content to call it simply the saluation which was brought vs through Christ but he saith that it came out of the tendernesse or very bowelles of Gods mercy the which is more forcible Afterwardes hee metaphorically addeth that through the great mercie of God it came to passe that the daye gaue light to them that satte in darkenes Oriens i. the day springing in this place is not a participle for in greeke it is anatole that is the coast where the sunne ariseth to the which the fall is opposed Therefore Zachary extolleth the mercy of God in this that the darkenes of death being shaken off the light of life was restored to the people of God In this maner it becommeth vs as oft as we speake of our saluation to lift vp our minds to the mercy of God It seemeth to be an allusion to the 4. chap. 2 v. of Mal where Christ is called the sunne of righteousnes hauing health vnder his winges that is carrying it in his beames For the wordes light and darknesse there are the like in Esa. 9. 2. The people that walked in darknes haue seene a great light they that dwelled in the land of the shadow of death vppon them hath the light shined And in many other places are those wordes vsed But by these wordes wee are taught that there is no light of life in the world without Christ but that al thinges are couered with the most horrible darkenes of death Therefore in an other place Esay doth testifie that this is proper to the Church alone Behold saith he darknesse shall couer the earth and grosse darknesse the people but the Lorde shall arise vpon thee and his glorye shall be seene vpon thee Chap. 60. 2. Yet it is demaunded how the Israelites satte in the shadow of death whose heartes the Lord alwayes lightned through faith I aunswere that the godly which liued vnder the law being on euery side compassed with the darknesse of death did beholde light a farre off in the comming of Christe wherewith they were refreshed least they shoulde haue ben ouerwhelmed with present death It may be also that Zachary had respect to the miserable estate of his time But generally this is true for by the comming of Christ there arose a light to all the godly which were before and also which were to come which should quicken them because he extended his life also euen to the dead To sitte signifieth as much as to lye downe therfore Esay commaundeth the Church to arise when the day shone 60. 1. 79. To guide our feete By this clause Zacharyas teacheth that the chefe perfection of all goodnesse and felicitie doth consist in Christ alone The word peace might here haue beene vsed in his proper sense and shoulde not haue beene much amisse because that the light of Christ pacifieth the mindes of men But because that amongst the Hebrewes peace doth signifie a good blessed successe of al things I doubt not but that Zachary in this place would make Christ the aucthour of all perfect blessednes least that we should seeke any thing that is good else where but that we being perswaded that through Christ we should be made perfectly and wholy blessed might rest in him alone To the same purpose belong those wordes of Isaias 60. 19. Thou shalt haue no more sunne to shine by day nor moone by night for the Lord shall be thine euerlasting light If that Zachary by the onely beholding of his sonne that was yet a childe was lead to speak so notably of the grace and power of Christ before he was borne are not they thrise foure times vnthankfull which after that he is dead risen againe and ascended into heauen that hee might sitte at the right hand of his father doe esteeme lesse honourably reuerently of Christ and they extenuate his power whose praise the holy Ghost set forth while he was yet in his mothers wombe For we must remember that which I touched before that Zachary spake not of himself but as the spirit of God gouerned his tongue 80. And the childe grâ—w Luke addeth this to conclude the history with First he declareth that Iohn was strong in the spirit whereby hee signifieth that there was a rare and vnwoonted towardnesse in the chylde which was a signe that the heauenly spirite dwelt in him yet withall he saieth that hee remained hidde as one vnknowne in the wildernesse vntill the day came that hee should shewe himselfe that is vntill the Lorde appoynted to bring him forth whereby we gather that although Iohn knew well of his calling yet hee would not attempt anye thing before the time but taryed the calling of God Math. 1. 1. The booke of the generation of Iesus Christe the sonne of Dauid the sonne of Abraham 2. Abraham begate Isaac and Isaac begate Iacob and Iacob begat Iudas and hu brethren 3. And Iudas begate Phares and Zara of Thamar and Phares begate Esrom and Esrom begat Aram 4. And Aram begate Aminadab and Aminadab begat Naassâ—n and Naassâ—n begate Salmon 5. And Salmon begat Booz of Rachab and Booz begate Obed of Ruth and Obed begat Iesse 6. And lesse begat Dauid the king and Dauid the king begat Solomon of her that was the wife of Vrias 7. And Solomon begat Roboam and Roboam begate Abia and Abia begate Asa. 8. And Asa begat Iosaphat and Iosaphat begat Ioram and Ioram begat Oziaâ— 9. And Ozlaâ— begat Ioatham and Ieatham begate Achaz and Achaz begat Ezechias 10. Ezechias begate Manasses and Manasses begat Amon and Amon begat Iosias 11. And Iosias begat Iochonias and his brethren about the time they were caried awaye to Babylon 12. And after they were caried away to Babylon Iechonias begat Salathiell and Salathiell begat Zorababell 13. And Zorobabel begat Abiud and Abiud begat Eliacim and Eliacim begat Azor. 14. And Azor begat Sadock and Sadock begat Achim and Achim begat Eliud 15. And Eliud begat Eliazar and Eliazar begat Matthan and Matthan begat Iacob 16. And Iacob begate Ioseph the husbande of Marye of whome was borne Iesus which was called Christ. 17. So al the generations from Abraham to Dauid are fourteene generations froÌ„ Dauid vntil they were caryed away into Babylon fourteene generations and after they were caryed away vnto Babylon vntil Christ fourteene generations Marke Luke 3. 23. Iesus was supposed to bee the sonne of Ioseph which was the sonne of Eli. 24. The sonne of Matthat the sonne of Lâ—ui the sonne of Mâ—lchi the sonne of Ianne the sonne of Ioseph 25. The sonne of Mattathias the sonne of Amos the sonne
publike example was mineded to put her away secretely 20. But whiles hee thoughte these thinges beholde the Aungell of the Lorde appeared vnto hym in a dreame sayinge Iosephe the Sonne of Dauid feare not to take Marie for thy wife for that which is conceiued in her is of the holye Ghost 21. And shee shall bring foorth a sonne and thou shalt call his name Iesus for he shall deliuer his people from their sinnes 22. And all this was done that it mighte be fulfilled which was spoken of the Lorde by the prophet saying 23. Beholde a virgine shall beare a sonne and they shall call his name Emmanuel which is by interpretation God with vs. 24. Then Ioseph being raised from sleepe did as the Angel of the Lorde had inioyned him and tooke his wife 25. But he knew her not till she had brought foorth her first sonne and he called his name Iesus 18. The birth of Iesus Christ. Mathewe doth not as yet declare where or after what maner Christ was borne but how the heauenly generation was reuealed vnto Ioseph First he sayth that Mary was founde with childe of the holy Ghost not that that secrete worke of God was commonly knowen but as it became knowen vnto men so doeth he reueile the power of the spirite which as yet lay hid He sheweth the time when shee was betrothed to Ioseph and yet before that they came together for in respecte of the assuraunce of the mariage assoone as the mayde was promised to a man the Iewes esteemed her as a lawfull wife and therefore the lawe condemned them of adulterie which defiled them selues with them that were contracte The woorde which the Euangelist doth vse doth either modestly signifie a secrete accompanying together or it is simply taken for to dwell together as husband and wife shoulde make one house and one familie So the sense is that the virgin was not yet deliuered by her parents into the hand of her husband but as yet liued vnder the custodie of her parents 19. Being a iust man Some interpreters vnderstande that Ioseph because that he was iust would haue spared his wife so iustice with them should signifie humanitie or a moderation of the winde bent vnto gentlenesse But they are of better iudgement which reade these two clauses contrarily that Ioseph was iust but yet hee was carefull for the fame of his wife so that the iustice which is heere commended was in respect of the hatred and detestation of the sinne Because that he suspected lier of adultery nay because that he was perswaded that she was an adulteresse he would not nourish such an offence with his gentlenesse and certainly he is his wifes bawde who soeuer hee is that winketh at her vnchastitie good and honest mindes doe not onely abhorre such an offence but also the lawes doe spot with infamie such negligent slouthfulnesse as that is whereof I spake Therefore Ioseph with a zeale of iustice condemned the fault which he supposed to be in his wife yet his minde bent to humanitie staied him from executing the extremitie of the lawe This was a meane more qualified if he priuely departing shoulde go toe an other place whereby wee gather that hee was not of so softe and so effeminate a minde that vnder the pretence of mercye he woulde nourish the sinne by couering it Onely he remitted some what of the extremitie of the lawe and would not cast her foorth to the infamous reproche and it is not to be doubted but that his minde was stayed by the secrete instincte of the spirite for we know how outragious gelousie is and howe violently it carieth a man away wherfore although Ioseph had endured an ouer daungerous inuasion yet was he wonderfully crossed with diuers perilles which were at hand when he first beganne to deliberate of the matter I iudge the same of Maries silence though we graunt that for shame shee durst not tell her husband that shee was with childe by the holy Ghost yet shee was rather stayed by the prouidence of God then by her owne counsell or witte for if shee had tolde him as it was a matter incredible so Ioseph should haue thought that shee had mocked him and that all men would haue laughed at and haue taken as a meere fable neither should the Oracle of God haue bene so muche estemed of if it had followed after Therefore the Lorde suffered his seruaunt Iosephe to be caried awaye into a wrong opinion that with his owne voyce hee might reduce him into the way but it is to be knowen that it was rather done for our sakes then for his owne priuate cause for the Lorde by all meanes preuented least there should be any sinister suspition in the Oracle For seeing the Aungell commeth to Ioseph as yet ignoraunt of the whole matter the wicked haue no occasion to cauell for he came without parcialitie to heare the voice of God he was not entised by the flatteries of his wife the opinion which he had conceiued was not drawne from him by entreaties he was not bent to the contrary part by humane reasons but when the false offence of his wife stacke fast in his minde then did God shewe him selfe as lette downe from heauen to vs that he might be the more conuenient witnesse and haue the greater credit with vs. VVe see that it was God his will to teache his seruaunt Ioseph by an Angell to that ende that hee himselfe might be a heauenly messenger to others and might declare and tell that whiche hee hearde neyther of his wife nor of any other mortall creature That this mysterie was not at the first reuealed to moe this seemeth to be the reason because that it was meete that this incomparable treasure shoulde be kept secreate and only reuealed to the children of God Furthermore there is no absurditie in it if the Lord as he often vseth would by this meanes prooue and trie the faith and obedience of his children Certainly except a man maliciously refuse to credite God and to yelde himself in obedience to him hee will be sufficiently satisfied with these testimonies wherewyth this principle of our faith is prooued for the same cause also did the Lorde permit Marie to marrie that the celestiall conception of the virgin might be hidde vnder the veile of marriage vntil the appoynted time of reuealing the same In the meane while the vnfaithfull as their vnthankfulnesse and malice deserued are blinded and see none of these mercies 20. VVhiles he thought these things Heere we see how the Lord vseth to be present with his children in conuenient time and as they say euen in the very poynt or time of neede whereby we also gather that while hee seemeth to dissemble at our cares and sorowes he yet hath a regard vnto vs but he so staieth and secretely resteth while hee examineth our patience and then in his time appoynted hee helpeth vs. And althoughe his helpe seemeth to be slow and late yet it is
profitable that it shoulde be so deferred The Aungel appeared in a dreame this is one of the ordinarie maners of reuelations wherof mention is made Num. 12. 7. where God speaketh thus To the Prophets which are among you I will shewe my selfe either by a vision or by a dreame but I will not do so with my seruaunt Moses to whom I will shewe my selfe face to face but it is to be obserued that these sortes of dreames doe much differ from them which come of natural causes for they haue a marke of assurance engraued in them and they are sealed from aboue that we shoulde not doubt of the truthe of them The dreames which men commonly haue are woont to rise either of the constitution of nature or throughe euill disposition of the bodies or of such like causes But sometimes the spirit geueth witnesse to those dreames which are of God to assure vs certainly that it is god which speaketh Sonne of Dauid be not afraid This exhortatioÌ„ of the angel declareth that Ioseph was careful in his mind least he should be defiled with any infection by bearing with his wifes adulterie He therfore taketh away that opinion of the offence which he had conceiued in his minde to that ende that with a quiet conscience he might remaine and dwell with his wife hee applieth the epithite of the Sonne of Dauid to the preseÌ„t cause that he might stir vp his mind to that high mystery because that he was of that familie and that remaining aliue but with a few other from whence saluation was promised to the worlde Ioseph therefore hearing Dauid named out of whose stocke he came out to remeÌ„ber that notable couenant of God of the restitution of the kingdom so should know that he speakes not of any new or straunge thing for it is as much as if the Aungel by setting foorth the prophesies of the Prophets shoulde prepare Ioseph his minde to accept this present fauoure Thou shalt call his name Iesus Of the word it selfe I haue before spokeÌ„ briefly but sufficiently I will nowe onely adde one thing Their dreame is confuted by the woordes of the Angell which deriue this name from Iehoua the essentiall name of God for the Aungell sheweth why the sonne of God is to be so called that is because he shal saue his people whereof we gather an etymologye meere contrary to that which they imagine But in vaine doe they seeke by this cauill to slippe away Christ is to bee compted the author of saluation most properly and most aptly because that he is God eternall For we must not heere seeke onely what GOD hath performed and bestowed vppon vs but this name was geuen vnto the sonne for an especiall cause because of the commaundement whiche was enioyned him from the father and by reason of the office which he had when he descended to vs. Nowe it were meere madnesse to knitte these two woordes Iesu Iehoua together as if they were but one name seeing that they agree but in two letters and differre in all the rest and which haue no likenesse in them at all I leaue this kinde of forging to the Alchumystes from whom the Cabalistes do not much differre who haue inuented for vs these filthie and vaine toyes But the sonne of God when hee came to vs in the flesh had also his name geuen him of his father that by the same it might be openly shewed to what ende he came what his power was and what properly was to be looked for of hym for the roote of this name Iesu is from the Hebrewe verbe 〈◊〉 â—iphil which signifieth to saue and in the Hebrew is after an other maner pronounced namely Iehosua But the Euangelistes wryting in Greeke folowed the accustomed maner of speache for the Greeke interpreters as well in Moses as in other bookes of the olde Testament haue translated it Iesâ—un whereby their ignorance is again reproued which wrest wrythe rather then deriue this name Iesu from Iehoua for they accompt it for a great absurditie if that any mortall man should haue this name common with the sonne of God and they crie our tragically that Christ will neuer suffer his name thus to bee prophaned As thoughe that it were not well knowne of the contrary that the name of Iesu is as common to those menne as that of Iehosua Nowe seeing that it sufficiently appeareth that the Sonne of God vnder the name of Iesu is commended vnto vs as the authour of saluation we will sifte more neerely the Aungelles woordes Hee shall saue sayeth hee his people from their sinnes first this is to be obserued that they of themselues were lost whome Christ was sent to saue and namely hee is called the Sauiour of the Churche If they whome GOD hathe ioyned so neare vnto hymselfe are drowned in death and destruction vntill Christ restore them life then what shall wee saye of straungers to whome there was neuer anye hope of life appearing VVherefore it is to bee concluded while saluation in Christe is reiected that all mankinde is subiecte to destruction But the cause of destruction is with all to bee noted for the celestiall iudge doeth not pronounce the cursse against vs rashly and wythout a cause Therefore the Aungell witnesseth that wee pearished and were holden oppressed vnder the miserable yoke of damnation for that by our sinnes wee were estraunged from life whereby the corruption and wickednesse of our nature is reuealed vnto vs for if any manne were perfecte and able to liue a righteous life hee might be without Christ the deliuerer but all without the exception of any one haue neede of hys grace Therefore it foloweth that they are all the seruauntes of sinne and are destitute of the true righteousnesse Heere againe wee gather what maner and way it is that Christ vseth in sauing that is that hee deliuereth vs from sinnes Furthermore there are two partes of this deliueraunce first in that he by sacrifice hauing made a full satisfaction geueth vs free pardone and forgeuenesse whereby wee are exempted from the guiltinesse of death and are reconciled to God The next that he sanctifying vs wyth his spirite chalengeth vs from the tyrannie of Sathan that wee shoulde liue to righteousnesse therefore Christ is not acknowledged truely as a Sauiour vntill that by faith wee learne to embrace the free forgeuenesse of our sinnes and that we knowe that we are accompted righteous before God because that we are freed from guiltinesse then that we being without all trust either of our workes or of oure power aske of him the spirite of righteousnesse and truthe The Aungell wythout doubte nameth the Iewes the people of Christe whose heade and king he was ordained But because the Gentiles were shortly after to be grafted into the stocke of Abraham this promisse of saluation is generally stretched to all whiche by faith are vnited to that one bodye of the Churche 22 All this was dâ—ne They verye fondly
then by offending the tyrant But I shewed a litle before that the whole people were too much degenerate which had rather be oppressed with a yoake of tyrannie then that by the chaung they would feele any discōmoditie And if God had not confirmed with his spirite the mindes of these wisemē they might haue fallen at this offence yet the zeale of their endeuour is not diminished but forward they goe without a companion But they want not matter to confirme their faith while they nowe heare him renoumed as king by diuine oracles who was shewed vnto thē by the star That the star directeth thē as they wēt on their way euē vnto the place it may be easily gathered that it vanished away before for no other cause but that they might enquire at Ierusalē for the new king that to take away excuse from the Iewes which after they were taught of the redeemer sent vnto them yet wittingly willingly despised him 11. They found the babe So vncomly a sight might haue bred a new offence to the wisemen whē as they saw nothing in Christ that appertained to a king so that he was vilier vsed more contemned then any cōmon infant But because they are perswaded that he is appointed of god to be a king this only thought fixed in their mindes causeth thē to reuerence Christ for in the counsel of god they do behold his dignitie as yet hid kept secret And because they certeinly appoint that he shal proue otherwise then he yet appeared they are no whit ashamed to giue him kingly honour Also by their gifts they declared whence they cāe for it is not to be douted but y t they brought these as tokens fruits of their coūtrey And vnderstād that euery one of thē did not offer his gift but these 3. things were in cōmō offred by thē al that which almost al the interpreters disput of the kingdō priestod burial of christ make gold a tokē kingdom incense of his priesthood and mirrh of his buriall in my iudgment hath no likelihood in it VVe know that it was a solemne custome amongst the Persians to haue some gift in their hand so oft as they saluted their kinges And these wise men chose these three thinges the fruites and commodities whereof doe make the East parte renoumed and famous Euen as Iocob sent into Aegypt the best and chosen fruites of the land Gene. 43. 12. But seeing they after the manner of the Persians worshipping him whom they as yet thought to be an earthly king offered fruits of the earth It is our parte spiritually to worship him For this is that lawfull and reasonable worshipping which hee desireth first that we should offer vp our selues vnto him and then all that wee haue Mathew Marke Luke 2.   22. And when the dayes of their purification after the law of Moses were accomplished they brought him to Ierusalē to present him to the lord 23. As it is written in the law of the Lorde euery man childe that first openeth the womb shall be holy vnto the Lord 24. And to giue an oblation as it is commanded in the law of the Lord a paire of Turtle doues or two young Pigeons 25. And beholde there was a man in Ierusalem whose name was Simeon this man was iust and feared God and waited for the consolation of Israel and the holy Ghost was vpon him 26. And a reuelation was giuen him of the holy Ghost that he should not see death before hee had seene the Lord Christ. 27. And he came by the motion of the spirite into the temple and when the parents brought in the childe Iesus to doe for him after the custome of the law 28. Then he tooke him in his armes and praised God and said 29. Lord now lettest thou thy seruaunt depart in peace according to thy word 30. For mine eies haue seene thy saluation 31. VVhich thou hast prepared before the face of all people 32. A light to be reuealed to the Gentiles and the glory of the people Israel 22. And when the dayes were accomplished The fourtie day after her deliueraunce the rite of purification ought to be solemnised yet Mary and Ioseph came also to Ierusalem for an other cause that they might presēt Christ to the Lord because hee was the first borne Nowe first we must speake of purification Luke maketh the same common to Mary and to Christe for the pronowne Their can by no meanes be applyed vnto Ioseph And it is not absurde that Christ who for vs beecame accursed vppon the crosse for our sake tooke our vncleannesse vppon him though he was free from fault and sinne as concerning the guiltinesse that is if the fountaine of puritie would be accounted vncleane that hee might wash away our vncleannesse They are deceaued which thinke that this law was but for pollicy as if the woman should be vncleane before her husband and not before the Lord when rather there was set before the eies of the Iewes aswell the corruption of their nature as the remedie of God his grace And this one law aboundantly suffiseth to proue original sinne as it containeth a notable testimonie of the grace of GOD. And the curse of mankinde cannot be more plainely shewed then when the Lorde testifieth that the infant commeth vnpure and polluted out of his mothers wombe insomuch as the mother her selfe is defiled by the byrth Certeinely except man were borne a sinner and were by nature the childe of wrath and that there rested in him some spotte of sinne he should not neede a purgation wherefore it followeth that all were corrupt in Adam seeing that they are by the mouth of the Lorde condemned of vncleannesse And that is not against it Rom. 11. 16. That the Iewes are called holye branches of a holy roote because this good came vnto them not of themselues but as by other meanes For although that by priueledge of adoption they were seuered for a chosen people yet corruption from Adam was their first enheritaunce by order Therfore it is conuenient to distinguish betweene the first nature and the peculiar benefit of the couenaunt wherein God freeth his from the curse And to this purpose belonged the purification in the law that the Iewes might know that by the grace of God they are cleāsed from those filths which by their birth they brought with them into the world Hereby is also to be learned howe horrible the infection of sinne is which in some parte defileth the lawful order of nature Verily I graunte that neither matrimonie in it self nor bearing of children are vncleane nay I graunt that the fault of lust is couered with y e holines of matrimony but yet the ouerflowing of sin is so deep plentiful that alwaies some sins flow out from thence which sprinckle with blottes whatsoeuer is otherwise pure 23. As it is written in the lawe This was an other parte of godlinesse which Ioseph and
be baptised said vnto him maister what shall we doe 13. And he saide vnto them require no more then that which is appoynted vnto you 14. The soldiours likewise demounded of him saying And what shall we doe And he said vnto theÌ„â— doe violence to no man neyther accuse any falsly and be content with your wages MAT. 7. VVhen he saw many of the Pharises Here Math and Luke doe declare that Iohn did not only generaly preach repentaÌ„ce but also that he applyed his speach to the persoÌ„s And truly it wil be a cold maner of teaching except the teachers doe wisely consider what the time requireth and what is â—itte for the persons and there is not in this behalf any thing more vnequall then a perpetuall equalytie And for this cause it is sayde that Iohn did more seuerely haÌ„dle the Pharises and the Saduces because that through the hypocrisie prid wherein they swelled it seemed meet that they should be more sharply punished then the comon sort of men But that we may well vnderstand his purpose it is to be known that ther is no people more without sense and feeling then the hypocrites which with an outward shew of holines deceiue themselues and others For as God thundereth euery where against the whole world so they in a false imagination frame vnto themselues a sanctuarie because they are perswaded that they haue nothing to doe with the iudgement of God If any think that Iohn dealt preposterously that at the first salutatioÌ„ he entertained them so hardly I answer that they were not vnknown vnto him and the knowledge which he had was not by custome or experience but rather by the secrete reuelation of the spirit wherfore they were no whiâ— the lesse to be spared least with the greater prid they shuld return home If any againe shall obiect that they were not to be feared with so sharpe a rebuking which by baptisme professed that they would become other men an answere is also readie they which are accustomed to lie to God and to please themselues and shew deceite dissimulation for the truth are more hardly to be vrged to true repentaunce For there is as I saydâ— a wonderfull obstinacie in hypocrites therefore vntill they be skoured with violence they hold very fast their shew Now that Iohn reprooueth and rebuketh them openly before al men is for an example in which sense Luke reporteth that he spak this to the people For though Iohn pinched but fewe menne yet he had regard of all that he might strike 〈◊〉 feare into them 〈◊〉 Paule â— Tim 5. 20. commaundeth that in open reproouinges this profit should be looked for Therefore he peculyarly speaking to the Pharises and Saduces dooth in their person admonish all the reste that they shoulde not shewe forth a faigned shewe of repentaunce for a true affection Furthermore it was greatly for the profitte of al the people to know what manner of menne the Saduces and the Pharises were by whome the worshippe of GOD was miserablye corrupted the Churche wasted and the whole relygion ouerthrowne and to be shorte who hadde with their corruptions extinguished the light of GOD and with theyr sinnes had infected all thinges Therefore it is probable that Iohn did openly sette vppon the Pharises that hee might prouide for the whole Church of GOD that they should no more with a vaine shewe holde the eyes of the simple nor oppresse the people with their wicked tirannie And therein was also shewed his wonderful constancie that though they excelled all others yet be spared not their dignitie but sharplye as they were worthy he brought them into course So it becommeth al godlye teachers to be bolde that they shoulde not feare anye power of men but that without feare they should striue to throwe downe euerye hygh thing which lifteth vp it selfe against Christ. If that they which willinglye came to Baptisme that they might giue theyr name to the Gospell were so sharpely saluted by the instrument of the holy Ghost how must we then doe at this day with the professed enemies of Christ which not onely stubbornly refuse all taste of sound doctrine but more violentlye goe on with sword and fire to blotte out the name of Christe Certeinlye if thou shouldest compare the Pope and his filthy cleargy they shal be very gently dealt with if they be cast into one bundle togeather Wherfore let them quarell not with vâ— but with the spirit of God whose cares are so delicate that they can abide nothing to be spoken sharply agaynst the Pope Yet let godly teachers take heede to themselues while they are caryed with a godly zeale against the tyrantes of the Church least they myxe the affections of the fleshe And because that no vehemencie canne be approoued of GOD but that which is moderated by the wisedome of the spirite let them not onely restraine theyr affections but let them delyuer and commit themselues to the holy Ghost to be gouerned least any thing passe from them without consideration Hee calleth them generation of Vypers rather thou Vipers that hee myght lay that venymous poyson to all the sorte of them for he would not condemne only these fewe which were there present but the whole bodye as if he should say that both the sortes did but engender serpents There were great dissentions betweene them but the contempt of God a wicked desire of rule a hatred of sound doctrine and a heaue of many sinnes VVho hath farewarned you Because he suspected thyr repentaunce he doubting it enquireth with admiration whether it be possible that they should repent from the heart By this meanes he stirreth them to a more neare examination of their conscience that they should sifte themselues more deeply that al flatteries being remoued farre from them they might exercise a more seuere sensure in calling their sinnes into question VVrath is here taken for the iudgment of God 〈◊〉 in diuerse other places it is vsed as when Paule saith Rom. 4. 15. 1â— 19. The lawe worketh wrath and giue ye place to wrath And he calleth it to come which hangeth ouer their heads least according to their wont they nourish vp theÌ„selues in securitie Yet hee therefore maketh mention of the tyme to come because the hypocrices as long as GOD spareth them doe carelesly despyse his threates for they are not wakened except they be striken hard For though the wrath of GOD flowe forth and that his roddes doe stryke the whole earth yet the hypocrites doe alwayes hope that they are free To flee the wrath of God is here taken in good parte for it is as much as to seeke the meanes to appease GOD that he might cease to be angry with vs. For a great number of men that they might escape the wrath of God do withdraw themselues from his hand and iudgement but so the sinner profiteth nothing by fleeing from God but dooth rather more and more encrease his wrath vppon him MAT. LV.
which should be more perfecte then the law of God therfore he answereth that he taketh nothing in hand rashly that yet he was the minister of the outward scale whiche diminished nothing from the power and glory of Christ whereby we gather that his purpose was not to distinguish his baptisme from that which Christ commaunded to his disciples and whose perpetuall vse he willed to flourish in his church Neither doth he oppose the visible signe to the other signe but comparing the persons of the Lord and of the seruaunt together he teacheth what is proper to the Lorde and what is to be attributed to the seruant Neither let that opinion hinder vs which now long ago was spread euery where that the baptisme of Iohn doth differ from ours but we must learne to iudge by the matter it self rather then by the errour of men And truly the coparison which they imagine should bee too absurd for therby it foloweth that the holy ghost should bee giuen at this daye by the ministers agayne it shoulde followe that the baptisme of Iohn was a dead signe and voide of all power Thirdlye it should folow that we had not a baptism common to Christ to vs seeing it sufficiently appeareth that by this seale he sanctifieth that felowship which he vouchsafeth to haue with vs while that in his owne body he consecrated baptisme Therefore here is to bee holden that which I sayde before that Iohn here simply discerneth the person of Christ from himselfe and all other ministers of Baptisme that the Lorde might be aboue the seruauntes And here is gathered a generall doctrine what are the dueties of men in baptisme and what is proper to the sonne of God for the onely administration of the outwarde and visible signe is committed to men but the trueth it selfe resteth in the power of Christ alone The scripture doth somtime improperly assigne that to meÌ„ which Iohn here chalengeth to Christ alone affirmeth that belongeth not to men but theÌ„ the scripture waieth not what specialy man hath of himself but simply teacheth the power the profit of the signes and how God worketh with his spirit through the same But here is a distinction made between Christ and his ministers least that which is worthily due to the one the world should wickedly giue to the other as it is not more bent to any thing then to adorne the creatures with those thinges that beloÌ„g to God And this obseruation shal helpe vs out of many difficulties VVe know how great iars there are in our age about the vse effecacy of the signes all which may be answered that the whole institution of the lord comprehendeth the aucthour himself and the power of the spirit togeather with the figure and the minister but whereas the minister is compared with the Lord that the Lord may haue al the ministers brought to nothing â—â— VVith the holy Ghost and with fire It is demaunded why Iohn also sayd not that it is only christ which washeth our soules with his bloud Namely because that the washing also it selfe is wrought by the power of the spirite it was sufficient by the only name of the spirite to expresse the whole effect of Baptisme And the meaning is plaine that Christ alone doeth geue what grace so euer the outward Baptisme doth figure because that he sprinkleth the consciences with his bloude and he himselfe mortifieth the olde man and geueth the spirit of regeneration The worde Fire is added in stead of an Epithyte and is applied to the spirite because that it so purgeth our filthinesse as golde is tried in the fire As Iohn 3. 5. metaphorically calleth it water MAT. 12. VVhich hath his fanne In the former sentence Iohn preached of the grace of Christe that the Iewes mighte geue themselues to him to be renewed nowe also he speaketh of iudgement that he mighte strike a feare into the contemners For sith many hypocrites do proudly refuse the grace of Christ offered them it is also necessary to pronounce vnto them that vengeaÌ„ce which remaineth for them for this cause Iohn doeth here describe Christ as a seuere iudge against the vnbeleuers And this order of teaching must be obserued of vs that the hypocrites maye know that they shall not go vnpunished which reiect Christe that they being raised out of their sluggishnesse maye begin to feare him as a reuenger whom they haue despised as the authour of saluation Also it is not to be douted but that Iohn would teach what Christ would worke through his gospell Therfore the preaching of the gospel is a fanne because that before the Lord sift vs the whole worlde is full of confusion euery man seeketh to please himselfe and the good are mixed with the euill and last of all it pleaseth them to wallowe in chaffe But where Christ commeth foorth with his Gospel while he reprooueth the consciences and citeth to the tribunall seate of God the chaffe is fanned away which before couered the most part of the floore And thoughe the Gospell purgeth euery man from chaffe yet Iohn heere compareth the reprobate to chaffe and the faithfull to wheat Furthermore the floore is not taken for the world as some imagine but for the Church for it is to be noted to whome Iohn speaketh VVhen the Iewes were lift vppe with the bare title Iohn warneth theÌ„ that they do folishly to be proud because that they possesse a place for a time in the church of God out of the which they were shortly to be throwen as chaffe oute of the floore In this maner he reprehendeth the corrupt state of the Church because that it was full of huskes weedes and other filthie things but was presently to be purged with the liuely voyce of the Gospell But howe is Christ sayd to purge the chaffe from the wheate who can finde nothing in men but meere chaffe The answeare is easie the Elect are made into wheat that they being taken from the chaffe maye be gathered into the barne But Christ began this cleansing and daily goeth forwarde wyth the same yet he shall not fully performe the same before the latter day therefore Iohn calleth vs thither But we must remember that the faithful now at this day through hope do enter into the garner of the Lord that there at the length in deede they may haue an eternall seate And the reprobate now through their guiltinesse doe conceiue a heat of that fire the perfecte burning whereof they at the last day shall feele I know that many haue subtilly disputed of the eternal fire wherein the wicked shall be tormented after the iudgement but it maye be gathered out of many places of the scripture that it is a metaphoricall kind of speaking For if there bee appoynted a reall or materiall fire as they call it then must there also be added brimstone a fanne to kindle it because that there is mention made of them both in Isaias chap. 30. 33.
Certainely there is no other maner of fire then worme for if by the consent of al it is receiued that there is a metaphore in the name of worme then is the same to be thoughte of fire VVherefore lettinge passe the speculations wherein vaine men weary themselues without profit let it suffice vs to vnderstand that with these maner of speaches for the rudenesse of oure capacitie is that horrible torment noted which at this day can neither be conceiued in mans vnderstanding nor expressed in wordes Mathew 3. Marke 1. Luke 3. 13. Then came Iesus from Galile to Iordan vnto Iohn to be baptized of him 14. But Iohn put him backâ— saying I haue nede to be baptized of thee and commest thou to me 15. Then Iesus aunswearing said to him let be nowe fâ—r thus it becommeth to fulfil al righteousnesse So he suffered him 16. And Iesus when he was baptized came straight out of the water And â—ee the heauens were opened vnto him and Iohn sawe the spirit of God descending like a doue and lighting vpon him 17. And lo a voice came froÌ„ heauen saying This is my beloued sonne in whome I am well pleased 9. And it came to passe in those dayes that Iesus came from Nazareth a citie of Galile and was baptized of Iohn in Iordan 10. And assoone as hee was come out of the water Iohn sawe the heauens clouen in twaine the holy Ghost descending vppon him like a Doue 11. Then there was a voice from heauen saying thou arte my beloued sonne in whom I am well pleased 21. Now it came to passe as al the people were baptized that Iesus was baptized and did praye that the heauen opened 22. And the holy Ghost came downe in a bodily shape like a Doue vpon him and there was a voice froÌ„ heauen saying Thou art my beloued sonnâ— in thee I am wel plesed 2â— And Iesus himselfe began to be about thirtie yere of age 13. To be baptized of him To what end the sonne of God would be baptized we do partly gather by his answeare First there is a speciall reason brought why he was baptized as we are that the faithful mighte more certainly be perswaded that they are grafted into his bodye and buried with him through baptisme But the end which he proposeth here is larger for so it becommeth to fulfil al righteousnesse The word righteousnes doth often signifie as muche in the scripture as the obseruing of the law And so this place may be expounded that it became Christ in that he willingly submitted himself to the law to performe the same in euery poynt Yet I had rather take the same more simplie in this manner as if Christ shuld haue sayd omit now to speake of my dignitie for the question is not which of vs two excelleth other but wee must rather looke what our calling requireth what is enioyned vs of god the father for this was the general cause why Christ was baptized that he might perform obedience to his father the special cause was that he in his own body might coÌ„secrate baptisme that it might be coÌ„mon to vs with him 14. I have nede to be baptised of thee It is certain that Iohn knew Christ to be not only a notable prophet as many doe foolishly dreame but for the sonne of God as he was Otherwise he shuld haue 〈…〉 to God submitting his holy calling to a mortal man But how he knew this let the readers learne out of the 1. cha 15. of Iohn And this was a probable cause of refusall that Christ had no neede of baptisme but in this doeth Iohn fail that he considereth not that he demaÌ„deth baptisme for others sakes Therfore Christ commandeth him to consider what belongeth to him that occupieth the place of a seruant because that a voluÌ„tary subiection doeth derogate nothing from his glorye And although in that so great a man some part of his office was hid for a time yet that perticuler errour shoulde not hinder the Baptist but that rightlye and lawfully he shuld haue executed his office By which exaÌ„ple we are taught that they which haue an office enioyned theÌ„ of the lord may not do any thing rashly for any reuelatioÌ„ though at the first they do not vnderstaÌ„d euery thing annexed to their office or depeÌ„ding vpoÌ„ the same His modesty is also to be noted that he ceasing froÌ„ his own opinion doth preseÌ„tly obey christ 16. Lo the heauens were opened The opening of the heaueÌ„s is somtime taken for the manifestation of the heauenly glory and here also it signifieth a diuision of the visible heauen so that Iohn might see somwhat aboue the planets the stars for the meaning of Markes words cannot be other who saith that he saw the heaueÌ„s clouen in twaine But more narowly to inquire what maner of diuision this was it doth neither apertain muche to the matter neither doth it profit for it is sufficient to know that this was a token of the presence of God Further when the Euangelists say that Iohn sawe the holy Ghost it is probable that the heauens were especially opened for his cause though I repugne it not but that Christe also as he was man was made more certaine of his calling And to this purpose the wâ—ordes of Luke seeme to tende when he sayth that while Christ praied the heauens opened for although he poured out his praiers alwaies for the profit of others yet he had nede as he was man seeing he was to fight so hard a battel to be armed with a singuler power of the spirite But here arise 2. questions The first is why the spirite then descended vpon Christ which was in him before This question is aunswered by the place of Isai 61. 1. which is entreted of in an other place The spirit of the Lord vpon me therefore hath the Lord anoynted me to preach glad tidings to the pore he hath sent me Although christ woÌ„derfully excelled with a singular grace of the spirit yet he kept himself at home as a priuate manne vntil he was brought foorth by his father Therfore now wheÌ„ the appoynted time is come wherein he should prepare himselfe to fulfil the office of a redemer he is endued with a newe power of the spirite and that not so much for his sake as for others For this was done of purpose that the faithful might honour and reuerently embrace his diuine power that the infirmity of flesh shuld not be coÌ„temned in him That same also was the cause why he deferred his baptisme to the 30. yere of his age Baptisme was a beginning of the gospel therfore together with the preching of the gospel it begaÌ„ And christ preparing himselfe to preache the gospel was by Baptisme as wel entred into his office as instructed by the holy spirit The holy spirite therefore appeared vnto Iohn descending vpon Christ to admonish that nothing carnall or earthly should be sought for in Christ but that
he came from heauen as a diuine man in whom the power of the holy spirit raigneth VVee certainly knowe him to be God manifested in the flesh but in the person of a seruaunt and in his humane nature there is also a celestial power to be considered The secoÌ„d question is why the spirite appeared in the likenesse of a Doue rather then of fire whose aunsweare dependeth of an analogie or similitude of a thing signified with the figure VVe know what the Prophet I say attributeth to Christ chap. 42. 3. A brused reede shall he not breake smoking flaxe shal hee not quenche hee shall not crie nor his voyce shal be heard For this gentlenesse of Christe wherin he louingly and gently calleth and daily biddeth sinners to the hope of saluation the holy spirite descended vppon him in likenesse of a Doue And in this signe there is a notable pledge of moste sweete comfort geuen vnto vs that we should not feare to come vnto Christe who commeth foorth vnto vs not with a fearfull power of the spirite but endued with a louing and pleasant grace He saâ—e the holy spirite Namely Iohn for it presently foloweth that the spirite descended vppon Christ. Nowe heere ariseth the thirde question how Iohn could see the spirite I answeare seeing the spirite of God is spreade in euery place and filleth the heauen and the earthe a descendinge is vnproperly attributed to it The same is to be accompted of the sight for although in it selfe it is inuisible yet it is sayde to be seene where as there is shewed some signe of his presence Iohn seeth not the essence of the spirite which falleth not vnder the sense of the eye neither did he see the power it selfe which is not coÌ„preheÌ„ded by humane sense but only by the vnderstaÌ„ding of faith but hee seeth the likenesse of a Doue vnder the which God shewed the presence of his spirite Therefore it is a Metonymicall kinde of speache wherein the name of a spirituall thing is geuen to a visible signe For as they doe folishly and preposterously vrge the letter that they mighte include the signified thing in the signe so it is to be noted that in these kindes of speaking is noted a coniunction of the thing with the signe According to this meaning the bread of the holy supper is called the bodye of Christ because it testifieth that it is truely geuen to vs for foode Yet that withall is to be remembred which I now touched there must not be imagined a descention of the thing signified that it should be soughte in the signe as thoughe it were there locally included but this one thinge ought enough and more then enough to suffice vs that the Lorde by his secrete power wil performe whatsoeuer he hath promised vs by figures Many also rather curiously then profitably doe demaund whâ—ther this Doue were a perfecte body or but a goast Though that the wordes of Luke seeme to affirme that it was not the substance of a body but only a likenesse yet least any man should therby take occasion of quarelling I leaue it as I finde it 17. A voice from heauen That voyce did sounde out of that diuision of the heauens whereof mention is made before that thereby his maiestie might the more certainly be manifest vnto him Also when Christe came openly to execute the office of a mediatour hee was sent from the father with this testimonie to vs that wee hauing this pledge of oure adoption might without feare call God himselfe our father The title of a sonne doeth truely and naturally belong to Christe alone but yet the sonne of God was shewed in oure flesh that that one which the father hath by his owne right might also obtaine the same for vs. VVherefore God bringing foorth Christ a mediator for vs with this title of sonne he declareth that he will be a father to vs all To the same purpose appertaineth the Epithyte of beloued for that wee of our selues being hated of God it is necessary that his fatherly loue should flowe vnto vs by Christ. And the best interpreter of this place is Paule to the Ephesians chap. 1. 6. when hee sayeth that we haue obtained fauour in his beloued sonne that we might be beloued of God The which is also more fully expressed in this clause In whome I am wel pleased For he doeth declare that the loue of God doeth so rest in Christ that he will powre forth himself from him vnto vs all and not to vs onely but also to the Angels themselues not that they needed a reconciliation which neuer were at discorde with God but because that they doe not perfectly adioyne vnto God but by the benefite of the head For the which cause he is also called the first borne of euery creature Col. 1. 15. And againe Paule in an other place teacheth that he came that hee might gather what things soeuer are in heauen and in earth Col 1. 20. Mathew 4. Marke 1. Luke 4. 1. Then was Iesus led aside of the spirite into the wildernes to be tempted of the deuill 2. And when he had fasted forty daies and forty nightes hee was afterward hungrie 3. Then came to hym the tempter and sayd if thou be the sonne of God coÌ„maund that these stones be made bread 4. But he answearing sayd It is wrytten man shall not liue by breade only but by euery worde that procedeth out of the mouth of God 12. And immediatly the spirite dâ—iâ—eth him into the wildernesse 13. And he was there in the wildernesse fourtye dayes and was tempted of Satan he was also with the wilde beastes and the Angels ministred vnto him 1. And Iesus ful of the holy Ghost retourned from Iordan and was led by the spirit into the wildernesse 2. And was there fourtye dayes tempted of the deuil and in those dayes hee did eate nothing but when they were ended hee was hungrie 3. Then the deuil sayd vnto him If thou be the Sonne of God commaunde this stone that it 〈◊〉 made bread 4. But Iesus answered him saying It is wrytten That manne shall not liue by breade onely but by euery woorde of God â— Then Iesus was led aside Christe went aside into the deserte for two causes First that after the fast of fortie dayes as a newe man or rather a heauenly hee mighte come foorth to execute his office Then that hee should not enter into so hard and notable an office except he were tried with reÌ„ptations as if he should so lay the foundation of his first exercise Therfore let vs know that Christ by the direction of the spirite was led from the companie of menne that the great doctour of the churche and embassadour of God should come abroade as one rather sent from heauen then taken out of some little towne and common sort of men So God vsed Moses when by his hand he would deliuer his law he tooke him into the mount Sinai and being led aside from the
sight of the people he kept him as it were in a holy sanctuarie Exod. 24. 12. It behooued Christ to be adorned with no fewer or lesse tokens of diuine grace and signes of power then Moses least the maiestie of the gospell shoulde be les then of the law for if the Lord thought that doctrine which was the minister of death woorthy of rare honour how much more honour doeth the doctrine of life deserue And if the shadowed figure of God hadde so great light then with howe perfecte brightnesse is it meete to haue his countenaunce beautified whiche appeareth in the Gospell This same was the ende of his fast for Christ abstained not from meat and drinke that hee mighte geue an instruction of temperance but that he might thereby haue the more authoritie whyle he being exempt froÌ„ the common sorte of men doeth come foorth as an Angel from heauen and not as a man from the earth For I beseeche you what maner of vertue was there in that abstinence not to eate meate whome no hunger mooued to desire the same For it is certaine and the Euangelistes doe plainly pronounce that he no otherwise bare the hunger then if hee had not bene clothed with flesh VVherefore it were a mere follye to establish a Lenten fast as they call it as an imitation of Christ. For there is no greater reason why we at this daye shoulde followe this example of Christe then had in times past the holy Prophets and other fathers vnder the lawe to imitate the fast of Moses And we knowe that this neuer came in their minde God almost for the same cause continued Eliah fasting in the mount because he was the minister that shoulde restore the lawe They faine theÌ„selues to be folowers of Christ which through the Lent do daily fast that is they so stuffe their belly at dinner that vnto supper time they easily passe the time without meat VVhat likenesse haue they with the sonne of God Greater was the sparinge of the elders but they also had no affinitie with the fast of Christ no more then the abstinence of men commeth neere to the hunger of Angels Adde also that neither Christe nor Moses did yearely keepe a solemne faste but both of them did it only once in their whole life And I woulde to God that they had onely plaide like apes with these follies But it was a wicked and a detestable scorning of Christ in that they attempted in theyr fained fasting to frame them selues after his doing It is moste vile superstition that they perswade themselues that it is a worke meritorious and to be some part of godlinesse and diuine worship But this contumely is not to be borne first against God that they obscure his notable myracle Then against Christ because they taking his glorye from him decke themselues with his spoiles Thirdly against the Gospell from the which no small credite is taken if this fast of Christ be not acknowledged to be a seale of the same God shewed a singular myracle when hee kept his sonne from the necessitie of eating and do they not in a madde boldnesse spite at God when they affecte to do the same by their owne power Christ was noted with deuine glory by this fasting And shall he be spoiled of his glory and brought in order when as all mortall menne shall make themselues his felowes This was the ende which God appoynted to Christes fast that it shoulde be a seale to the Gospell They that apply it to any other vse do they not take so much from the dignitie of the Gospell Therefore let this counterfetting cease which peruerteth the counsell of God and the whole order of his workes But of fastes in their kinde I speake not which I wish were more common amongst vs so that the same were pure for it was mete to shew for what purpose Christ fasted Also Sathan tooke occasion of hys hunger to tempte Christ as a little after shall bee shewed more at large nowe it muste bee generally seene whye God woulde haue him tempted For the woordes of Mathewe and Marke doe sounde that hee was broughte into thys combate by the determinate counsell of God which saye that hee was ledde by the spirite for thys cause into the deserte I doubte not but that God in the personne of hys Sonne woulde shewe as in a moste cleare glasse howe deadlye and importune an ennemie of mannes saluation Sathan is For whereof commeth it to passe that hee shoulde assaile Christe so sharpelye and shoulde powre oute all his forces and violence against hym at thys time whiche the Euangelistes note but because he sawe hym at the commaundemente of his father prepared for the redemption of mankinde therefore hee then resisted in the personne of Christe our saluation as hee deadly persecuteth daily the ministers of the same redemption whereof Christe was the authour But it is to bee noted wythall that the sonne of God did willinglye endure those temptations whereof it is nowe entreated and that hee striue wyth the Deuill as it were hande to hande that by his victorie he might gette vs the triumphe Therfore as ofte as Sathan assaileth vs let vs remember that his violence canne no other way be sustained and driuen backe then by opposinge thys shielde againste him as for that cause the sonne of God suffered himselfe to bee tempted that hee myghte stande betweene vs so ofte as Sathan stirreth anye exercise of temptations againste vs. Therefore when hee lâ—dde a priuate life at home wee doe not reade that hee was tempted but when hee vndertooke the office of a Redeemer then hee in the common name of hys Churche came into the combate Then if Christe was tempted as in the publike personne of all the faithfull lette vs knowe that these temptations whyche befall vnto vs are not by fortune or stirred at the pleasure of Sathan without the permission of God But that the spirite of God gouerneth these conflicts whereby oure faithe is exercised whereby is gathered a certaine hope that GOD who is the chiefe and great captaine and gouernour is not vnmindefull of vs but that hee will helpe vs in oure streightes wherein hee seeth vs ouermatched The woordes of Luke sounde somewhat otherwise That Iesus ful of the holye Ghoste retourned from Iordan in whyche woordes hee signifieth that hee was then armed with a more plentifull grace and power of the spirite that hee myghte bee the more stronge to endure suche bruntes for the spirite did not in vaine descende vppon hym in a visible shape And it is sayde before that the grace of GOD did the more shyne oute because that the cause of oure saluation so required The same Euangelist and Marke do teach that the beginning of his temptations was sooner for Sathan assaulted him forty dayes also before hys hunger but the especiall and moste notable conflictes are here declared that we may knowe that sathan being ouercome in many conflictes did more sharply inuade
they whereto the deuilles themselues are enforced to obey They cal it a new doctrine not in reproch but because they acknowledge some vnusuall extraordinarie thing in it Therfore they do not accuse it of newnes that they might discredit it but this is rather a poynt of admiration in that they deny it either to be common or in the power of man In this they onely offend that they continue still in theyr doubting when it becommeth the children of God to goe on in further profiting Matth. 8. Mar. 1. Luke 4. 14. And when Iesus caÌ„e to Peters house hee sawe his wiues mother layd down and sick of a feuer 15. And hee touched her hand and the feuer left her so she arose and ministred vnto them 16. VVhen the euen was come they brought vnto him manye that were possessed with diuels and hee caste out the spirits with his word and healed those that were sicke 17. That it might be fulfilled which was spoken by Isaias the prophet saying he took our infirmities and bare our sicknesses 18. And when Iesus saw great multitudâ— of people about him he commaunded them to goe ouer the water 29. And assoone as they were come oute of the Synagogue they entred into the house of Simon and Andrew with Iames and Iohn 30. And Simons wiues mother in law lay sick of a feuer and anon they told him of her 31. And hee came and tooke her by the hande and lyfte her vpp and the feuer forsooke her by by and the ministred vnto them 32. And when euen was come the soâ—ne was down they brought to him all that were diseased and them that were possessed with diuels 33. And the whole citie was gathered together at the dore 34. And hee healed manye that were sicke of diuers diseases and hee caste out manye deuilles and suffered not the deuilles to saye that they knew him 35. And in the morning verye earlye before day Iesus arose wente out into a solytary place and there prayed 36. And Simon and they that were with him followed after him 37. And when they had found him they sayd vnto him all men seeke for thee 38. Then hee sayd vnto them lette vs goe into the nexte townes that I maye preache there also for I came out for that purpose 39. And hee preached in theyr Synagogues throughout all Galile and cast the deuils out 38. And he rose vp and came out of the Synagogue and entred into Simons house And Simons wyues mether was taken with a great feuer they required him for her 39. Then hee stoode ouer her and rebuked the feuer and it left her and immediately she arose and ministred vnto them 40. Now when the sunne was downe all they that had sicke folkes of diuerse diseases brought theÌ„ vnto him and he layde his handes vpon euery one of them and healed them 41. And deuilles also came out of manye crying saying Thou art the Christe the sonne of God but hee rebuked them and suffered them not to saye that they knewe him to be Christ. 42. And when it was daye hee departed and went forth into a deserte place and the people sought him and came to him and kept him that he should not depart from them 43. But hee sayde vnto them surely I must also preache the Gospell of the kingdome of God to other cities for therefore am I sent â—9 MAR. They entred into the house It may bee easily gathered that Mat. doth not rehearse this history in his order by this that Mark saith that Christ namely had but foure disciples onely following him Also when he came out of the Sinagogue went straight into Peters house it is easily seene that the time was not exactly obserued by Mathew Also the Euangelistes seeme to haue reported this miracle for some specyall cause not that it was more notable then the rest or more worthy to be remembred but because that in it hee gaue to his disciples a priuate and secrete token of his grace then that the healing of this one woman gaue an occasion or was the procuring of many miracles so that they came to him from al places to aske his help Yet the power which Christ shewed here Luke doth amplifie in one word saying that Peters mother in law was taken with a great feuer for it was the more certeine and notable declaration of diuine power in a moment of time and only by touching to take away so vehement so grieuous a disease And though he could haue done it onely with a becke yet hee touched her hand eyther to shew his affectioÌ„ or for that he knew that this signe was then profitable for wee knowe that he freely vsed outward signes as the time required 39. LV. He rebuked the feuer Though this speech may seeme harde to the reader not sufficiently exercised in the scripture yet it wanteth not a reason For the feuer and other diseases famine pestilence and all kinde of misery are the officers of God by whom he executeth his iudgments Therfore as at his commandement and appoyntment it is said that hee sendeth forth such messengers so also doth he rebuke cal back wheÌ„ he thinketh good Matth. Mark coÌ„ceale how he healed others Luke saith it was by laying on of hands And it was a signe of reconciliation vnder the law wherefore neither without cause nor out of time doth Christ also lay his handes vpon theÌ„ whom he absolueth from the curse of god It was also a solemne manner of consecration as shall more at large be sayd in an other place But I simply interprete that Christ layd his hands vpon the sicke that commending them to his father hee might obtaine grace and delyuerance from diseases 17. MAT. VVhich was spoken by Isaias This seemeth to bee cited litle to the purpose nay this prophesie seemeth to bee wrested into a contrarye sense For Isaias doth not speake there of myracles but of the death of Christ nor of temporall benefites but of the spiritual and eternal grace And that which is certeinly spoken of the vices of the soule Matthewe applieth to corporal diseases The answer is not hard so that the readers consider not onely what Christ outwardly bestowed vppon these sicke people but to what end he healed their discases They felte the grace of Christ in their bodyes but we must looke vppon the ende For it were very proposterous to stay vpon the outwarde benefit as if the sonne of God were a Phisition of the bodyes VVhat then namely hee gaue sight to the blinde that he might shew himselfe to be the light of the world he restored life to the dead that he might proue himselfe to be the life the resurrection The same is to be thought of the lame and of the sicke of the palsie wherfore let vs follow this analogie that what benefites soeuer Christ bestowed vpon men in the flesh we may referre the same to that scope which Matthew proposeth that
12. yeares and that the woman had not beene flacke in seeking remedies in so much that shee had consumed al her substance vpon Phisitions wherby the glory of the myracle was so muche the greater For it doeth euideÌ„tly appeare that the disease being incurable was not healed by the power of man and that so sodenly and by the touching of his garment only But that the woman thought shee should be presently whole if shee might onely touche his garment was the singular worke of the holy Ghost and may not be drawn to a generall rule VVe know how ouerthwartly superstition plaieth with a foolish an vnaduised imitation of holy men but they are Apes and not imitatours which take vpon them to folowe any one singular example without a commaundement from God and rather after their owne fansie then by the direction of Gods spirite Also it may be that the faith of the woman had mixed in it some fault or error which Christ through his mercy doth tolerate pardon And that after shee was founde to bee the partie shee doeth feare and tremble suche doubting cannot be excused bicause it is contrary to faith VVhy doeth shee not rather directly come to Christe If she woulde not for reuerence from whence then did shee hope for helpe but by his mercie Then howe commeth it to passe that shee feareth as one that hadde offended if shee were perswaded of his fauour Christe voutchsafeth to commende her faith For that is it which I touched euen now God doth deale louingly gently with his so that he accepteth their faith though it be maimed and weake not imputing the defects and waÌ„ts of the same Therefore this woman came to Christe by the direction of faith But that shee stacke in his garment rather then shee woulde by praiers offer her self vnto him to be healed she did peraduenture of an vnaduised zeale somewhat goe out of the way especially sith that by and by after she sheweth that shee attempted it of a doubtfull and a wauering minde But if we graunt that she was thus directed by the spirit yet that rule remaineth fast that our faith must not be caried hither and thither by priuate examples because it must be throughly grounded vppon the woorde of God according to that saying of Paule Rom. 10. 17. faith coÌ„meth by hearing and hearing by the woorde of God This admonition is very profitable that wee shoulde not geue the title of faith to euery vaine conceiued opinion VVho is it that toucheth Marke declareth it more plainely that Christe looked about him that he might knowe who it was But this seemeth to bee absurde that Christe shoulde powre foorth his grace not knowing to whome hee shoulde doe good And that is as harde that hee sayeth a litle after that he fealt that power was gone out of him As though it should passe from him after any other order then of his free gift when and to whome hee shall thinke good to distribute the same But it is not to bee doubted but that wittingly and willingly hee healed the woman and it is not to be doubted but that by his spirite hee drewe her vnto him that he might heale her but he requireth her that shee woulde willingly come foorth amongest the people If Christe hymselfe shoulde haue declared his owne myracle peraduenture his woordes shoulde not haue beene beleeued but now when as the fearfull woman telleth what is befallon vnto her her confession hathe the more credite 22. Daughter be of good comfort The weakenesse of her faith is proued by this speach for if her fearfulnesse had not bene faultie Christ would not haue reproued her by exhorting her to be of good coÌ„fort yet he also praiseth her faith wherby is gathered that which I sayd before when as by the direction of the spirit a sincere desire of godlines she sought Christ yet shee wauered so that shee needed not to be confirmed So we see that faith that it may please God hath neede of forgiuenesse and also to bee raised with new helpes that it may gette more strength Now this must Analogically be ledde from the healing of the body to the saluation of the soule for as Christe attributeth the deliuerance of the woman from her disease to faith so it is certaine that by faith which reconcileth vs to God we obtaine forgiuenesse of sinnes VVhen he commaundeth her to goe in peace and sayeth that shee is healed of her disease heereby we gather that she had then truely confirmed that benefite which shee had receiued when as shee heareth that by the mouth of Christ which shee had nowe found by experience For we cannot otherwise enioy the benefites of God truely and with a quiet conscience but while wee possesse them hidden in the treasurie of his promisses Math. 9. Marke 5. Luke 8. 23. Nowe when Iesus came into the rulers house and sawe the minstrels and the multitude making noise 24. He said vnto them gette yee hence for the maid is not dead but sleepeth And they laughed him to scorne 25. And when the multitude were put foorth he went in and tooke her by the hande and the maide arose 26. And this brute went throughout all that land 35. VVhile he yet spake there came from the rulers house certaine whiche saide Thy daughter is dead VVhy diseasest thou thy master any further 36. Assoone as Iesus hearde that woorde spoken be sayde vnto the ruler of the synagogue Be not afraide onely beleeue 37. And he suffered no man to folow him saue Peter Iames and Iohn the brother of Iames. 38. So he came vnto the house of the ruler of the Synagogue and sawe the tumult and them that wept and wailed greatly 39. And he went in and sayd vnto them why make yee this trouble and weepe the childe in not dead but slepeth 40. And they laughed him to scorne but he put them all out and tooke the father and the mother of the childe and them that were with him and entred in where the childe lay 41. And toke the childe by the hand said vnto her Taâ—itha cumi which is by interpretation maiden I say vnto thee arise 42. And straight way the maiden arose and walked for shee was of the age of 12. yeares and they were astonied out of measure 43. And he charged them streightly that no man should knowe of it and commaunded to giue her meat 49. VVhile he yet spake therâ— came one from the ruler of the synagogues house which sayd to him Thy daughter is dead disease not thy master 50. VVhen Iesus heard it he aunsweared him saying Feare not beleue onely and she shal be made whole 51. And when he went into the house he suffered no man to goe in with him saue Peter Iames and Iohn the father and the mother of the maide 52. And al wept and sorowed for her but hee sayde weepe not for shee is not dead but slepeth 53. And they laught him to scorne knowing
was far greater Truly a sorowful a horrible spectacle but we are ther by admonished how miserable fearful a thing it is to be subiecte to the tyranny of sathan and we muste muche more feare the vexation of the soule then the torments of the body how sharp or cruell so euer they be 6. He worshipped him This was the order of the hystorie when the possessed with deuils mette him Christ commaunded the vncleane spirits to come out of them then did they humbly beseech him that he woulde not torment them before the time Therefore he did not worshippe Christ before Christ spake to them neither did they cōplaine that Christ troubled them vntil he commaunded them to go foorth But it is to be noted that they came not willingly into Christes sighte but drawne by his secreat power for as they were wont before by their furious fiercenesse to drawe men into the graues so now a greater power bringeth thē against their wil to the tribunal seat of their iudge wherby we gather that all the kingdom of Sathan is subiect to the power of Christ. For the deuils haue not nowe any more their owne desire when Christe citeth them before him then the miserable men had before which by his tyrannie were caried hither and thither To be short by the secreate power of Christe they are brought before him that by casting them out he might declare hymselfe to be the deliuerer of men Also by compulsion they woorship him and their reprochefull complaintes doe testifie that their confession was not voluntarie but wreasted out by violence they say VVhat hast thou to doe with vs By which woordes they desired to driue him away but because they sawe themselues holden fast bound so that it were vaine to flee from his power they complaine that they are tormented before the time and with it they ioyne an entreatie So wee see the deuilles doe nothinge but breathe out crueltie against God and yet with their pride wherein they swell they fall downe as confounded creatures and that at the same present bicause their malice and peruersenesse which is neuer tamed ceaseth not to wreastle against the power of God and yet in the meane season it is enforced to giue place This seemeth to be the cause why Christ doeth not openly reiecte here the confession of the deuill as he did in other places bicause it was euident that it could not doe such harme in that place Note that Christ had a consideration of menne and for that cause when malicious and wicked men were by that he might the readilier stop false reportes and slanders he did the more sharply put the deuils to silence As concerning this place it is inough and more then inough that the deuilles humbly entreating did outragiously fret against him MATH 29. Art thou come hither to torment vs before the time Some interpreat this to bee the kinde of torment that they are enforced to leaue that manne which they possessed free and at libertie Other referre it to the last day of iudgement But I vnderstande that they being amased at the presence of their iudge did thinke of their punishment for an euill conscience telleth them what they haue deserued though Christe holde his peace For euen as the wicked beinge at the iudgement seate do conceiue their punishment so of necessitie must the deuils all wicked men tremble at the sight of God euen as if they did nowe feele the helles the fire vnquenchable and the torments to come And when the deuils knew that Christe shoulde bee the iudge of the worlde it is no maruell if his sight stricke a feare into them of present tormēt The question is in vaine which some do moue whether they knew of the day of iudgemēt Then what doeth this clause meane Before the time namely because the reprobate do neuer thinke it time for them to be punished for they doe gladly delay it from day to day For as they accounte delay for gaine so long as the Lord doeth beare with them so thoughe to no purpose by running backe they flee his iudgement MAR. 9. My name is Legion Christ asked this question of the deuil that he might the better set foorth the excellencie of his grace This man had not so great a vengeance laid vppon him without a cause that as it were an hoast of deuils should dwel in him Then what great mercy were it to draw this man out of so many destructions which was lost more then a thousand times Also the power of Christ did shine herein wonderfully that at his voice he sodenly put to flight not one deuil but a great multitude And this word Legion is not taken for a certaine number of menne but onely for a great multitude Heereby it appeareth howe miserable a creature man is where as he is without the protection of God for euery man lieth open not only to perticular deuils but is a receptacle to whole multitudes of deuils Heere is also confuted that common errour which the Iewes and Christians haue borowed of prophane men namely that perticular men are assaulted by perticular deuils But the scripture doeth plainly affirm that the Lord as he pleaseth sendeth one deuill to scourge a whole nation and sometime many to torment one manne so againe sometime one Angell is sette ouer a whole people and to perticular men are many appoynted to watch ouer them for their saluation So muche the more carefully it behooueth vs to watch least so great a multitude of enemies doe circumuent vs. 10. They praied him instantly Luke sayth that they entreated that they might not be sent into the deepe which is so expounded of some as if they fled the desart But I doe refer it to the desire which they had to hurt because that deuils do only desire this one thing to wander amongst men as Lions hunting after their pray It greueth them to be drowned in the depe wherin their power to hurt and to destroy should be taken away And it may be gathered by Markes wordes that this is the natural sence of this place For he sayeth that they required that they might not be compelled to goe out of that country In summe they declare this to be their nature that they desire nothing more then the destruction of mankinde MAT. 31. Suffer vs to go into the heerd of swine Some thinke that they desired to enter into the swine because they do hate deadly all the creatures of God I graunt that this is true that they are wholely bent to ouerthrow and peruert the whole order of nature framed by God but it is certaine that they had a further regard namely that they might cause the inhabitants of that nation to cursse God for the losse of their swine For the deuill sent lightening vppon Iob his house not for the hatred of the woode or the stones but that the holy man bearing vnpatiently the losse should murmure against God And Christ allowing it
doeth not heare their requestes but for this cause that hee might knowe what manner of people the Gadarenes were And it may be that he gaue that liberty to the deuils ouer their swine that hee mighte by that meanes punishe their offences But as no certaine cause doth appeare vnto vs so it doth behooue vs reuerently to deeme of the secret iudgement of God with godly humility to honor the same But this place doth teach vs how foolishly certeine prophane menne doe trifâ—le which imagine that diuelles are not essentiall spirites but onelye wicked affections For how can couetousnes ambition crueltie and infidelitie enter into swine Therefore wee knowe the euyll spirites as they are appoynted to destruction to be enemies of mankinde to that end that they maye cary as many headlong with them to the same destruction as they can MAR. 15. They came to Iesus VVee haue hereby a notable instruction all which feele the hand of God doe not profit as they ought that they might thereby submit themselues vnder true holynesse The Gadarenes beholding the miracle were afraid namely because the maiestie of God did shine in Christ. Thus farre they did well But that they sende him out of their coastes what could they haue doone worse then that They also were scattered the shepheard is ready which gathereth together nay God stretcheth out his armes by his own sonne that he might cary them which were ouerwhelmed with the darkenesse of death in his owne armes into heauen They had rather lose the saluation offered them then any longer abide the presence of Christ. They seeme to be offended at the losse of their swine but Luke noteth a greater cause that they were taken with a great feare and certeinly being exasperated by receiuing that losse they would els not haue required him but they would haue driuen him out more roughly But when they reuerence him as a minister of God and being afrayde doe yet desire to haue him further from them we see that they were touched with no feeling of the grace of God And certeinly though all the wicked doe reuerence God and doe bestow much time in appeasing him yet if their choice were giuen them they would conuey themselues a great way from him becuase his face is terrible to them so long as they think him to be a iudge rather then a father Hereof it commeth to passe that the doctrine of the Gospell then the which nothing can be imagined to be sweeter is in diuers places grieuous and sowre so that a great part of the world would wish it buried Yet it is true that parte of the feare ryseth through their losse So at this day while menne doe openlye and priuately account that the kingdome of Christ is against their commodities being possessed with a wicked feare of the flesh they will not taste of his grace Therefore at his comming they imagining God rather to be angry then merciful asmuch as in theÌ„ lyeth send him away to an other place And this is a token of vile blockishnesse that the losse of their hogges doth more terryfie them then the saluation of the soule doth make them ioyfull LV. 38. The man besought him The Gaderenes cannot abide him with them but the man which was delyuered from the deuill desireth that hee may lose his countrey and follow him Hereby appeareth how much difference there is betweene the knowledge of the goodnes and of the power of God because the power striking in a feare maketh men to flye from the sight of God driueth them farre away but the goodnes doth sweetely allure so that they account nothing more to be desired then to be vnited to God It is vncerteine why Christe refused to haue this man to follow him except he hoped that greater profit should aryse by his telling that so excellent and notable a benefit amongst his owne countrey men And Mar. Lu. do testifie that he did so Christ purposely coÌ„mandeth him to shew forth the work of god not his own so that he being accouÌ„ted for a true Prophet minister of God and this hee dooth that he might get credit to his doctrine For so it was meete by a litle at once to instructe that rude people which as yet knew not his godhed And though Christ is the ladder whereby we ascend to God the father yet because hee was not as yet reuealed he beginneth at the father vntill he haue a more fitte opportunitie Now this doctrine is to be added Christ in the person of one manne sheweth a token of that his grace which he extendeth to al mankinde For though we are not tormented of the deuill yet he holdeth vs bound vnto him vntil the son of God del yuer vs from his tirannye VVe wander naked rent and deformed vntill he restore vs to a sound and a perfect minde It remaineth that we testifie our thankfulnes in celebrating his grace Matth. 10. Mark 6. Luke 9. 1. And hee called his twelue disciples vnto him and gaue them power against vncleane spirits to cast them out and to heale euery sicknes and euery disease 2. Now the names of the twelue Apostles are these the first is Simon called Peter and Andrew his brother Iames the sonne of Zebedeus and Iohn his brother 3. Phillip and Bartlemew Thomas and Matthewe the Publican Iames the sonne of Alpheus Lebbeus whose surname was Thaddeus 4. Simon the Cananite and Iudas the Iscariot who also betrayed him 5. These twelue did Iesus send forth and commanded them saying goe not into the way of the Gentiles and into the citie of the Somaritanes enter yee not 6. But goe rather to the loste sheepe of the house of Israel 7. And 〈◊〉 yee goe preach saying the kingdome of heauen is at hand 8. Heale the sicke cleanse the Lepers raise vp the dead cast out the deuils freely ye haue receiued freely giue 7. And hee called y e twelue and beganne to seÌ„d them two two and gaue theÌ„ power euer vncleane spirits 1. Then called he the twelue disciples togeather and gaue them power and auctority ouer deuils and to heale diseases 2. And he sent thâ—â— to preach the kingdome of God and to â—urâ— the sicke Heere is discribed the calling of the Apostles but not suche a calling as you heard of before when the Lord minding to prepare them to their office chose them into his felowship for now they are called to the present execution of the same they are commaunded to prepare themselues to the worke commissions are giuen them and least they shoulde lacke aucthoritie they are adorned with the power of the spirit Therfore first they were chosen and prepared in hope that they should work now Christ telleth them that the houre is come when they must set their handes to the work Yet it is to be noted that he speaketh not as yet of the perpetuall Apostleship but onely of a temporall embassage wherby the mindes of men might be stirred vp wakened
and innocent as doues 17. But beware of menne for they will deliuer you vp to the councils wil scourg you in the Synagogues 18. And yee shal be brought to the gouernours and kinges for my sake in witnesse to them and to the Gentiles 19. But when they deliuer you vp Like no thought how or what yee shall speak for it shal be giuen you in that houre what yee shall say 20. For it is not yee that speake but the spirite of your father whiche speaketh in you Marke Luk. 12. 11. And when they shal bring you vnto the Synagogues and vnto the rulers and Princes take no thought howe or what thing yee shall answer or what yee shall speake 12. For the holy Ghoste shall teache you in the same houre what yee ought to say The commaundementes which Matthew heretofore set downe doe only belong to their former progresse or iourny which was in few daies to be ended Now Christe proceedeth further and hee armeth them against the time to come that they might know that they were chosen to declare that message not for a short time but that there remained for them a matter of greater weight and of much more trauaile For though they were not presently brought forth into these broyles wherof Christ speaketh yet it was profitable for them to be warned before hande that if they then should abide any troubles they might know that these were but certeine preparations of a more harder warfar wherunto they were prepared This was also true in the first ambassage that the Apostles were lyke to sheepe amongst woolues but the Lorde sparing their infirmitie held backe the seueritie of woolues that they should not hurte peculierlye referring it to that time which the Lord had appoynted to handle them more straitlye For they were vsed as maryage guestes the Brydegroome being with them beefore the resurrection but after the Brydegroome departed from them that tendernesse and ease ceased and theyâ— estate was then so harde that they should then vnderstand that they were not in a vayne furnished before hand with these defences Also it may be that these wordes which were spoken at diuerse tymes were here by Mathew gathered into one place for Luke as we shal see after reporteth that the same woordes were spoken to the seuentie Disciples whiche were putte in the place of the Apostles But this is out of question that they were not by these wordes foretolde what successe they should haue of this iourney which they nowe entred into but that they were forwarned of the whole course of theyr apostleship 16. Beeholde I sende you The exhortation which presently followeth dooth shewe euidently whereto this admonition tendeth Therfore the text ought thus to be resolued you haue neede of wisdome and simplicitie because you shall be as sheepe amongst woolues But the reason is gathered of the necessitie because excepte they doe wisely looke to themselues they should be presently deuoured of woolues but if they were affrayde of the maddenesse of the woolues or were not carefull that they shoulde wauer and so at the length fall from theyr office VVee will first declare what this meaneth that they should be sent as sheepe amongst woolues Although menne are cruell and bloudy the Lorde could mittigate theyr crueltie who tameth and maketh gentle the wylde sauage beastes so ofte as hee pleaseth The Lorde doth not bring a great company of menne into the obedience of his Gospel but leaueth them in the fearcenesse of their witte he dooth it of purpose that hee might exercise his ministers And though all are woolues by nature whom GOD dooth not regenerate with the spirite of meekenesse yet Christe dooth especially note the raging enemies of the Gospell which hearing the shepheardes voyce are not tamed but are enflamed with greater crueltie Therefore the Lorde sendeth forth the ministers of his word on this condition that they should lyue amongst woolues that is that they shoulde haue manye deadlye enemies and shoulde bee compassed about with many daungers on euery side so that they shoulde hardly execute theyr office amongst so manye lettes And that theyr tryall might bee the sharper hee giueth them no weapons wherewith they shoulde violently defende themselues but casteth them vnarmed and naked to the teeth of the woolues For in that he compareth them to sheepe is not referred to gentle and quiet manners or to the lenitie of the minde but he onely declareth that they are nothinge stronger or more able to resist the violence of the enemies then are the sheepe againste the madnesse of the woolues Christe also requireth of his Disciples that they shoulde haue mindes as sheepe that they might striue with patience against the malice of the wicked and shoulde receiue iniuries quietlye but the simple meaninge of this place is that the Apostles had manye enemies mighty and cruell prepared agaynst them when as they themselues should be without all defence If anye manne except that this Antithesis cannot after this sorte stand betweene the sheepe and the woolues the aunswere is ready For though the Lord by calling the enemies of the gospel wolues dooth rather note their power then their delight to hurte yet because no manne is knowne for a woolfe except he waxe mad against the Gospell therefore he ioyneth these two togeather that they are caried with a cruell desire to suck bloud and also that they haue power to performe the same Bee yee therefore wise The meaning is that the wisdome in takinge heede should so be tempered that they should not be more fearful then becommeth them and so become more neglygent in theyr office For we see them which would be accounted circumspect and prouidente to become very tymerous and slothfull It is meete for the Dysciples of Christ to be cyrcumspect to take heede seeing that daungers doe hang ouer them euery where But because the greatest daunger is least they shoulde through slouth waxe neglygent hee commaundeth them sincerelye to goe forwarde whyther soeuer theyr calling shall carry them And this hee declareth by two similitudes when serpentes perceyue that they are hated they doe dilygently auoyde and flye from whatsoeuer is noysome to them so the faythfull are commaunded to haue care of theyr lyfe least they rashly leape into daunger and throw themselues into all perilles But the Doues on the contrary parte though they bee fearefull by nature and are subiect to innumerable daungers doe waite as carelesse creatures while they are stricken and commonlye they caste themselues into the snares of the takers To this simplicitie doth Christ exhorte his Disciples least too much fearefulnesse shoulde hynder them in perfourming theyr course There are some which as Phylosophers will more subtilly argue heere of the nature of the serpent and of the Doue but the similitude reacheth no farther Therefore we see that carnall wisdome or rather craftinesse condemned by Christ wherein a great multitude of menne flatter themselues more then is meete whyle they looke hether and
ioy to glory and to ioy in eternal lyfe he leadeth them to the head spring and fountaine of the same namely that they are chosen of God and adopted to be sonnes He might haue commaunded them to reioyce for that they are regenerate by the spirit of God to be new creatures in Christ that they are lightened in hope of saluation and haue the seale of the same giuen vnto them But his will was to set down vnto them the head from whence all these good thinges doe come that is the free election of God least they should ascribe anye thing to themselues The benefites of God which we feele in our selues do giue vs occasion to praise God but the eternall election which is without vs doth shew more plainely that the meere goodnesse of God is the foundation of our saluation Further he saith metaphorically that their names are written in heauen meaning they are accounted beefore God as sonnes and heires as if they were written in a Catalogue Math. 11. Marke Luke 10. 25. At that time Iesus aunswered and sayd I giue thee thankes O father Lord of heauen and earthe because thou hast hidde these thinges from the wise and men of vnderstāding and haste opened them vnto babes 26. It is so O father because thy good pleasure was such 27. All things are giuen vnto me of my father and no man knoweth the sonne but the father neither knoweth any man the father but the sonne and he to whom the sonne will reueale him 28. Come vnto mee all yee that are wearye and laden and I wil ease you 29. Take my yoake on you and learne of me that I am meeke and lowly in heart and yee shall find rest vnto your soules 30. For my yoake is easie and my burden is light  21. That same houre reioyced Iesus in the spirit and said I confesse to thee father Lorde of heauen and earth that thou haste hidde these thinges from the wise and learned and haste reuealed them to babes euen so father because it pleased thee 22. Then hee turned to his disciples and sayd All things are giuen to me of my father and no man knoweth whoe the sonne is but the father neither who the father is saue the sonne and hee to whom the sonne will reueale him 25. Iesus answered Though the Hebrewes doe commonly vse this word answering euen in the beginning of a matter or speach yet I think that in this place there is a greater Emphasis and that Christ took occasion of the present matter to speake thus and Lukes wordes doe more plainely confirme it in that he saieth that Christ the same houre reioyced in the spirit But whereof should this reioycing proceede but that Christ esteemed the Church gathered of meane and contemptible men as deare as pretious to him as if al the nobilitie and excellencie of the world had bene gathered with their glorious shewes into the same And the wordes which he speaketh to his father haue more vehemēcy in thē then those which he speaketh to his disciples Though it is certeine that in respecte of them and for their cause hee gaue thankes to the Father least any should be offended with the meane and base estate of the Church For we doe alwayes seeke after glorious shewes and nothing seemeth more vnlikely to vs then that the heauenlye kingdome of the Sonne of god whose bewtie is so gloriouslye described by the Prophets should consist of the dregges and offscouring of the people And surelye woonderfull is the counsell of the Lorde in this that hee hauinge the whole worlde in his hande hadde rather chuse a peculier people to himselfe out of the meane despised common people then from amongst the mightie men of the world which might haue the better bewtified and adorned the name of Christe with their nobilitie But Christe here withdraweth his disciples from a proud and disdainfull iudgement least they shoulde be so bolde as to despise the meane and base estate of the Church wherin he himselfe delyghteth and reioyceth But that he may with more force ouerthrow and ouer whelme the curiositie which hereof aryseth in the mindes of men he lifteth vp himselfe aboue the world and reuerenceth the secrete iudgementes of God that hee might drawe others with him to haue the same in admiration And truely though this order of God farre differeth from our iudgement yet too madde arrogant and blind are we if we once murmurre when Christe our head doth reuerently accept and account of the same But now it is conuenient to weigh the wordes I giue thee thankes O father In these wordes hee declareth that he setleth himselfe in that decree of his father which differeth so much from the iudgement of the world There is also contayned vnder these wordes a secrete opposition betweene this praise which he giueth to his father the malitious slaunders or froward barkings of the world Now it is to be considered wherefore he thanketh his father namely because that hee being Lord of the whole world preferred the babes simple ones before the menne of vnderstanding For in respecte of the circumstaunce of the argument it is of no small force that hee calleth his father Lorde of heauen and earth For in these woordes he sheweth that this difference onely dependeth of the will of GOD that the wise are blind and that the rude and vnlearned do vnderstand the misteries of the Gospell There are manye other like places wherein the Lord sheweth that they are all freely chosen by him which attaine to saluation because that he is the maker and creator of the world and that all nations are his Further we learne by this sentence two things first that it is not for want of power in GOD that all doe not obey the Gospell for hee is able to subdue all creatures to his power Secondlye it is onely by the woorke of his free election that some become faythfull and others remayne ignoraunt and obstinate for he drawing some and passinge by other some dooth onely make the difference betweene men whose estate by nature is one and equall Yet in that he chose the simple rather then the wise he had consideration of his owne glory For as fleshe is alwayes too proud so if wise and learned men should goe before this opinion would presently take place that menne obtayned faith by dexteritie or by wisdome or by learning VVherefore the mercy of God could not otherwise be so manifest as it deserueth but by making such a choyce as might plainely declare that whatsoeuer men bring of themselues is nothing worth Therfore it is meete that the wisdome of man should be ouerthrowne least it should obscure the praise of Gods grace Yet it is further demaunded whom Christ calleth men of vnderstanding and whom he calleth litle ones For experience teacheth vs that all the rude and simple haue not faith nor all the wise and learned are left in their blindnes Therfore they are accounted
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 cōsideratiō but by a celestiall decree that he should come in that estate VVhereof it foloweth that all they doe wickedly which despise Christ because his outward condition aunsweareth not their fleshly affections Neither is it lawfull for vs to deuise a Christ which shall be like to our imagination but it is simply necessary for vs to embrace him as he is offered vnto vs by the father Therefore he is vnworthy of saluation in whose eyes the humilitie of Christ seemeth vile in the which the Lord declareth that he is delited Now I wil enter into the wordes of the prophet Isaiah 42. 1. 18. Behold my seruaunt whome I haue chosen That God may tie vs to waite vpon his wil he sheweth as it wer with a singer him whō he would send and for this cause is this note of demonstration Behold vsed There is the like reason also in the Epithites which folow that he nameth him his seruant and his chosen wherein his minde deliteth For how should it come to passe that men should be so bolde as to measure Christ by their owne imagination except it be because they weigh not that their saluatiō doth depend vpō the mere fauor of God And this is too wicked a liberty whē God offereth vs an incomparable treasure that men shoulde esteeme of it according to our fleshly desires And he is called seruant not as one of the common people but in respecte of dignitie for that God hath laide vpon him the office of the redemption of his church And because that no man taketh honour to himselfe but he which is called is so worthely to be estemed God sayeth that he chose in his owne counsell that he shoulde come in this order whereof it followeth that it is not lawfull for men to refuse him because that so they should be cōtumelious against God And certainly it is too absurde that the holy and inuioleable calling of God should be made of none effecte through our pleasure or pride Yet that whiche God addeth by the Prophet that his soule deliteth in Christ hath a further meaning For though the calling of euery one of vs commeth from the free grace of God as from the only fountaine yet this is an especiall delite in Christ for that in his person God the father comprehendeth and embraceth the whole Church in his loue For when we were all by nature the enemies of God his loue coulde neuer haue come to vs except he had first begon at the head as it is sayd before and shal be seene againe in the 17. chapter He shall shewe iudgement to the Gentiles The Prophet doeth heere describe briefly the office of Christ when he foretelleth that it shal come to passe that he shal shew iudgement to the Gentiles The Iewes do comprehend vnder this word iudgement a state rightly and orderly established wherin equitie and vpright dealing flourisheth Therfore it is as much as if the Prophet shoulde haue sayd that one shoulde come which shoulde restore righteousnesse decaied and that he should be the gouernour not onely of people but that he should bring the Gentiles also vnder the gouernment of God amongst whom there had raigned heretofore nothing but confusion And this is the signification of this word shew or to bring forth which the Prophet vseth for it was the office of Christ to spread the kingdome of God through all the world which was then shut vp in a corner of Iudea as it is said in the Psalme 1 20. 2. the Lorde shall sende the Scepter of thy power out of Sion There is also expressed the maner of bringing forth of this iudgement namely that God will powre his spirite vppon Christ. It is true that ther was neuer any thing done rightly in the world which proceeded not frō the spirit of god was set forward by the heauenly power of the same as also there was neuer any of the kings which could erecte or defend any lawfull order but as he was instructed by the same spirit But Christ in bringing forth iudgement doth far excell all others for he receiued the spirit from the father which he imparteth to all his disciples and he doeth not only declare by word or by wryting what is right but by the power of his spirite he doth inwardly frame the hearts of men to the obseruing of the rule of righteousnesse 19. He shal not striue nor crie The summe is as I said euen now that the cōming of Christ shuld not be troublesom because he shall want that kingly furniture pompe yet presently it is said that it is so for mans saluation that this humility may be brought into fauour which is euery where despised in the world And certainly the folishnes of mē is wōderful that they should esteme of Christ the worse because he doth louingly hūbly submit himself to their capacity If Christ shuld appear in his glory what thing should come to passe but that we all shoulde be ouerwhelmed with the same VVhat froward wickednesse then is this that is vnwilling to receiue him who for our cause descended from the height of his glory Therfore that the gentlenesse of Christ might get him reuerence amōgst the faithfull the Prophet Isaiah doeth admonish vs howe profitable and necessary it was Euery one of vs knoweth his owne frailty and thereby it behooueth vs to consider how conuenient it is for all menne to be louingly and gentlely receiued and chearished by Christ I speake not of the vnbeleuers which are as yet without any sparke of Gods grace but they which are now called of the Lord vntil the light be
myracle is to be noted that they which saw it were amased and enquired amoÌ„gst themselues whether Iesus were the Christ. For the power of God being knowen they are led as by the hand to faith not that they profite at the first so much as they shuld for they speake doutfully but this is no small frâ—â—te that they stirre vp themselues more diligently to consider the glory of Christ. Some take it to be a ful affirmation but the woordes sound no suche thinge and the matter it selfe sheweth that they being amased at a thing vnloked for coulde not giue a perfect iudgement but onely that it came into their mindes that it might be that he should be the Christ. 24. But the Pharisies sayd Because they cannot deny a matter so euident and so plaine yet they doe malitiously slaunder that which Christ did by the power of God neither doe they onely obscure the praise of the myracle but they endeuour to bring it into slaunder as thoughe it had beene wrought by some magicall Exorcisme and that worke which could not be attributed to man they attribute to the deuill as to the author therof Of the woord Beelzebub I haue spoken in the 10. chapter And we haue spoken in the 9. chapter of the gouernment amongst deuils For it is not an opinion gathered of the errour or superstition of the common people that the Scribes held that there was one that was princely ruler amongst the wicked spirites but of a receiued opinion amongest the godly that as Christ is the head of the church so the reprobate should haue their head Math. 12. Marke 3. Luke 11. 25. But Iesus knew their thoughts said to theÌ„ euery kingdoÌ„ deuided against it selfe shall be brought to naught and euery citie or house deuided against it selfe shall not stand 26. So if sathan cast out sathan he is deuided against himself how shall then his kingdome endure 27. Also if I through Beelzebub cast out deuils by whome do your children cast them out Therefore they shal be your iudges 28. But if I cast out deuils by the spirit of God then is the kingdom of God came vnto you 29. Else how can a maÌ„ enter in to a strong mans house spoile his goodes except he first binde the strong man and then spoile his house 30. Hee that is not with mee is against mee and he that gathereth not with me scatereth 31. VVherfore I say vnto you euery sinne blasphemy shal be forgiueÌ„ vnto men but the blasphemy agaiÌ„st the holy ghost shall not be forgiuen vnto men 32. And who soeuer shal speake a word against the son of man it shal be forgiuen him but who soeuer shal speake against the holy Ghost it shall not be forgiuen him neither in this worlde nor in the world to come 23. But he called them vnto him said vnto theÌ„ in parables how can sathan driue out sathan 24. For if a kingdom be deuided againste it selfe that kingdome cannot stande 25. Or if a house be deuided againste it selfe that house cannot continue 26. So if sathan make insurrection against himselfe and bee deuided hee can not endure but is at an ende 27. No man can enter into a strong maÌ„s house and take away his goodes except hee first binde that stronge man and then spoile his house 28. Verely I say vnto you al sinnes shall be forgiuen vnto the children of men blasphemies wherewith they blaspheme 29. But he that blasphemeth against the holy Ghost shall neuer haue forgiuenesse but is culpable of eternall damnation 30. Because they sayd he had an vncleane spirite 17. But he knew their thoughts and saide vnto them euery kingdoÌ„ deuided agaiÌ„st it self shal be desolate a house deuided agaiÌ„st a house falleth 18. So if satan also be deuided against hiÌ„self how shall his kingdoÌ„ stand because yee say that I caste out deuils through Belzebub 19. If I through Belzebub cast out deuils by whom do your childreÌ„ cast them out Therfore shal they be your iudges 20. But if I by the â—inger of God cast out deuils doutles the kingdom of God is come vnto you as VVhâ—Ì„ a strong man armed kepeth his house the things that hee possesseth are in peace 22. But when a straÌ„ger then he commeth vpon him ouercommeth him he taketh from him all his armor wherâ—â— he trusted deuideth his spoiles 23. He that is not with mee is against me and he that gathereth not with me scatterâ—â— Luke 12. 10. And who soeuer shall speake a word against the sonne of man it shal be forgiuen him but vnto him that shall blaspheme the holy Ghost it shall not be forgiuen 25. But Iesus knew their thoghts Thogh Christ knew wel enogh had oft tried that the Scribes vsed of malice to wrest whatsoeuer he did to the worst part yet it is euident that Math. and Luke doe meane that Christe knew their harts And it semeth that they spake openly to Christ that he might heare their cauils but Christ by his diuine spirit knew of what mind they cauild For it commeth oft to passe that men iudge proposterously which fal through ignorance do not impugne the truth of purpose nor nourish any secret or hidden poyson in theÌ„ but are only caried hedlong with rashnesse Therefore the meaning of this text is that Christe did so much the more vehemently enuey against them because he was witnes iudge of the malice which they had conceiued inwardly Euery kingdom He first confuteth the cauil obiected against him by a common prouerb Yet that confutation seemeth not to be so ful for we know with what sleights sathan sometimes deludeth men making a shewe of variance that he may therby snare the minds of men in superstitions For the Exorcismes in poperie are nothing else but deuised and fained conflictes of sathan against himself But there can be no such suspition in Christ for he so casteth out deuils that he maketh them hole and sound to God As oft as the deuill hath this conflict with himselfe he so suffreth himself to be bound in iest that he himselfe yet hath the victorie and triumpheth But Christ assaulteth the deuill with open defiance so that he casteth him cleane out and leaueth him not any place to rest in Hee ouerthroweth him not on the one side that he may be stroÌ„ger on the other but he vtterly ouerthroweth all his deuices Therefore Christ reasoneth aptly that he hath no felowship with him for this father of deceit hath no other purpose but to vpholde and maintaine his kingdom If any Obiecte that the deuils are oft caried with a wilde giddinesse and a blind madnesse to ouerthrow themselues the answer is ready The meaning of Christes words is that there is nothing more absurd then that the deuil should willingly ouerthrowe that power that he hath ouer men who endeuoreth and applieth all the meanes he can to haue them in his bondage Furthermore Christ so vseth the coÌ„mon prouerbs
against God Yet here ariseth a question whether menne wyll breake out into such madnesse as that they will not doubt but wittingly and willingly to strike at God for this seemeth to be a straung monster not to be beleeued I aunswere this boldnesse proceedeth of a frantike blindenesse wherein malice and poysonfull fury getteth the victorie And it is not without cause that Paul saith 1. Tim. 1. 13. Though he was a blasphemer yet he receiued mercy because he did it ignorantly thorow vnbeliefe for by these wordes he distinguiseth his sinne from wilfull blasphemy Also in this place is confuted theyr errour whiche ymagine that euerye wilfull sinne whiche is committed the conscience withstanding it to be vnpardonable But Paule dooth expresly tie that sinne to the firste table of the lawe and the Lorde dooth by the name of blasphemy poynt out one kinde of sinne and hee also sheweth that it directly fighteth with the glory of God But of all these I gather that they sinne and blaspheme againste the holye Ghoste whiche turne the graces and gyftes of GOD reuealed vnto them by the spirite by the whiche they shoulde sette forth his glorye to the hynderaunce and slaunder of the same And with Sathan their captaine they are professed enemies to the glory of God VVherefore it is no meruaile if Christe cutte away all hope of forgiuenesse frō such sacriledge for they are paste hope which turne the onely medicine of their sauing health into deadly poyson This seemeth to some to be too hard and therfore they flye to a childish cauill saying that it is sayde to be vnpardonable because the forgiuenes of the same is rare hard to be obtained But Christ speketh more expresly so that his wordes cannot so childishly be shifted They do also reason too fondly that God should be cruell if he should neuer forgiue the sinne and that his crueltie would make vs all amased but they doe not consider howe haynous the offence is not onely to prophane the holy name of God of set purpose but also to spitte in his face while hee shineth vppon them with his gratious and fauourable countenaunce The exception whiche other take is as fond namely that the meaning should bee that no man should obtayne forgiuenes without repentaunce For it is certeine that blasphemy against the holy Ghost is a signe of reprobation whereof it followeth that all they that fall into the same are giuen ouer into a reprobate sense For as we hold it to be vnpossible that he that is truely regenerate by the spirit should throw himselfe headlong into so horryble sinne so againe is it to be holden that they which fall into the same can neuer rise againe and that God in this sorte reuengeth the contempte of his grace in that he hardeneth the heartes of the reprobate that they can neuer attaine to repentaunce 32. Neither in this life Marke dooth briefly set downe the meaning of these wordes saying that they which speake against the holy Ghost shall be subiect to eternall damnation VVe aske of God forgiuenes of sinnes dayly and he reconcileth vs vnto himselfe at length al sinnes being abolished in death he sheweth himselfe merciful vnto vs and the fruit of this mercy shall shew it selfe in the latter day Therfore the sense is that there is no hope that they which blaspheme against the holy Ghost should obtaine forgiuenes in this life or in the latter iudgement The cauil which the Papistes gather hereof that sinnes may be forgiuen men after theyr death is easily confuted First they are foolish in wresting the worde of the world to come to a middle time when as it is euident to all men that it signifieth the last day but herein also is their wickednes laid open because that the cauill which they pretende is contrary to their owne doctrine Their destinction is knowen that the sinnes are freely forgiuen in respect of the offence but they are required in the satisfaction of the punishmentes Now they graunt that there is no hope of saluation except the sinnes be forgiuen before the death Therefore there remaineth to the dead onely forgiuenes of the punishment but they dare not denie but that this sentence is here spoken of the sinne Now let them go and of this cold substance let them kindle their Purgatory fire if flames can be gotten out of cold ice Matth. 12. Mark Luke 33. Either make the tree good and his fruit good or els make the tree euill and his fruit euill for the tree is knowne by his fruit 34. O generation of Vipers how can yee speake good thinges when yee are euil For of the abundance of the heart the mouth speaketh 35. A good man out of the good treasure of his heart bringeth forth good thinges and an euill man out of an euill treasure bringeth forth euill thinges 36. But I say vnto you that of euery idle worde that men shal speake they shal giue an account therof at the day of iudgement 37. For by thy wordes thou shalt be iustified by thy wordes thou shalt be condemned   33. Eyther make the tree good It may seeme to be absurd that the choice is giuen to men to be either good or euill But if we consider what kind of men Christ speaketh to it shall be easily answered We know what opinion or estimation there was of the Pharises for the mindes of the common people were so daseled with the feigned shewe of their holynesse that no man durst call their lewde dealinges into question Christe meaning to take away this viserd commaundeth them to be either good or euill as if he should haue sayde there is nothinge more contrarye to honestie then hypocrisie and they doe challenge to themselues the tytle of righteousnesse in vaine which are not sincere and vpright So he putteth nothing in their choise neither doth he giue them the bridle at libertie but onely admonisheth them that they shall profit nothing by theyr vaine disguisinges so long as they continue so duble for that it is necessary for men to be either good or euill That he saieth Make the tree some do gather fondly thereof that it is in euery mans owne hande to frame his owne lyfe and maners For it is an vpbrayding kind of speach wherwith Christ scattereth the hypocrisie of Scribes as smoake calling them to a perfect and pure vprightnesse After he setteth downe the manner and the way whereby they may shewe themselues to bee good or euill trees to witte if they bring forth good or euil fruit So now there is no ambiguitie in the sense The life of the Scribes was infamous amongste men through their grosse sinnes they bewrayed the poyson of pride ambition and enuie thorow their owne ouerthwart cauillinges but because the simple people saw not this Christ brought this great mischief out of the corners into the light If any obiect that it cannot bee in this corruption of our nature that any man shoulde be
two Euangelists for they in setting down their historie say that the mother kinsfolks of Christ came when he had spoken of the vncleane spirit and Luke referreth it to an other time and onely setteth down the exclamation of the woman which we expounded eueÌ„ now But because it is wel known that the EuaÌ„gelists were not very curious in obseruing the course of times nor in prosecuting all perticular deedes sayings the answer is not so hard For Luke setteth not down what time Christes mother came but that which the other two set before the parable of sowing he setteth after And that he saieth a certeine woman of the coÌ„pany cried is somwhat like to this history for it may be that of an vnaduised zeale she extold that to the highest degree which she thought Christ made too smal account of they doe al agree in this that Christs brethreÌ„ mother came whil he was speaking in the middest of the company without doubt it was either because they wer careful of him or because they desired to learn for they laboured not to coÌ„e to him in vaine neither is it likly that they were vnbeleeuers which accoÌ„panied the holy mother There is no colour that Ambrose ChrisostoÌ„ do imagine that Mary did it of ambition For what nead this imagination wheÌ„ as the spirit doth euery where testifie to her commendation of her great godlines modestie It may be that the greatnes of their carnal affectioÌ„ made theÌ„ more busie then needed I deny not this but I iudge that they came of a godly desire to ioyne theÌ„selues to his coÌ„pany That Mat. reporteth that the message of their coÌ„ming was brought to him by one certein man and that Mar. Lu. do attribute it to mo hath no absurditie in it But as it commonly commeth to passe the commaundement which the mother gaue of calling him forth was receiued and so passed amongste many vntil at length it was brought vnto himself MAT. 48. VVho is my mother It is not to be doubted but that Maries importunitie is reproued in these wordes and certeinly she dealt very preposterously to attempt to hinder the course of his doctrine But yet this setting light by the kindred of flesh and bloud dooth deliuer a verye profitable doctrine while he receiueth all his disciples and faithful ones into the same degree of honour as if they had beene chiefe amonge his kinsfolkes But this sentence dependeth of the office of Christ for he declareth hereby that hee is not giuen to a certeine smal number but to al the godly which by faith should grow into one body with him Then that there is not a more excellent bond of kindred then the spirituall because he ought not to be accounted of after the fleshe but of the power of his spirit wherewith he was enriched by the father to renew menne that they which by nature were a filthy and cursed seede of Adam shuld by grace begin to be holy and heaueÌ„lye children of God Therfore Paul 2. Cor. 5. 16. saieth that Christe cannot be known truly after the flesh because the new repairing of the world is rather to be considered which exceedeth farre aboue mans power while he reformeth vs by his spirite to the image of God VVherefore this is in summe the purpose that we should learne to looke vpon Christ with the eies of faith also we must know that euery one that is regenerated by the spirite giueth himselfe wholy to God in true righteousnes to be throughly ioyned to Christe and so to be made one with him Further he meaneth that they doe the will of the father not which exactlye fulfill all the righteousnes of the law for so this name of brother which Christ giueth to his disciples shuld agree to no man but he especially commendeth faith which is the fouÌ„taine and beginning of holy obedience it also couereth the wants and offences of the flesh that they be not imputed For the saying of Christ is wel known this is the will of my father that euery man which seeth the sonne and beleeueth in him should not perish but haue euerlasting life Ioh. 6. 40. And though Christ seemeth here to haue no respect of bloud yet we know that he did in deede sanctifie mankind with worship and perfourmed the lawfull dueties towardes parentes but hee teacheth vs that in respect of the spirituall kinred the kinred of the slesh is of none or of smal estimation Let therfore this comparison so far preuaile with vs that we may pay that which is due to nature but let vs not be too much tied to flesh and bloud But sith Christe vouchsafeth that incomparable honour to the disciples of his Gospell that hee accounteth them for brethren our vnthankfulnes is to be detested if we reiect not all the desires of the slesh and bend all our endeuours hether Matth. 12. Mark Luke 11. 38. Then answered certeine of the Scribes and of the Pharises saying maister we would see a sign of thee 39. But he answered saide vnto them an euil adulterous generation seek a signe but no signe shal be giuen vnto it saue the signe of the Prophet Ionas 40. For as Ionas was three daies and three nightes in the whales belly so shal the sonne of man be three daies and three nightes in the heart of the earth 41. The men of Niniuie shal rise in iudgment with this generation and condemn it for they repented at the preaching of Ionas and behold a greter then Ionas is here 42. The Queene of the south shal rise in iudgment with this generation and shall condemne it for shee came from the vtmoste parts of the earth to heare the wisdom of Solomon and behold a greater then Solâ—mon is here  16. And others tempted him seeking of him a signe from heauen A litle after 29. And when the people were gathered thick together he began to saye this is a wicked generation they seek a signe and there shal no signe be giuen them but the signe of Ionas the Prophet 30. For as Ionas was a signe to the Niniuites so shall the sonne of man be to this generation 31. The Queene of the south shall rise in iudgemente with the men of this generation and shall condemne them for she came from the vtmost partes of the earth to heare the wisdome of Solomon and behold a greater then Solomon is here 32. The men of Niniuie shal rise in iudgment with this generation and shal condemne it for they repented at the preaching of Ionas and behold a greater then Ionas is here 38. Certeine of the Scribes Matthew reporteth somwhat the like againe in the sixteene chapter and Marke in the eight chapter VVhereby it appeareth that Christ was often questioned with of this matter so that their wickednes had no end which once were determined to resiste the trueth It is euident that they demaunde a signe that their vnbelief might haue some faire show namely that the
in the sickle because the haruest is come 30. He said moreouer whereunto shal we liken the kingdome of God or with what comparison shal we compare it 31. It is like a graine of musterd seede which when it is sown in the earth is the least of all seeds that be in the earth 32. But after that it is sowne it groweth vp and is the greatest of all hearbes and beareth greate braunches so that the fowles of heauen may build vnder the shadow of it 33. And with many such parables hee preached the word vnto them as they were able to heare it 34. And without parables spake he nothing vnto them but he expounded all thinges to his disciples apart 18. Then sayde he what is the kingdome of God like or wherto shall I compare it 19. It is like a grain◠of musterd seede which a man tooke and sowed in his garden and it grewe and waxed a great tree and the fowls of the heauen made neastes in the braunches therof 20. And againe hee said wherunto shal I lyken the kingdom of god 21. It is like leauen which a woman tooke hidde in three peckes of floure till all was leauened 22. And hee wente through all cities and townes teaching iournying towardes Ierusalem By these parables Christ encourageth his Disciples least they beeinge offended with the small and base beginninges of the Gospel should giue backe VVe see how proudly prophane men doe despise and scorne the Gospel because it is brought by meane and simple ministers because it is not receiued with the lyking of the whole worlde but hath a few disciples and them for the most part men of no estimation nor reputatiō euen of the common people VVhereby it commeth to passe that the weake doe despayre of successe which they measure by the beginninges But the Lord beginneth his kingdome purposely of meane and contēptible beginnings so that the proceedings being such as were not to be hoped for doe the better set forth his power Therefore the kingdome of God is compared to a grain of musterd seede which is the least amongst seedes yet it encreaseth into such a height that it becōmeth a tree wherin birdes doe buyld their neastes It is also compared to leauen whiche though it be but smal doth yet so spread the force of the same so that a greet heape of meale be leauened therewith If therefore the shew of the kingdome of Christe bee contemptible to the eies of fleshe and bloud let vs learne to lift vp our mindes to the great and inestimable power of God which as it once created all things of nothing so it dooth daylye rayse vp those thinges which are not aboue the measure of mans vnderstanding and let vs let alone the proud mē with their doggish scornings vntill the Lord amase them before they looke for it In the meane season let not vs be faint harted but let vs arise by faith against the pride of the world vntil the Lord shew forth the woonderfull testimonie of his power wherof he speaketh here The word leauen is somtime taken in the worst parte as when Christ warneth to take heede of the leauen of the Scribes in like manner when Paul teacheth 1. Cor. 5. 6. that a litle leauen sowreth a whole lumpe But here is simply to be noted the applying of it to the present cause Of the kingdome of God and of the kingdom of heauen we haue spoken otherwhere MAR. 26. So is the kingdome of God Though this similitude tendeth to the same purpose that the two former do yet Christ seemeth earnestly to apply his speach to the ministers of the word least they should wax cold in theyr office because the fruite of theyr labour doth not presently appeare Therefore he setteth before them the husband menne to follow which in hope of a time to reape doe cast the seede into the earth and are not vexed with greedines which neuer is at quiet but they goe to rest and arise againe that is they do ordinarily apply theyr daily labour and refresh themselues with their nightly rest vntill the corne waxe ripe at length in the due time Therefore though the seede of the word lye hidde for a tyme as if it were choaked or drowned yet Christ commandeth the godly teachers to be of good comfort least distrust shuld abate their diligence MAT. 34. All these thinges spake he vnto them Although Mark saieth expresly that Christ spake vnto them as they were able to heare yet it seemeth probable to me that he vsed not these continuall parables so much for instruction sake as to make the hearers attentiue and more apt for an other time For why did hee expound the same familiarly to his disciples aparte from the people VVas it because they were more ignoraunt then the common people Nay verely for his will was familyarly to deliuer his meaning and his mind vnto them but he lest others in suspence vntil they shuld become more apt and ripe for the same For these were but only certeine entraunces into the gospel the fuller and plainer shew and declaration of the same he differd vnto a time more fit for the same But the shew of repugnācie which seemeth to be betweene this saiing of Math. the prophesie of Isaiah which was alleaged a litle before is easily answered For though he kept back the light of the doctrin from the reprobate yet notwithstanding this he so applied himselfe to their capacitie that he thereby made them inexcusable Therefore he folowed that kinde of teaching which hee knew to be apt and agreeable for his hearers whom hee know to bee not yet sufficiently prepared to learne 35. That it might be fulfilled Matthew meaneth not that the Psalme which he citeth is a peculyar prophesie of Christ but as the maiestie of the spirit shone in the wordes of the Prophet euen so was the force of the same set forth in the words of Christ. The Prophet beginninge to speake there of the couenaunt of God whereby he adopted the seede of Abraham of his daily benefits towards that people and of the whol gouernment of the Church he beginneth with great maiestie the Psalme 78. 2. I wil open my mouth in parables that is I wil not speake of lught tryfles but I will speake wisely of most earnest matters Hee meaneth the same also by hard sentenses for this repetition is commonly vsed in the Psalme The word heere first vsed by the Hebrewes signifieth comparisons or resemblances then they refer this woord to graue sentenses because that similytudes for the moste part doe adorne and sette foorth the wordes the second word there vsed they doe call sometimes ryddles or hard speaches sometimes apothegmes And though Matthewe seemeth to allude to that word parable yet is it not to be doubted but that hee meaneth that Christ spake figuratiuelye that the phrase of his speach beeing more notable then the common speache of the common sorte might giue some dignitie and weight
thinke with himselfe that he hath profited any thing while they entāgle themselues with these earthly hinderāces Nay the fault of men is doubled while they hinder themselues with things which are otherwise lawfull by the which they ought rather to be holpen For to what ende doth God graunt vs the commodities of this present life but that he might allure vs vnto him but euery man is so farre from being holpe so by the benefits of God that he should aspire to heauen that the holy mariages the fields and the other richesse are so many snares which doe holde men bound to the earth 7. But when the king heard it Mathew onely maketh mention of this punishment For in Luke there is no woorde spoken of iniurie done to the seruants They both say this that they were excluded and depriued from the honour of the feast which came not at the time appoynted And thys doctrine is also common to vs for the same destruction whiche Christe pronoūceth against the Iewes remaineth for all those wicked ones which doe violently rise against the ministers of the Gospell And they whiche are withdrawne with earthly cares so that they regarde not the callinge of God all these as famished men shall at length miserably waste away for want Therefore so ofte as he calleth vs lette vs be ready and glad to followe 9. Goe yee therefore out into the hie wayes After he hath shewed them to be vnwoorthy of the grace of God which doe proudly refuse the same offered vnto them nowe he sayeth others shall be placed in their roome and euen the most base and contemptible of the common people And here is the calling of the Gentiles described which should prouoke the Iewes to ielousie as it is sayd in the song of Moses Deut. 32. 21. They haue moued me to ielousie with those which are no Gods and I againe will mooue them to iealousie with those which are no people I will prouoke them to anger with a foolish nation Because they were first chosen they imagined that his grace was so tied to them as if God coulde not be wythout them and it is knowen howe proudly they despised all others Therefore vppon a graunt he compareth the Gentiles to beggers blinde and lame And he sayeth they are called out of the hedges and hie wayes as forenners and straungers and yet he affirmeth that they shoulde be placed in the roume despised by the friendes and neighbours So that whiche was more darkely fore spoken of by the Prophets of erecting a new Church he setteth downe more plainly And certainly this reprofe was the heape of the vengeance of God Romanes 11. 17. that GOD cutting them off hath grafted the wilde branches into the roote of the Oliue by casting them out he receiueth the polluted filthy Gentiles into his own house If that he spared not the natural branches then the same vengeāce shal fal on vs now if we answer not our calling And the supper shall not be lost which was prepared for vs but God will procure himselfe other guestes LVK. 23. Compell them to come in This is as much as if the housholder shuld command to bring in the beggers with hard words to leaue out none of the worst of them In which wordes Christ declareth that God wil rather gather togither all the offscourings of the world then that he would admit those vnthankful men to his table Yet he seemeth to allude to the maner of the calling of the gospel because the grace of God is not simply proposed vnto vs but to the doctrine there are also added spurres of exhortations in which the wonderful goodnes of God is seene who whē he seeth vs that are called to him to be slouthfull he solliciteth vs importunately from slouthfulnesse and he doth not onely stirre vs with exhortations but also he compelleth vs by threates to come to him Yet I do not disallow that Augustine vsed this testimonie very often againste the Donatists that he might proue that the disobedient and rebellious might be lawfully compelled by the Edictes of godly princes to the worship of the true God and to the vnitie of faith for though faith is voluntarie yet we see their stubbernesse may well be tamed by these meanes which obey not except they be compelled MAT. 11. Then the king came in to see the guests Now Christ doth not here reproue the Iewes for desping wickedly the grace calling of God but he forewarneth them betime which were to be placed in their roume lest when God should vouchsafe to make them partakers of his owne table they shuld defile the holy mariages with their filthines Threfore he hath taught hitherto that the Iewes for their wicked contēpt should be depriued of that special priuiledge of honor and that he wold call of the prophane reiected Gentiles which shuld succeede in their place And now he declareth that of this number also they shal be cast out which do defile the church for when God calleth all men generally by the gospell many vncleane and silthy men thrust in which though they occupie a place for a time amongst others when God ouerseeth his guests they are cast out of doores and throwne to punishment The summe is Not all they which shall once enter into the church shall be partakers of the heauenly life but they which shal be found attired sit for the heauenly palace Also there is a contention in vain about the mariage garment whether it shuld be faith or a holy and godly life for neither faith can be seperated from good works and good works do not proceede but from faith But this only was the meaning of Christ that we are called of the Lorde of this condition that we might be renued in spirit according to his image and that we shuld therfore alwaies remaine at his house that the old mā with his pollutions shuld be put off and that we shuld meditate a new life that the apparel might answer to so holy a calling But it is demaunded how it shuld agree that the begger shuld be punished with so seuere a punishment because he brought not a mariage garmēt as though it were a new thing for those wretches which seeke their liuing in the highe waies to be torne and deformed I answer here is not declared whence that garment should haue ben had for whom soeuer the Lord calleth he also apparelleth and fulfilleth all things in vs as is said by Ezechiel 16. 7. when God found nothing in vs but miserable nakednesse and filthy spottes he hath cloathed vs with excellent ornaments VVe know also that the image of God is not otherwise repaired in vs but when we put on Christ. Therefore Christ doth not say that those pore men shal be cast out which bring not a precious garment fetched out of their owne chest but they which are found in their sinnes whē God shall come to examine his guests And the conclusion doth shewe the
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.   9. Hee spake also this parable vnto certeine which trusted in themselues that they were iust and despised others 10. Two menne wâ—nte 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
reiected because he knoweth himselfe vnworthy to come before God doth insinâ—ate himselfe fearefully by confessing his owne vnworthynes in his prayer and Christ reiecting the Pharisee saith that the praiers of the Publican were acceptable before God Agayn there are also noted two causes why the Pharise was reiected to wit because he trusting in his own righteousnes extold himsefe with condemning others Yet he is not reprehended because he lyfted vp himselfe in the forces of free will but because he trusted that he had reconciled God to him by the deserts of his works For this giuing of thankes which he vseth testifieth that hee glorieth not in his owne strength as if he should obtaine righteousnes of himselfe or should deserue any thing by his owne industrie but he rather ascrybeth it to the grace of God that he is righteous But though he giuing thaÌ„ks to God confesseth what good works soeuer he hath to be the meere benefit of God yet because he putteth his trust in workes and preferreth himselfe before others he with his prayer is reiected whereby wee gather that menne are not rightly and perfectly humbled though they account that they canne do nothing of themselues except they also distrusting the merites of theyr workes doe learne to place theyr saluation in the free goodnes of GOD so that theyr whole trust and confidence be grounded there A notable place for to some it seemeth sufficient if they take from manne the glory of good workes because they are the gyftes of the holy Ghost and so they interprete it that wee are iustified freely because God found no righteousnes in vs but that which he brought But Christ goeth further not onely assigninge the power of well doing to the grace of the spirit but he taketh from vs all truste in workes For the Pharisee is not therefore reproued because he challengeth that to himselfe which was proper to God but because he trusteth in his owne merites so that he would haue GOD mercifull vnto him because he hadde so deserued it Therefore let vs knowe though any manne ascribe the prayse of good workes to GOD yet if hee imagine the righteousnes of them to be the cause of his saluation or trusteth in the same he is condemned of peruerse arrogancye And note here is not reproued the vaine ambition wherein men otherwise guiltie with them selues do glory amongst men but the secrete hypocrisie for it is not said that he was a setter forth of his owne prayses but that he praide secretly with himselfe But though hee sette not forth the same of his owne righteousnes with a lowd voice yet the inward pride was abhominable to God His glorying was in two thinges for first he freeth himselfe from the common guyltinesse of menne then he setteth foorth his owne prayses Hee sayeth that hee is not as one of the common sorte because he is free from the sinnes which reigne euery where in the worlde And that hee boasteth that hee fasted twise euery weeke and gaue tythes of all hys goodes is as much as if hee shoulde haue sayde that hee perfourmed more then the law required Euen as the Monkes in Poperie doe preache the workes of supererogation as though it were a smal thing for them to fulfil the law of God But though euery man for the measure of the vertues which God hathe bestowed vppon him is the more bound to giue thankes to the authour and this is a godly meditation to consider howe much euery manne hath receiued least he ouerwhelme the blessings of God in vnthankfulnesse yet two things are to be obserued least we be lifted vp in any confideÌ„ce as if we had satisfied God then that we become not insolent with despising the brethren The Pharisie sinneth in both for he falsly chalenging a righteousnesse to himselfe leaueth nothing to the mercy of God then he despiseth all others in respecte of himselfe And Christ woulde not haue reproued this thankes giuinge if it had not bene polluted with these two sinnes but because the proude hypocrite winking at his owne sinnes opposed the imagination of his sound and perfect righteousnesse before the iudgement of God it was necessary that hee shoulde fall with his wicked and sacrilegious boldnesse For the only hope of the godly so long as they labour vnder the infirmitie of the flesh is when they acknowledge the good things they haue to flee to the only mercy of God and to set their saluation in the obtaining of forgiuenesse But it is demaunded howe he should haue so great holinesse who was blinded with such wicked pride for so great perfection cannot come any other way but from the spirite of God which we are assured doth not raigne in hypocrites I answer he trusted only in an outwarde shew as if the secreat and inward vncleannes of the heart shuld not come to account VVherfore thogh he was full within of wicked concupiscences yet he preteÌ„deth an innocency because he carelesly iudgeth only by the outward shew The Lord reproueth him not of vanitie because he falsly chalengeth that to himselfe which he had not yet it is to be noted that no man is free from rapine vnrighteousnesse lust other vices except he be gouerned by the spirite of God He vseth thys woorde Sabboth in this place as ofte times otherwhere for a weeke But God doeth not commaunde any where in the lawe that his seruants shuld fast euery weeke wherefore this fasting and tenthes were voluntary exercises without the prescript commaundement of the law 13. The Publicane standing a farre off Christ deliuereth not here a generall rule as if it should be necessary to looke to the ground as oft as we pray but he onely noteth the signes of humilitie which he commendeth to his disciples Further humilitie is placed in this if they spare not their owne sinnes but by condemning themselues they doe preuent the iudgements of God and they doe simply confesse their owne guiltinesse that they might be reconciled to God And hether belongeth that shame which is alwaies companion with repentance for the Lorde certainly doeth especially stande vppon this that the Publicane earnestly acknowledging his owne misery and wretched estate onely fleeth to the mercy of God for though he was a sinner yet by obtaining free forgiuenesse he hopeth that God wil become fauorable vnto him In sum that he might obtain fauor he confesseth himselfe to be vnwoorthy of the same And certainly sith forgiuenesse of sinnes doeth onely reconcile vs to God it is necessary that we shoulde beginne there if we desire to haue our prayers acceptable to him Furrher he which before confessed himselfe guiltie and conuicte yet desireth to be pardoned banisheth himselfe from al confidence in works and that was the purpose of Christ to shew that God would not be entreated of any but of them which do fearfully flie to his onely mercy 14. This man departed to his house iustified This is an improper comparison for they were not both
in the synagogue many that heard him were astonied said from whence hath he thâ—se thinges and what wisedome is this that is giuen vnto him that euen such great workes are done by his handes 3. Is not this the carpenter Maries son the brother of Iames and Ioses and of Iuda and Simon and are not his sisters beere with vs And they were offended in him 4. Then Iesus saide vnto them a prophet is not without honour but in his owne countrey and among his owne kinred and in his owne house 5. And he could there do no great works saue that he laide his hands vpon a fewe sicke folke and healed them 6. â— And he meruailed at their vnbeliefe and went about by the Townes on euery side teaching  53. VVhen Iesus had ended Mathew meaneth not that Christ came presently after the end of those sermons into his own country for by Marke it appeareth that there was some distance of time But the meaning is when he had taught sometime in Iudea he returned againe to the Galileans of whome he was yet receiued but with small kindnesse Luke rehearseth almost the like hystorie in the 4. chap. yet not the same Neither is it any wonder that his countrey men were now offended at the beginnings of Christ accounting his base house his obscure and meane maner of bringing vp so that they murmured against his doctrine and they persisted after in the same malice so that they ceased not to slaunder him as oft as he would execute the office of a Prophet amongst them Therfore this second reiecting of Christ declareth that the citizens of Nazareth were not amended by this time that he was away but the same contempt was alwaies a let vnto them from hearing Christ. 54. So that they were astonied They are astonied being moued at the newnesse of the matter that Christe which had not bene brought vp in learning but had bene occupied euen from his youth vnto his mans estate in an handy craft should be such a Doctor and should vtter diuine wisdom VVhen they ought to haue beholden the hande of God in this myracle their vnthankefulnesse made them that they spread darknesse vpon theÌ„selues They are enforced to wonder will they nill they yet they despise him VVhat is this else then to cast away a Prophet taught of God because he came not out of the schole of meÌ„ And they ouerthrow theÌ„selues in their owne confession when as they giue so notable a testimonie to the doctrine of Christ which findeth yet no place in them because it hath not the vsuall originall from the earth VVhy doe they not rather lift vp their eyes into heauen that they might learne that that came from God which excelleth mans reason Furthermore the myracles ioyned to the doctrine ought to touche them depelier or at least to waken them from sleeping in too much securitie that they might giue the glory to God for certainly while God dealeth by vnwonted meanes he doeth so much the more euidently shew the power of his hande yet this was the very cause why the Nazarites so malitiously drew a veile ouer their eyes Therefore we see that simple ignorance did not hurt the menne but they willingly tooke offences to themselues least they should follow whether God calleth them It behoueth vs rather to reason on the coÌ„trary part where humane meanes doe want the power of God doeth euidently shewe it selfe that he might haue the whole praise to himselfe 55. Is not this the carpenters sonne VVe know that it was by the woÌ„derful counsel of God that Christ kept himself in a priuate life vntil he was 30 yeres old Hereof the Nazarites wickedly and vniustly tooke an offence when they ought rather reuerently to embrace him as one sodainly falne from heauen They see God working in Christ thereof of sette purpose they turne their eyes to Ioseph and Marie and all his kinsfolkes whose estate was meane and base to be as a vaile drawne betweene them and the manifest light VVe haue sayd other where before that all kinsfolkes are called brethren after the maner of the Hebrewes VVherefore Heluidius imagined too fondly that Marie had moe sonnes because there is mention made so oft of the brethren of Christ. 57. A Prophet is not without honour I haue expounded this sentence more largely in the 4. chap. after Iohn It may be this was a generall Prouerbe that they which excel in excellent gifts are no where lesse esteemed then in their owne country wherin the vnthankfulnesse of these men bewraieth it selfe which the more familiarly God offreth himselfe so much the more boldly they refuse him in the gifts of his spirite yet I doe willingly subscribe to Chrysostome who thinketh that the Iewes were specially reprehended by this saying But that which was wont to be spokeÌ„ against the whole nation Christ doth properly apply to his countrey menne the Galileans for he was neuer lesse estemed in any place then where he was borne VVherfore he reproueth them worthily that when they ought to haue bene the first that should haue embraced the grace offred them they reiecte it farre from them for it is too absurde that a Prophet of GOD should be despised in that place where he was borne to whome others as out of a straunge place doe come with great desire 58. He did not many great workes there Mark speaketh more Emphatically that he could not doe any great worke there Yet in the substance of the matter they agree very wel the way was shutte vp against Christ by the wickednesse of his owne citizens that he should not worke many myracles amongst them He had giueÌ„ them some tast they do willingly amase themselues least they should vnderstand any thing Therefore Augustine doth aptly compare faith to the open mouth of a vessel but he sayth that infidelitie is like to a couer wherwith the vessel is couered lest it shuld receiue the liquor powred in of God And truely the matter is euen so for when the Lorde seeth that we receiue not his power at length he withdraweth the same and yet in the meane while we complaine that 〈◊〉 want his helpe which our incredulitie driueth and remoueth farre from vs. Marke by sayinge that Christe coulde not amplifieth the offence of them from whome his goodnesse was staid for certainly the vnbeleuers do as much as in them lieth holde backe the hand of God by their obstinacie not that God is ouercome as an inferiour but because they permit him not to shewe his power That yet is to be noted which Marke addeth that notwithstanding there were some sicke folke healed For hereby we gather that the goodnesse of Christ did striue with their malice that it might goe beyond the hinderances VVe doe finde the same in God daily for though that necessarily and iustly he withholdeth his power because the way for him to vs is not open yet we see that he making himselfe a way through places impassable
ceaseth not to do vs good A wonderfull contention that when we doe by all meanes endeuour to ouerwhelme the grace of God least it should come vnto vs yet that as conquerour breaketh out and as it were in despite of vs it becommeth effectuall Math. 14. Marke 6. Luke 9. 1. At that time Herode the Tetrarche hearde of the same of Iesus 2. And sayd vnto his seruauntes This is Iohn Baptist He is risen again frō the dead and therfore great works are wrought by him 14. Then king Herode hearde of him for his name was spread abroade and sayde Iohn Baptist is risen againe from the deade and therefore great workes are wrought by him 15. Other sayde it is Elias and some sayd It is a Prophet or as one of the Prophets 16. So when Herode hearde it he sayd It is Iohn whome I beheaded he is risen from the dead 7. Nowe Herode the Tetrache heard of all that was done by him he doubted because that it was sayde of some that Iohn was risen againe from the dead 8. And of some that Elias had appeared and of some that one of the old Prophets was risen againe 9. Then Herode sayd Iohn haue I beheaded VVho then is this of whom I heare such things and he desired to see him The Euangelists do therfore report this that we might know that the name of Christ was much spoken of euery where so that ignorāce might not excuse the Iewes For otherwise this doubt might haue crept into the mindes of many men how should it come to passe that Christ liuing vpon the earth shoulde rest quietly in Iudea as if he were thrust vppe into a corner and had reuealed his diuine power to none Therfore the Euangelists doe nowe witnesse that the fame of him was spred euery where so that it came euen into Herodes court 2. He sayd vnto his seruaunts It is gathered by the woordes of Luke that Herode had not this in minde of himselfe but this suspition was thrust into him by the common rumour of the people Neither doe I doubt but that the hatred of the Tyrant and the detestation of the cruell slaughter should giue occasion of speaches as it commonly commeth to passe This superstition did sticke in the mindes of men euery where that the deade returned into life vnder an other person as it is sayd other where Nowe they take that which was next that Herode by killinge cruelly that holy man obtained not that which he hoped for because that hee being raised from the dead by the wonderfull power of God shoulde become a more sharpe enemy and auenger of his sinnes Yet Marke and Luke do declare that mē spake diuersly namely that some thought him to be Elias others some one of the Prophets or which was equall to the Prophets in excellencie of the spirite VVhy they shoulde imagine it of Elias rather then of any other we haue spoken other where Because God had promised by Malachie 4. 5. that Elias shoulde come who shoulde gather together the Church dispearsed they fondly drewe the Prophesie to the person of the man when as the simple comparison should be in this meaning least the comming of the Messiah should be obscure and hidde and least the grace of redemption should be kept vnknowne from the people a certaine Elias shall goe before him such a one as he was in times past which restored the ruinous estates and ouerthrowne worship of God Therefore he shall goe before in singular power of the spirit that he might make manifest that great day The Iewes as they were grosse interpreaters hadde drawen this to that Elias the Thesbite as if that he shoulde execute the office of a Prophet againe Yet others doe imagine that either some one of the olde Prophets was risen or that he should be some great man and excellent as they were Also it is wonderfull when they were of diuers opinions yet the truthe came in none of their mindes especially when as the reckening of the time it selfe should directe them to Christe God had promised them a redeemer which should bring helpe to the miserable the lost The extreme necessity whereinto they were cast did then especially require helpe of God The Redemer is present as is partly witnessed by the crying of Iohn and partly he himselfe testifieth of his owne office They are enforced to acknowledge some diuine power in him yet falling to their owne deuises they chaunge him into an other personne So truely the world through wicked vnthankfulnesse vseth to extinguish the graces of God offred to thē In respect of Herode himselfe as I touched a little before he conceiued the opinion that Iohn was raised not with any ioy but as euill consciences doe quake fearefully and doe bende at euery blast so he easily conceiueth that which he feared And God often scourgeth the vngodly with these blind terrours so though they hardē themselues of purpose neither are vexed by any other yet they obtaine no rest from that inwarde slaughterman but that he sharply scourgeth them Therefore greate woorkes are wrought by him It is woonder by what reason they were ledde to bring these thinges in Iohn in all the course of his preaching wrought no signe therefore it seemeth to be without all colour that they seeing a man notable through myracles shoulde imagine him to be Iohn but they thinke that these myracles were nowe wrought at the first by them to prooue his resurrection and which shoulde testifie that the holy Prophet of God was wickedly slaine by Herode and nowe came foorth as a manne halowed not to be touched but with reuerence least any durst be so bold as to violate him any more Therfore to worke workes by him that is they thought them to be wrought that hee might gette the more authoritie thereby and that it might be euident that the Lorde was with him Mathewe 14. Marke 6. Luke 3. For Herode had taken Iohn and bounde him and put him in prison for Herodias sake his brother Philips wife 4. For Iohn sayde vnto him It is not lawfull for thee to haue her 5. And when hee woulde haue putte him to death he feared the multitude because they counted him as a Prophet 6. But when Herodes birth day was kept the daughter of Herodias daunced before them and pleased Herode 7. VVherefore he promised with an othe that he would giue her what soeuer shee would aske 8. And shee being before instructed of her mother sayde Giue me heere Iohn Baptists head in a platter 9. And the kinge was sory neuerthelesse because of the othe and them that sate with him at the table he cōmaunded it to be giuen her 10. And hee sent and beheaded Iohn in the prison 11 And his head was brought in a platter and giuen to the maide she brought it vnto her mother 12. And his disciples came and tooke vppe his body buried it and went tolde Iesus 17. For
the care of them but hath alwayes help ready in his hand which he will bestow in the very moment 16. Giue yee to them to eate Because this miracle is fullyer expounded in the sixt chapter of Iohn least the repetition should be troublesome to the readers I had rather it shuld be sought there yet least nothing shuld be spoken here I will briefly set downe the summe Christ as yet hadde employed his labour to feed the soules now he also extendeth his pastorly office euen to the care also of the bodyes VVherein he also confirmeth that saying of his that to them that seeke the kingdome of God and the righteousnes thereof all other thinges shall then bee giuen Math. 6. 33. It is not to be hoped that Christ will alway in this manner giue foode to them that want and be hungry yet it is certeine that he will neuer suffer that his should want such thinges as should maintaine life but that hee would reach his hand from heauen when hee shal so see it meete for the helpe of their necessities But they which desire that Christ should nourish them must also learne not to desire exquisite deinties but to be content with barly bread That Christe commaundeth the people to sitte downe by companies was first for this purpose that they being so disposed into companies the myracle myght be the more euident Then that the men might be the easilyer numbred and when some should looke vpon others they might themselues be witnesses of this heauenly grace Thirdly because he saw the disciples so carefull hee would trye their obedience by commaunding them that which seemed in shew to be as a iest For it was wonder to what end Christe hauing no cates woulde make a shew of a banket To the same purpose also belong those things which followe the loaues were giuen to the disciples so that the wonderfull plenty should grow betweene their handes and so they shoulde be the ministers of the diuine power of Christ. For as if it were a small matter for them to be eye witnesses Christ would that they should feele and handle his power Two hundreth peeces of money here spoken of by Budeus account amounteth about the value of thirty foure Frenche poundes So they esteeme a litle bread for euery man at a French souse But when they had made account of so much bread which should suffice to feede the people but meanely their obedience deserueth no small praise while they simply obeying the commaundement of Christe doe commit the successe to his will and pleasure 19. He blessed Blessing is taken in this place as it is ofttymes otherwhere for giuing of thankes But Christ teacheth vs by his example that we cannot otherwise eate meates holyly and purely except we do shewe our thankfulnes to God out of whose hand they come vnto vs. Therefore Paule saieth 1. Tim. 4. 5. VVhatsoeuer meates God dooth giue to vs they are sanctified by the word of God and prayer VVherein he declareth that those as beastly men which neyther account of the blessing of GOD faythfully nor doe praise the same in giuing of thankes doe defile and pollute with the filthye pollutions of theyr owne infidelytie whatsoeuer was by the owne nature pure and againe the meat which they doe deuoure is polluted and defiled Christ therefore prescrybed to his a manner of eating least they should with wicked sacriledge prophane themselues and the benefites of GOD. The lyfting vp of the eies into heauen doe declare an earnest and a vehement affection of praiers Not that this gesture should be alwayes necessary when we do pray but because that the sonne of God would not neglect those ceremonies profitable for mans infirmity Also the lifting vp of our eies is a fit spur to stirre vp our sluggishnes for that our mindes are too much bent downward to the earth 20. They tooke vp of the fragments that remained VVhen as the fragments which were left after that so great a number of men were filled were twelue times more then was set downe at the first this gaue no small lyght to the myracle For all men vnderstoode thereby that Christe by his power did not onelye create meates for them of nothing whiche shuld suffice for the present vse but if neede should be he could also prouide for the necessitie to come Lastlye the myracle being wrought Christ would that this should be gathered againe to bee a notable testimony of the same that they which were filled with meate shoulde now at leasure behold the same But though Christ doth not dayly multiplye loaues neyther feedeth men without their handye labour or tyllage of the fields yet the fruit of this history exteÌ„deth euen to vs. For our slothfulnes and vnthankfulnes is the onely hinderaunce why we doe not see the aboundaunce of corne wherby we should liue encreased by the blessing of God dayly vppon vs Also that besides the refreshing and nourishing of vs there also remayneth seede for the grounde of one yeares encrease euery one of vs should thinke with himself that it is not without heauenly encrease if that the same wickednes hindred not whiche blyndeth aswell the eies of the minde as of the fleshe least they shoulde behold the manifest worke of God Also Christe declareth that as all things are giuen of the father to him into his hand so the meates with which we are fed doe slow and come to vs from his grace Math. 14. Mark 6. Luke 22. And straightway Iesus compelled his disciples to enter into a shippe and to goe euer before him while he sent the multitude awaye 23 And assoone as he had sent the multitude away he went vp into a mountaine alone to pray and when the euening was come he was there alone 24. And the ship was now in the mids of the sea and was tossed with waues for it was a contrary winde 25. And in the fourth watche of the night Iesus wente vnto them walking on the sea 26. And when his disciples sawe him walking on the sea they were troubled saying it is a spirite and cried out for feare 27. But straightwaye Iesus spake vnto them saying be of good comfort It is I be not afraid 28. Then Peter aunswered him and said Maister if it be thou bid me come vnto thee on the water 29. And he saide come And when Peter was come downe out of the ship he walked on the water to go to Iesus 30. But when he saw a mighty wind he was afraid and as hee beganne to sinke he cryed saying master saue mee 31. So immediately Iesus stretched forth huâ—band and caught him sayd to him O thou of litle fayth wherefore didst thou doubt 32. And assoone as they were come into the ship the wind ceased 33. Then they that were in the ship came and worshipped him saying of a trueth thou art the sonne of God 45. And straightway he caused his disciples to go into the ship and to go before on the
himselfe to a wilfull sluggishnesse The callinge of Christe and the present offering of eternall saluation was manifested to the Scribes as wel by the law and the Prophets as by his own doctrine which was confirmed by myracles There are very many suche at thys day which do pretende that in doubtfull matters they haue iust cause to suspēd their iudgmēt because y t a resolute determination must be waighted for Nay they think this a point of great wisdom of purpose to auoid all inquirie after the truthe As thoughe it were not a poynte of great slouthfulnesse to neglecte the eternall saluation of soules when as they so diligently prouide for those thinges which are of the flesh and of the earth and in the meane season to pretende vaine excuses of grosse and deepe ignoraunce But certaine vnlearned menne doe gather too muche absurdly out of this place that it is not lawfull by looking into the skie to iudge either of temperature or of stormes For Christe rather of the right course of nature argueth that they shoulde iustlye pearish for their vnthankfulnesse which are so quicke wicked in things pertaining to this present life and doe wittingly and willingly ouerwhelme the heauenly light with their owne blockishnesse Mark addeth that Christe sighed in spirite in which wordes he declare it that he took it grieuously bitterly when hee saw these vnthankfull menne so stubburnely to resiste against God And certainly it becommeth all them that are studious of the glory of God and carefull of mannes saluation that nothinge wounde them deepelier with sorowe then when they see the vnbeleeuers of sette purpose stoppe vppe from themselues the meanes whereby they should beleeue and to apply al the witte they haue to that purpose that they might darken the lighte of the woorde and woorkes of God with their mistes I thinke that the worde Spirite is putte heere Emphatically that we might knowe that this sigh◠came of the deepe affection of his heart least any Sophister shoulde say that Christe made but an outwarde shewe of sorowe which he fealt not inwardly For it coulde not be otherwise but that holy soule which was gouerned by the spirite of zeale shoulde be altogither grieued at suche vngodly frowardnesse 57. VVhy iudge you not of your selues Heere Christ openeth the fountaine from whence the mischiefe sprange and toucheth the bile it selfe as it were with a launce namely for that they descended not into their owne consciences nor made there any searche with themselues before God what is right For heereof commeth it that the hypocrites are so proude in their quarelling and that they cast foorth such arrogant speaches into the aire without regarde they gather not their sences togither neither doe they sette themselues before the iudgement seate of GOD that truthe being once knowen mighte haue the victorie Further that which Luke sayeth was spoken to the multitude differeth not from that whiche Mathewe and Marke reporte because that it is probable that Christe did generally bende his speache agaynste the followers and disciples of the Scribes and other suche like contemners of God whome he sawe to be too many so that this complaint or rebuke lighted vppon the whole company of those lewde ones MATH 4. The wicked generation This place was expounded in the 12. chapter And the summe is that the Iewes were satisfied with no signes but that their wicked desire did still prouoke them to tempt God Neither doth he simply cal them an adoulterous generation because they desire any signe which God sometime graunteth to his children but because they or purpose prouoke God therefore hee sayeth that he shall be restored to them again aliue as Ionas was So Mat. reporteth Marke maketh no mention of Ionas yet hath the same sense For this neither could serue for a signe vnto them that Christ being raised frō the dead would send forth the sounding voyce of his gospell into all places Mathew 16. Marke 8. Luke 12. 5. And when his disciples were come to the other side they hadde forgotten to take breade wyll them 6. Then Iesus sayd vnto them Take hede and beware of the leauen of the Pharisies and Sadduces 7. And they thought in themselues saying It is because wee haue brought no bread 8. But Iesus knowing it sayd vnto them O yee of little faith why thinke yee thus in your selues because yee haue brought no breade 9. Do ye not yet perceiue neither remember the fiue leaues when there were fiue thousande menne and howe many baskettes tooke yee vppe 10. Neither the seuen leaues when there were 4000. men and howe many baskets tooke yee vp 11. VVhy perceiue yee not that I said not vnto you cōcerning bread that ye shoulde beware of the leauen of the Pharisies and Sadduces 12. Then vnderstode they that he had not sayd that they shoulde beware of the leauen of breade but of the doctrine of the Pharisies and Sadduces 14. And they hadde forgotten to take bread neither hadde they in the shippe with them but one leafe 15. And he charged them saying Take hede and beware of the leauen of the Pharisies and of the leauen of Herode 16. And they thought amonge themselues saying It is because we haue no breade 17. And when Iesus knewe it he sayde vnto them VVhy reason ye thus because ye haue no bread perceiue yee not yet neither vnderstand haue ye your hearts yet hardened 18. Haue yee eyes and see not and haue yee eares and heare not and doe you not remember 19. VVhen I brake the fiue leaues among the fiue thousand how many baskettes full of broken meate tooke yee vppe they sayde vnto him twelue 20. And when I brake seuen among foure thousand howe many baskettes of the leauings tooke ye vp and they sayd seuen 21. Then he sayd vnto them how is it that yee vnderstand not 1. In the meane time there gathered togither an innumerable multitude of people so that they trode one an other and he beganne to say to his disciples firste take heede to your selues of the leauen of the Pharisies whiche is hypocrisie 5. VVhen the disciples were come Heere Christ of the former matter taketh occasion to exhort his disciples to keepe themselues from all corruptions which might hinder sincere godlinesse The Pharisies had bene there a litle before who had giuen testimonie of a poysoned frowardnesse The Saduces had kept them companie of the other side Herode a moste vile aduersary and corrupter of sound doctrine The disciples being amongst these daungers it was necessary that they shoulde be warned to looke to themselues for when as the wisedome of man doeth incline of it selfe to vanitie and errours when leude deuices false doctrines and suche other mischiefes doe compasse vs about there is nothing more easie for vs then to fall away from the true and naturall puritie of the woord of God If it come to passe that we be so ensnared it can neuer be that true Religion should haue full
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 〈◊〉 to him a certaine manne and kneeled downe to him 15. And sayd master haue pitye on my sonne for hee is â—uâ—atike is sore vexed for ofttimes he falleth into the fire and ofttimes into the water 16. And I brought him to thy discâ—ples 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 weÌ„t out of him and the childe was healed at thâ—◠〈◊〉 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 behâ—ld 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 dâ—mme spirite 18. And where soeuer hee takeh him hee teaâ—eth him and hee 〈◊〉 and 〈◊〉 his teethe and pinâ—th 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 taâ—e him and hee fell downe on the ground â—alowing and foâ—â—inge 21. Then he asked his father Howe longe time is it since he hath 〈◊〉 thus And he sayde of a childe 22. And oft times hee 〈◊〉 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 straightâ—waye 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 â—ore 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 haâ—e 39. And 〈…〉 him that he femeth and with muche â—ayne 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
is to be so throughly afflicted that we shal be but little from death And also that the Lord kindleth a torche or light at the furious rage of sathan to shewe foorth his grace for when as men were astonished at that horrible sight thereby the power of Christ which presently folowed might be the better discerned of them 21 Of a childe Heereby we gather that this was not inflicted as a punishment for the sinnes of the manne but was the secreate iudgement of God It is certaine that the infantes when they come firste oute of the wombe of their mother are not innocent before God and guiltlesse but Gods scourges haue sometime secreat causes and that for the triall of our obedience Neither doe we otherwise yeelde that honour that is due to God then if we do reuerently and modestly adore his iustice euen when it is hidden from vs. If any man desire to knowe more of this matter he may search in that place of the ninthe chapter of Iohn neither this manne hath sinned nor his parents 22. And if thou canst doe any thing helpe vs. VVe see howe little honour he yeeldeth vnto Christ for he thinking him to be some Prophet whose power is finite within measure he commeth vnto him doubting But the first foundation of faith is to embrace the immeasurable power of God Also it is the first entrance to prayers to extoll the same aboue all letteâ— so that we may be certainly perswaded that we pray not in vaine And because that this man thought of Christe no otherwise then as of a man his false opinion is corrected for it behoueth that he shoulde beleeue that he might be capable and fit to receiue the grace desired Christ doth not plainly reproue the man in his answer but turning back again vpon him an other way that which he had spoken euill he sheweth him his faulte and teacheth him to seeke a remeady For this exception If thou canst beleue is as much as if he should haue sayde Thou desirest me to helpe thee if I can doe any thing But thou shalt finde in me a fountaine of power that cannot be drawne drie if that thou bringest a measure of faith large enough Heereof may be gathered a profitable doctrine whiche generally belongeth vnto vs all The Lorde is not the lette that the great bountifulnesse of his goodnesse sloweth not from him vnto vs but it must be imputed to the narow straites of our faith that it stilleth downe to vs as it were drop after drop nay ofttimes we caÌ„not feele a drop because that our vnbeliefe stoppeth vp our heart But in vaine would some subtel men shew themselues heere as if Christ would teach that manne coulde beleeue of himself when as he had no other purpose then to cast vpon men the fault of their owne weakenesse so oft as they doe weaken the power of God by their owne vnbeliefe 23. All things are possible to him that beleueth It is not to be douted but that Christ taught that the fulnesse of al good things was giuen vnto him of his father and that any kinde of helpe cannot be hoped for from him alone otherwise then as from the very hand of God as if he shoulde haue sayd onely beleeue and thou shalt obtaine But howe faith shall obtaine any thing we shall see a little after 24. I beleeue Lord. He sayeth that he beleeueth and yet confesseth himselfe to be an vnbeleuer though these two seeme to be contrary yet there is no man which hath not the triall of it in himselfe for where as there is not a perfect faith any where it followeth that they are in part vnbeleeuers yet so God of his mercy pardoneth vs and accounteth vs faithful for that litle portioÌ„ of faith Yet it behoueth vs diligently to shake of the dregs of infidelitie which doe sticke in vs and to striue with them and to craue of the Lorde that he woulde correcte them and as oft as we are in this conflicte to flie to him to helpe vs. If we well consider what is giuen to euery man it shall easily appeare that there are very fewe that haue an excellent faith fewe that haue a meane faith and that the most haue but a small measure Mathewe 17. Mar. 9. Luke 17. 19. Then came the disciples to Iesus apart and sayde VVhy coulde not we cast him out 20. And Iesus sayd vnto them Because of your vnbeliefe for verily I say vnto you if yee haue faith as much as is a graine of mustard seede yee shall say vnto this mountaine remooue hence to yonder place and it shall remooue and nothing shall be vnpossible vnto you 21. Howe best this kinde goeth not out but by praier and fasting 28. And when he was come into the house his disciples asked him secreatly why could not we cast him out 29. And he sayd vnto them This kinde can by no other meanes come foorth but by prayer and fasting 5. And the Apostles sayde vnto the Lorde increase oure faith 6. And the Lord sayde if ye had faith as much as a graine of mustarde seede and shoulde say vnto this Mulberâ—e tree plucke thy selfe vppe by the rootes and plant thy selfe in the sea and it should euen obey you 19. Then came the Disciples The Disciples do maruell that the power which once they hadde is taken from them when as they depriued themselues therof through their owne fault Therefore Christ assigneth this want to their vnbeliefe and that sentence which he touched before he rehearseth againe and prosecuteth more at large that nothing is impossible to faith It is certaine that it is an hyperbolicall kinde of speache when as he sayth that by faith trees mountains shuld be remoued Yet the sum tendeth to this purpose that God will neuer leaue vs so that we would open the doore to his grace Neither is his meaning that God will giue what soeuer commeth rashly in our minde or thought nay when as nothing is more contrary to faith then the rash vnaduised vowes of our flesh it followeth that where faith raigneth euery thing is not confusedly desired but that which the Lorde alloweth Therefore this sobrietie must be holden that we desire not more then that which he hath promised vs and that our praiers be restrained to that rule he set downe If any man obiecte that the disciples knew not whether it pleased the Lord that the Lunatike should be healed the answer is ready that these things befell through their owne fault For Christ nowe speaketh of a speciall faith which had his secreat forces as the preseÌ„t matter required And this is that faith whereof Paule maketh mention in the 1. Cor. 12. 9. Then how came it to passe that the disciples were spoiled of that power of the spirite which they had before for the working of myracles but that they had choaked it with their owne slouthfulnesse But that which Christe spake of a perticular faith according to the circumstance
the kingdome of Christ there were pastours which laboured diligently and faithfully in building of the church but yet because this must needes be fulfilled it behooueth vs wisely to discerne betweene them And the holy Ghost hath purposely forewarned vs least any man shoulde hee deceiued by a vaine title and dignity of calling This was the Lordes doing Because the common capacitie of man could not conceiue how the pastours of the Church themselues shoulde reiect the sonne of God their Prince the Prophet calleth them backe to the secreat councell of God which thoughe we cannot conceiue in our vnderstanding yet may we beholde and wonder at it Therefore we must knowe that here is cutte off all occasion of questioning and expresly forbidden that no man should esteeme or measure the nature of the kingdome of Christ by the reason of flesh For the simplicity of it is wonderful which the Prophet exhorteth vs to reuerence for that his wil was so to abase it to the capacity of our vnderstanding Thou wilt allowe no more of the kingdome of Christ then seemeth probable to thee and the holy Ghost sayth that it is a mystery worthy of great admiration because it is hidde from the eyes of menne Therefore so ofte as there is mention of the beginning restitution state and the whole preseruation of the Churche let vs remember not to consult with our senses but giue the honor to the power of God and haue his secreat woorke in admiration Here also is set downe a secreat opposition betweene God and men for we are not onely commaunded to imbrace the wonderful maner of gouerninge the church because it is the worke of God but we are also called back from that fonde estimation of men which often darkeneth the glory of God As if the Prophet should haue sayd though men excell in glorious titles yet he doth very ouerthwartly that shall oppose theÌ„ against God wherby the diuelish wickednesse of the Papistes is confuted whiche doubteth not to preferre the determination of their Church before the woord of God For whereof doeth the aucthority of the woorde of God depende according to their opinions but of the pleasures of men so that there is no more authority left vnto God then that which he receiueth by the allowance of the Churche But the spirite teacheth vs farre otherwyse in this place namely that assoone as the maiestie of God shal appeare that all the world keepe silence 43. Therefore say I vnto you Christ directed his speache thus farre to the guids gouernors but before the people but now he speaketh likewise to the people themselues he had good cause so to do for that they assisted and holpe the Priestes and Scribes to hinder the grace of GOD. The Priestes were the beginners of this mischiefe but the sinnes of the people hadde already deserued to haue so corrupt and degenerate pastours to be shorte the whole bodye was bent with like malice to resiste God And this is the cause why Christ pronounced the horrible vengeance of God so generally against them all For as the priestes were puft vppe with their authoritye so the rest of the people was proude of theyr pretensed title of adoption Nowe Christe declareth that God is not bounde vnto them and that it shall therefore come to passe that the honour which they haue made themselues vnwoorthy of shall be bestowed otherwhere And this was once spoken to them but it is wrytten for all our sakes that if God shall chuse vs for his people that wee become not wanton with a vaine and wicked confidence of the slesh but lette vs againe endeuour to shewe our selues suche children towardes him as he requireth For if he spared not the naturall braunches what shal become of them that are grafted in Rom. 11. 21. The Iewes thought that the kingdom of God belonged vnto them by right of inheritance therefore without all care they became hardened in their sinnes VVe against nature do presently succede in their place and therfore it is much lesse tied vnto vs except we be râ—ted in true godlines And as we ought to be afraid of this that Christ sayth that they shall be depriued of the kingdome of God which shall prophane the same so the perpetuitie of the same which is here noted may comfort all the godly For Christe doeth declare in these woordes that thoughe the wicked doe beate downe the worshippe of God amongst them yet they shall not bring it to passe that the name of Christe shoulde be abolished and that true religion shoulde pearish because that God in whose hande all the endes of the earth are wil finde a seat and dwelling plate for his kingdome other where Thyâ— moreouer is to be learned out of this place that the Gospel is not therefore preached that it shuld lie barren and idle but that it might fructifie 44. VVhosoeuer shall fall on this stone Christe doeth more fully confirme the former sentence that he loseth nor waÌ„teth not any thing by that the wicked doe reiecte him for though their obstinacy be hard as stone or yron yet he will breake them in their owne hardnesse so his glory shall the more appeare in their destruction He sawe a wonderful vntowardnesse in the Iewes therefore it was necessary that this vengeance shoulde in this order be seuerely pronounced against them least they should pearish in their security This doctrine doeth partly teache vs with a tender and flexible heart quietly to deliuer our selues to be tamed by Christe partly also he confirmeth his against the ouerthwart and furious violences of the wicked whome hee will at the lengthe moste fearefully destroy They are sayde to fall vppon Christ which thrust at him to ouerthrowe him not that they clinie vppe higher then he but because theyr madnesse doeth cary them so farre foorth that they endeuour to pull Christ downe from on high But he declareth that they onely preuaile in this that in this conflicte they themselues shall be broken in pieces But whereas they shal lift vp theÌ„selues so proudly he telleth them before that they shall bring an other thing to passe namely that they shal be ground to pieces vnder that stone against the which they haue so boldly thrust 45. They perceiued that he spake of them The Euangelistes do declare how little Christ profited among them least we shoulde marueile because the doctrine of the Gospell doeth not winne all menne at this day to obey it Let vs also learne that it cannot otherwise be but that threates should make the wicked more and more madde For as God sealeth his woorde in our hearts so hee also woundeth wicked consciences with his hotte yron VVhereby it commeth to passe that vngodlinesse doeth the more burne out and shew it self Therfore we must pray vnto him to bring vs to a willing feare least the naked feare of his vengeance shuld more exasperate vs. That the only feare of the people restraineth them that they lay
charity towardes menne The aunswer is though the worshippe of God is farre more excellent and pretious then all the dueties of a ryghteous lyfe yet the outwarde exercises of them are not of themselues of that value as to ouerthrowe charitie For wee knowe that charitie pleaseth GOD simplye and of it selfe when as hee doth not regarde nor allowe of sacrifices but to an other ende Note that hee speaketh heere of naked and vaine sacrifices for Christ dooth oppose a faygned kynde of holynesse againste true and sincere honestye The same doctrine is found also in diuerse places of the Prophets that the hypocrites might know that the sacrifices are of no value which are not offred in spirite and trueth for God is not pleased with the sacrifices of beastes where charitie is neglected 34. Then when Iesus sawe It is vncerteine whether this Scrybe did profitte anye further afterwardes or no but beecause hee sheweth himselfe apt to be taught Christ reached his hande forth vnto him and teacheth vs by his example to helpe them in whome there appeareth some beeginning eyther of readinesse to be taught or of right vnderstanding For it seemeth that Christ said that this Scribe was not farre from the kyngdome of heauen for two causes namely because he would yeeld to his duety and did wisely discerne the outward profession of the worship of God from the necessary dueties of neighbourhood Further Christe tolde him that hee was not farre from the kingdome of GOD not so much to praise him as to exhort him to goe forwarde and in his person he encourageth vs al that being once entred into the right way we shuld goe the cheerefullier forward By these wordes we are also taught that many while they are yet in errour doe yet with closed eyes come to the waye and are by this meanes prepared to runne in the race of the Lord when tyme shall serue That which the Euangelistes doe saye that the mouthes of the aduersaries were stopt so that they durste not tempte Christ any more must not so be taken as if they ceased and left of their obstinate frowardnes For they fretted inwardly as wilde beastes vse to doe when they are shutte vp in caues or as fierce horses doe byte vppon the brydle But the more they shewed themselues hard harted and their rebellion not to be vanquished the more notable triumph did Christ get vpon them both And this his victory must not a little encourage vs neuer to bee amased in defending of the trueth being sure of the successe It shal come oft times to passe that the enemies shall frowardlye lift vp thēselues euen to the end but God will bring it to passe at the length that this madnesse shall fall vppon their own heades and the trueth shall notwithstanding proceede with the victory Math. 22. Mark 12. Luk. 20. 41 VVhile the Pharises were gathered togeather Iesus asked them 42. Saying what thinke yee of Christ whose Sonne is hee They sayde vnto him Dauids 43 Hee sayd vnto them how then doth Dauid in spirite call him Lord saying 44 The Lorde saide to my Lord sitte at my right hande till I make thine enemies thy feotestoole 45 If then Dauid called him Lorde howe is hee his sonne 46 And none could answere him a word neither durste anye from that daye forth aske him any moe questions 35 And Iesus aunswered and saide teaching in the Temple How say the Scribes that Christe is the sonne of Dauid 34 For Dauid himself said by the holy Ghost the Lorde said to my Lord sitte at my right hand till I make thine enemies thy footstoole 37 The◠Dauid himselfe calleth him Lorde by what meanes is he then his sonne And much people heard him gladly 41 Then hee saide vnto them howe saye they that Christ is Dauids sonne 42 And Dauid himself saith in the booke of the psalmes The Lorde saide vnto my Lord sitte at my right hand 43. Till I shal make thine enemies thy footestoole 44 Seeing Dauid calleth him Lord howe is hee then his sonne 42. VVhat thinke ye of Christ Marke and Luke doe more plainly declare why Christe asked this question namelye beecause the Scribes had this corrupt opinion amongst them that the promised Redeemer should bee some one of the sonnes and successours of Dauid who should not bring with him any thing more excellent then the nature of manne For presently euen from the beginninge Sathan endeuoured by all the meanes he coulde to thrust in some fained Christ who should not be the true mediatour betweene God and men Because that God had so often promised that Christe shoulde come of the seede or loynes of Dauid this perswasion was so deepely setled in the hearts of all menne amongst the Iewes that they would neuer be drawen from this perswasion to beleue that he shoulde not haue the nature of man Therefore Sathan suffered them to acknowledge Christe to be very man and the sonne of Dauid because he should haue tempted in vaine to ouerthrow this article of the faith but that which was worse he spoyled him of his Godheade as if he shoulde bee some one of the sonnes of Adam And by this meanes the hope of the eternall life to come and the spirituall righteousnesse was abolished But since that Christe came into the worlde heritikes haue endeuoured by many engines or snares to ouerthrowe sometime his manhoode sometime his Godheade least that hee shoulde haue full power to saue vs or least that we shoulde haue familiar accesse vnto hym Further sith that the hower of death was now at hand the Lorde himselfe would make his Godheade knowen that all the godly might without feare put their confidence in him For if he were only man it were neither lawfull to glory in him nor to hope to be saued by him Now we vnderstand his purpose that he shewed himselfe to be the sonne of God not so much for his owne sake as that he might establish our faith on his heauenly power For as the infirmity of the fleshe wherein he came neare to vs maketh vs bolde to approche neare vnto him so if that onely shoulde be before our eyes it would rather fill vs with feare and desperation then make vs to be of good hope Yet it is to be noted that the Scribes are not reprehended because they taught that Christ shoulde be the sonne of Dauid but because they imagined Christ to be meere manne who shoulde come from heauen to take vpon him the nature and person of a man Neither doeth the Lord speake these woordes expresly of himselfe but he simply sheweth that the Scribes were in a wicked errour which only loked for a Redemer from the earth and of the progenie of man But thoughe it was an olde opinion amongst them yet we gather by Mathew that they were asked before the people what they thought 43. Howe then doeth Dauid in spirite The saying of Christe that Dauid spake in spirit is a forceable and vehement speache For he
they should make their ennemies ashamed But thoughe Christe giueth at the same tyme a minde and power to speake yet I do thinke that he meant another thing by ioyning these two words togither as if that Christ shuld promise that he woulde gouerne their tongues so that they shoulde answeare wisely and to the purpose He addeth further that this wisedome shoulde haue the victory against all theyr ennemies because they coulde not resist nor speake agaynste the same Not that their impudencie should giue place to the truthe but because the truth against the which they sette themselues in vaine should triumph ouer their frantike boldnesse And I would that all men that are required to make confession of their faith woulde repose themselues in thys hope for then the power and maiestie of the spirite would shewe it selfe farre otherwise to the ouerthrowe of sathans ministers Now while we are caryed partly by our owne sense and puffed vppe with pride we runne headlong rashly or goe further forwarde then is mere and partly we are withholden and restrained with peeuish fearfulnesse and wofull experience sheweth that we are destitute of the grace of God help of his spirite Further when in Mathew and Marke Christ calleth it the spirite of the father which speaketh in vs and sayeth heere that hee himselfe will giue vs a mouth we do gather that it is proper and peculiar to him to directe vs by the spirite LVKE 19. By your patience possesse your soules Christe doth here teache his disciples a farre other way to preserue life then the reason of manne would teache For euery manne doeth naturally desire to keepe his life in safety and we doe all seeke for those meanes of preseruation which wee thinke to be best and we flee from all daunger to be short we seeme not to liue except we be well garded And Christ giueth vs this fortresse for our life that we should walke through fire water and swordes alwayes in daunger of death And truely no manne committeth his spirite rightly into the hand of God but he which is alwayes ready to die and learneth euery day to liue In summe Christ commaundeth vs to possesse our life both vnder the crosse and amongst the continuall terrours of death MATH 10. And then shall many be offended Nowe he rehearseth the temptations which shall come by euill examples And this is very grieuous and harde to ouercome when Christ himselfe should be a stone of offence to many whereat some shoulde stumble or others at the sighte thereof should goe backwarde and others doe fall away 1. Peter 2. 7. 8. And it seemeth to me that Christ in this woorde comprehendeth diuers kindes of troubles because they doe not onely fall away which were entred into a right course but many become enemies to Christ others forgetting modesty and equity become raginge madde others become prophane men and cast of all sense and feeling of godlinesse others do take themselues liberty in such troubles to commit sinne 11. Many false prophets shall arise This admonition differeth frō the former where Christ sayeth before that many shuld come in his name For there he spake onely of the deceiuers which shortly after the entrance of the gospel shuld fain thēselues to be Christes But now he saith that there shuld false teachers arise which shuld corrupt the foūd doctrine with errours as Peter teacheth that the church shuld be in no lesse dāger of this mischiefe vnder the gospel then it was before vnder the law 2. Pet. 2. 1. wherfore there is no cause why errors the subtil practises of sathan the corruptions of godlines shuld ouerthrow the minds of the godly because that no man is rightly established in Christ but he which hath learned to stād against such assaults For this is a right trial of our faith when it standeth without remoouing against such false doctrines as shal arise And he doeth not only say that false prophets shall come but also that they shal be so subtile as to deceiue so as they shal draw sectes after them And heere we haue neede to take great heede because the multitude of them which follow errours do as a violent storm enforce vs to turne our course if we be not throughly setled in God whereof there is somewhat spoken before 12. Because that iniquitie shall abounde No man should be ignorant howe farre and wide this mischiefe shoulde spreade it selfe but very fewe doe marke it For sith the light of the Gospell doth more plainly discouer the malice of men the desire to doe well waxeth colde and is almost quenched euen in good and well minded men For euery man thinketh with himselfe that those things are loste which are done for this or that man for that experience and daily vse declareth that all menne almost are vnthankefull or faithlesse or wicked Truely a great a dangerous temptation For what can bee more absurde then to allowe of that doctrine which seemeth to ouerthrowe the loue of godlinesse and the force of charitie But where the Gospel taketh place charitie with the heat wherof the hearts of all men should be enflamed rather waxeth colde But the fountaine of this mischiefe must be noted which Christe vttereth thus For many doe waxe faint because that for weakenesse they cannot stand in the floud of iniquitie which floweth euery where Christ then requireth his disciples to be thus strong as they may stande fast in these wrastlings As Paule commaundeth 2. Thes. 3. 13. that we should not be weary of behauing of our selues louingly and kindely Therfore though the loue of many being ouerwhelmed with the abundance of sinnes shoulde waxe colde Christ sayeth that this let must also be ouercome least that the faithfull for such euil exāples shuld giue ouer as men tired Therfore he rehearseth that sentence that no man can be saued but hee which shall striue lawfully and shall continue to the ende 14. And this Gospell of the kingdome shall be preached VVhen the Lorde had preached suche a sermon as had giuen no small occasion of sorowe thys consolation was added in very good time either for the raising vp of the mindes ouerthrowen or for the strengthening and staying of them that are falling for what soeuer sathan shall deuise and how many stirres so euer he shall make yet the Gospell shall goe forward vntill it be spredde through the whole world And though this was incredible yet it behooued the Apostles hauing this warrant of their maister to hope well beyond hope and with courage to goe forwarde to discharge their calling Some doe obiecte the Antipodes and other people which do dwel farre away which as yet haue heard nothing of Christ but it is easily answeared For Christ doeth neither note all the perticular partes of the world neither doeth he appoynt any certaine time but only sayeth that the Gospell which all men thought shoulde bee speedily banished out of Iudea the proper dwelling place shoulde be spred to the
Daniel As if he should haue sayde settle your selues neither vpon the temple nor ceremonies of the law for god hath brought them to an end and hath declared before that when the redemer should come the sacrifices should cease neither let it trouble you to be separated from your nation God hath also in time foretold his children of the casting away of this nation Also such forewarning auaileth not onely to take away the occasion of offence but also to comforte the mindes of the godly that they knowing that GOD beholdeth them in extreeme miseries and regardeth their saluation might flee to that holye anker wherby amongst most cruel stormes they may haue a sure safe roade But before I goe any further this place which Christe citeth must be examined First it is certaine that the Angel in the 8. chapt doeth not directly speake of the latter destruction wherof Christ maketh mention in this place but of a temporall spoyle which the tyrante Antiochus made But a little after as well in the 9. as in the 12. the Angell foretelleth the ende and as they call it the abrogation of the ceremonies of the law which should be perfourmed at the comming of Christ. For after that he had exhorted the faithfull to cōtinue constant without yelding and had tolde before that the comming of Christ should put an ende to the ceremonies and had giuen the outwarde prophaning of the temple for a signe to them at the length he appoynteth in the 12. chapter a certaine time as well for the destruction as for the restoringe From the time sayeth he that the daily sacrifice shall be taken awaye and the abhomination of desolation set vp there shall be a thousand two hundreth and ninety dayes Blessed is he that wayteth and commeth to the thousand three hundreth and fiue and thirty dayes I know that this place is diuersly wrested because of the hardnesse of it but I thinke that thys is the simple meaning of it after that the Angel had declared that the temple should be once purged from the pollutions and idolles whiche Antiochus hadde brought in he sayeth that there shall a time come againe when it shal be prophaned a newe and it shall loose for euer all the holinesse and reuerence it had wythout hope of restitution And because this was a grieuous and sorrowfull message he calleth the Prophet backe againe to one yeare and two yeres and sixe moneths In whiche woordes there is noted as well the long continuance as the ende of euilles For the compasse of a yere seemeth a long time to be in continual sorrowes but when that time is doubled the sorrowe encreaseth muche more Therefore the spirite exhorteth the faithfull to prepare themselues to beare patiently not onely for the space of a whole yeare that is for a long time but that they should account to beare afflictions continually through many ages Yet there is no small comfort in that halfe time for though the afflictions shoulde be long yet the spirit declareth that they shall not be for euer First he spake thus the calamitie of the church shall endure for a time times and halfe a time But now he reckeneth the thre yeares and sixe moneths by dayes that the faithfull might bee the more strengthened by that long continuance of euilles For it is an ordinarye matter for men in afflictions to accounte the time not by yeares or moneths but by the seuerall dayes because that one day with them is as a yeare At the length he sayth that they shal be blessed which shal endure to the ende of that time that is which with inuincible patience come to that goale or marke Christ chuseth only that whiche serueth for his purpose namely that the ende of the sacrifices was at hand and that abhomination is placed in the temple which is a signe of the last destruction And because the Iewes setteled themselues too much in their present estate so as they would not attend to the prophesies whiche spake before of the abolishing of the same Christ taking them as it were by the eare commandeth them to read that place diligently that they might learne that the prophets gaue euident testimony of that which was so harde to them to be beleued except that any man had rather take this to be spokē by the Euāgelist but it is more probable that Christ cōtinued his speach wherin he exhorted hys disciples to the more attentiuenes Abhomination signifieth asmuch as prophanation for by this worde is signified that filthinesse which defileth or ouerthroweth the pure worshippe of God And it is applied to desolation because it draweth with it the destruction of the temple and of the common wealth as he hadde sayd before in the 9. chap. that the pollutiō brought in by Antiochus was as a signe that it should be destroyed for a time for so doe I interpreat the worde wing or spreading abroade And they are deceiued which thinke that the besieging of Ierusalem is noted by these woordes neither doe Lukes words make any thing for that errour whose purpose was not to speake of that same but of the other For because that citie hadde bene heretofore deliuered in the middest of the ruine least the faithful shoulde hope for the like heereafter Christ sayeth that it shall be destroyed assoone as the ennemies shall compasse it about because it shall be vtterly depriued of the helpe of God Therefore the meaning is that the successe of the warre shall not be doubtfull for that citie shall be destroyed because it hadde wholely giuen it selfe to breake the lawe of God Therefore it is added somewhat after that it shall be troden downe of the Gentiles which saying signifieth the last destruction Further because it myghte seeme absurde that the Gentiles should so haue their pleasure of the holy citie there is added a peculiar cōfort in respect of the faithful which Daniel omitteth because he speaketh to the whole body of the people namely that the Gentiles had only liberty for a time vntill that theyr iniquitie should waxe ripe and that the vengeance which was laide vppe for them should come to light 16. Then lette them which be in Iudea After that Christe hath taught by the testimony of the Prophet that the legall maner of worshippe should be extinguished immediately after the prophanation of the temple hee addeth that there should hang ouer all Iudea suche fearfull and horrible plagues that nothing shoulde be more to be desired then to be caried far away out of that countrey And he sayeth withall that they should come of such a sodain that they should scarce haue any time to flee away most speedily For to this purpose doe these speaches belong Let him which is on the house toppe not enter into his house Let not him which is in the field returne backe Least while they seeke to saue their goodes they loose themselues Also VVee be to them that are with childe and giue sucke For they cannot
saide vnto them made ready the Passeouer 14. And wheÌ„ the hour â—as come he sat down the twelue apostles with him The admonition of Christe auailed so litle for the mouinge of the heart of Iudas or for the bettering of him that he without regard went presently to make that lewd couenaunt with the enemies But it is wonderfull and straunge that he was so amased that he thought hee hadde gotten by the losse of that oyntment a meete excuse for such an offence then that being warned by Christes wordes felt not what he did The onely mention of the buriall should haue mollyfied a heart as hard as iron when as thereby it had beene easilye gathered that Christe woulde offer himselfe in sacrifice for the saluation of mankinde But wee see in this glasse howe blinde wicked couetous desires are and howe effectually they bewitch the minde Iudas was earnestly bent to steale hee was hardened by long vse to commit any offence now beecause he sawe no pray comming in from other where hee sticketh not to deliuer to death the sonne of God the aucthour of life though hee had a holy admonition to withdraw him yet he went forward with violence VVherefore it is not without cause that Lu. doth expresly say that Satan entred into him not that he was gouerned by the spirit of God before for hee could not haue bin giuen so to robberies spoiles if he had not bin the bondslaue of Satan but Luke meaneth that he was then wholly delyuered into the possession of Satan that as a man desperate he might run forwardes to his own destruction For though Satan driueth vs not to sinne dayly but raigneth in vs while he carieth vs to a greater liberty of sinning yet he is said then to enter into the reprobate when the feare of God being ouerthrowne the lighte of reason put out and shame shaken off he possesseth all the senses But God doth not execute this last kind of vengeaunce vppon others but such as are alreadye ordeined to destruction VVherefore let vs learne to repent in tyme least our long remaining in hardnesse doe establysh the kingdome of satan in vs for when we are once caught in this tyranny there is no measure of maddenesse It must especiallye bee noted that the couetousnesse in Iudas was the cause and fountaine of so great blyndnesse VVherby it appeareth that it was worthily called by Paule 1. Tim. 6. 10. the roote of all euils Further it is a vaine thing to demaund here whether Satan entred substantially into Iudas It is more meete to consider this howe horryble and monstrous a thing it is for menne created after the image of GOD and appoynted to be temples of the holy Ghost shoulde not onelye bee turned into filthy stables and synckes but to become accursed dwellinge houses for Satan 17. The first day of vnleauened bread the Disciples came First it is demanded why that is called the day of vnleauened bread which goeth before the kyllinge of the Lambe For the Law hadde not commaunded them to refraine from leauen vntyll they eate the Lambe But this knotte is easily losed namely for that this note is referred to the day following as by Mark Luke it doth euidently appeare Therfore when as the day of kylling and eating the Passeouer was at hand it beginning at the euening the Disciples doe aske of Christ where he would eate the Passeouer But there doth a harder question arise vpon this that Christe obserued that rite the day before the whole nation celebrated the publike Passeouer For Iohn saieth plainly that the daye when hee was crucified was holden of the Iewes for the preparation not of the Sabboth but of the Passeouer Further they went not into the iudgment hall least they shoulde defile themselues because the next day they were to eate the Passeouer I know that many menne doe seeke for shiftes but they are such as auayle them not For this cannot be shifted ouer by any cauilles they kepte not their feast on that day whereon they crucified Christ for it had not bin lawfull for them on that daye to haue doone execution vpon any man and then they helde the solemne preparation that after the buryall of Christ they might eat the Passeouer Now it is demaunded how it beefell that Christ eat his before For in this law he wold not take vnto him selfe any lybertie besides the prescript rule of the Lawe Some doe imagine that the Iewes deferred the Passeouer of purpose that they might destroy Christ. But this deuice is very well confuted by Bucer yea and it falleth away of it self it is so vaine Therfore I doubt not but that Christ obserued the day prescribed by the Law and the Iewes followed some custom receiued now before First it is without controuersie that Christ was slaine the day before the Sabboth because that before the sunne was set he was put with speed into the next sepulcher because that it was necessary to keepe holy after the euening But now no man doubteth but when the Passeouer and other feast dayes fell vppon the day beefore the Sabboth of an olde custome they were deferred vnto the next daye because that to keepe two dayes holy together were too hard for the people The Iewes doe say that this law was giuen presently after the people returned out of the captiuitie of Babylon and that by an oracle froÌ„ heauen least they should seeme to haue altred any of the commaundements of God rashlye If that it was the manner then to ioyne two feast dayes together in one as the Iewes do also graunt and as it appeareth by their auncient recordes the coniecture is probable enough that Christ obserued the Passeouer the day before the Sabboth obseruing the day appointed by the lawe For wee knowe how diligent and carefull hee was to keepe euerye poynt of the law For sith his will was to be bound to the lawe that hee might deliuer vs from the yoke of the law he would not forgettte to be subiect to this chiefe point Therefore hee had rather omit the vse of the outward ceremonie then to transgresse the commandement which GOD hadde giuen and so to bee scorned of the wicked But it is certeine that the Iewes themselues will not deny but that it was ordained by the Rabbines that so ofte as the Passeouer fell neere vnto the Sabboth they should onely keepe holye one day for both So it followeth that Christ did nothing against the law though he keepe not their common custome 18. Goe into the citie to such a man Matthew noteth out a certeine man the other two doe say that the two disciples were sent as to a straunger because they had this token giuen them of a manne bearing a pitcher of water But this diuersitie is easily reconciled For Matthew omitting the miracle noteth the manne who was then knowne to the Disciples For without doubte after they came to the house they founde some one of theyr
he left them and went away again praied the third time saying the same woordes 32. After they came into a place named Gethsemane then he sayd to his disciples sitte yee heere till I haue prayed 33. And he tooke with hym Peter and Iames and Iohn and hee began to be afrayed and in great heauinesse 34. And sayde vnto them my soule is verye heauie euen vnto the deathe tarye heere and watche 35. So he went forwarde a little and fel down on the ground and prayed that if it were posâ—sible that houre mighte passe from him 36. And he sayd Abba Father all things are possible vnto thee take away this cuppe from me neuerthelesse not that I wil but that thou wilt be done 37. Then hee came and founde them sleeping and said to Peter Symon sleepest thou couldest not thou watch one houre 38. VVatch ye and pray that ye enter not into temptation the spirite in deede is ready but the flesh is weake 39. And againe he went away and prayed and spake the same woordes 40. And he returned found them a sleepe againe for theyr eyes were heauy neither knewe they what they shoulde aunsweare 39 And he came out and went as hee was went to the mount of Oliues and his disciples also folowed him 40. And when hee came to the place hee sayde to them Praye least ye fal into temptation 41. And he gate himselfe from them about a stones cast kneled downe and prayed 42. Saying Father if thou wilt take awaye this cup from me neuertheles not my wil but thine be done 43. And there appeared an angell froÌ„ heauen comforting him 44. But beinge in an agonie he praied more earnestly his sweat was like droppes of bloud trickeling down to the grounde 45. And he rose vp from prayer and came to his disciples and founde them sleepinge for heauinesse 46. And he said vnto them VVhy sleepe yet rise and praye leaste yee enter into temptation 36. Then went Iesus Luke nameth only the mount of Oliues Marke Math. do giue a more special note of the place But Luke setteth downe that which doth more appertain to the matter that Christ went thither as he was wont VVhereby we doe gather that he sought not by his departure secreate places wherein he might hide himselfe but as it were of purpose he offred himselfe to death Therfore Iohn sayeth that the place was wel knowen to him that should betray him because that Iesus was woont ofte to resort thether And so his obedience is againe in this place described because the father had not been appeased but by his voluntary death Sit ye here Leauing the disciples a far off he spareth their infirmitye as if that any man seeing extreeme perill to be ready to fall vppon hym in battel shuld leaue his wife children in a safe place But thogh he wold haue them all placed out of daunger yet he brought 3. of them nearer him and that was a choyse flower stronger then the rest Yet hee tooke them not for that he thought them able to beare the brunt but that they might be a testimony of the common falling away of them all 37. He began to waxe sorrowfull VVe haue seene the Lord wrestle with the feare of death before but because that now he buckleth hands wyth the temptation that ioyning is called the beginning of sorrow and of heauinesse VVherby we gather that there is no true trial of strength but in the present action for then the weakenesse of the flesh which before lay hid bewrayeth it selfe and the innermoste affections doe lay themselues open Therfore though God had already exercised his sonne with some tastes of things to come yet now by the approching of death he woundeth deper and striketh him with an vnwonted feare Further because it seemed a thing vnmeete for the diuine glory of Christ that he should be so oppressed with feare and sorrowe many interpreaters haue carefully applied themselues to seeke for shifts But their labour was without aduice and to no purpose for if we should be ashamed of his feare and sorrow our redemption should vanish away and pearish For Ambrose sayd truely I doe not onely thinke it a matter not to be excused but I neuer haue his godlinesse and maiestie in more admiration for he hadde done the lesse for me if he had not borne my affection Therfore he sorrowed for me who had no cause to sorrow for himself the delite of the eternal Godhead being set aside he is stricken with the loathsomnes of my infirmitie Therefore I do boldly name sorrowe because I doe set forth the crosse for hee was not incarnate in shewe but in truthe And therefore hee should take vppon him the griefe that he might ouercome and not exclude the sorrowe For they haue not the commendation of fortitude whiche do rather beare the woundes which are benummed then the griefe of them Thus farre Ambrose They which doe imagine the Sonne of God to be free from humane passions doe not truely and in earnest acknowledge him to be manne Therefore when it is sayde that the Godheade of Christe rested as if it were hidde for a time that by suffering hee might fulfill the partes of a Redeemer is so farre from containinge any absurditie in it that the mysterie of our saluation coulde not otherwise be fulfilled For Cyril sayd rightly That the passion of the Crosse was not willingly suffered of Christe in some sorte and that hee suffered the same willingly to satisfie the will of the Father and for our saluation thou mayest easily learne by his prayer Father if it be possible lette this cuppe passe from me For in that respecte that the woorde of God is God and naturally the life it selfe no manne will doubte that he feared death anye thinge at all but being made fleshe hee permitted the fleshe that it shoulde suffer those thinges which pertained to the same and therefore as verye manne hee feareth death nowe present at the doore and sayeth Father if it be possible lette this cup passe from me but because it cannot otherwise be let it be not as I will but as thou wilt Thou seest howe that the nature of manne euen in Christe himselfe suffereth the things belonging to it and feareth but by the woorde ioyned to the same he recouereth that courage meete for God At the leÌ„gth he concludeth Thou seest that in respecte of the fleshe the deathe of Christe was not voluntarie Yet it was voluntary because that for it according to the will of the father saluation and life is giuen vnto menne And thus farre Cyrill Yet it must bee distinguished betweene the infirmity of the fleshe which Christ suffered and ours as it doeth much differ For in vs no affection is without sinne because that all men doe exceede measure and a right moderation but Christ was so troubled with sorrow and feare that yet he murmured not against God but remained fast to the true rule of
therfore which deny that Christ praied that his father shuld deliuer him out of the gulf of death they ascribe a daintinesse to him yea vnmete for a common man If any man obiect that the feare which I speake of should spring of infidelity the answer is readie when christ was strickē with the horror of the curse of god he was so touched with the feling of the flesh that the faith remained safe sound for the integrity of his nature wrought so that he felt without any wounding those tēptations which do pearce vs with their stings In the mean season they do fondly imagine a victory without strife which would haue him not to fele any tēptations And it is not lawful to think y t he dissembled any thing whē he cōplained of the deadly sorrow of his soule neither do the Euangelists lie in saying that he was sorrowful and afraide 40. And he came to his disciples Though he was neither discharged of his fear nor set free frō his care yet remitting that painful exercise of praier he toke this solace betwene For ther is not such a continuance in praier required of the faithful that they shuld neuer depart frō speaking to god but they do rather by the exāple of Christ continue their prayers while they holding on so lōg as their infirmity doeth suffer cease for a little time yet then after a litle breathing they do again return to God It had ben no smal cōfort in his sorrow to haue his disciples fellowes cōpanions with him but of the cōtrary it was a sharp encrease of his sorrow to be also forsaken of them For though he neded not the help of any yet because that he willingly bore our infirmities in this agony wold especially giue a token of that his hūbling wherof Paul maketh mention Phil. 2. 7. it is no maruell if the sluggishnes of them whō he had chosen for his felowes added a great heauy burden to his sorow For he doth not expostulate the matter with thē dissemblingly but of the very feling of the soul he declareth that he is grieued for that he was forsaken And they were iustly vpbraided for their sluggishnesse because that in his extreme sorrowes they would not abide to watch the space of one houre 41. VVatch and pray Because the disciples were slouthful when their master was in danger they are willed to loke to themselues that the feeling of their owne trouble might waken them Therefore Christe declareth that except they watche and pray they presently be ouerwhelmed wyth temptation as if he should haue said Sith that you are touched with no care of me yet haue regard of your selues for your matter is here in hād so that if you take not hede you shall presently be swallowed vp of tēptation for to enter into temptation is to fall downe vnder it And let vs note that here is prescribed y e maner how it shuld be withstode not that we should determine with our selues to vse our owne power wit but rather that we acknowledging our own infirmity shuld seke for defēce strengths from the lord Therfore our watching without praier shall auail nothing The spirit is ready Lest he shuld dant his disciples with fear he doth gently correct their slouthfulnes by giuing them some comfort matter of good hope And first he declareth that though they be willing and ready to do well yet they must striue with the infirmity of the flesh and therefore it shal be alwaies nedeful for them to pray So we see their readines praised least their infirmity shuld cause them to dispair yet he stirreth thē forward to praiers because they wer not yet sufficiētly furnished with the strength of the spirit VVherfore this admonitiō doth properly belong to the faithful which being regenerate by the spirite of God do desire to liue wel but they doe as yet labour vnder the infirmity of the flesh for though the grace of the spirit doeth flourish in them yet they are weake according to the flesh But though the disciples onely are foretold of their owne weaknes yet because the same lighteth vpon all men which Christ speaketh of them heere is a generall rule to be gathered that we must diligētly watch in praier because that the power of the spirit hath not yet such force in vs but that we do often fall through the infirmity of the flesh except the lord by his aid do lift hold vs vp But there is no cause why we shuld too doutfully feare because ther is a certain remedy set before vs which is to be sought neither far of nor yet in vaine for Christ doth promisse them the victory which do apply themselues to praier that they may busily shake off the slouthfulnesse of their own flesh 42. He went away the second time Christ semeth by these words which Mat. reporteth as it were without feare more freely and wyth a mind more set at liberty to cōmit himselfe to his father For he doeth no more desire that the cup shuld passe frō him but passing by that request he resteth rather vpon this that he may obey the coūsel of god But this proceding is not expressed by Mar. nay when he returned the secōd time it is said that he rehersed the same praiers And certainly I think that as oft as he praid he was driuē with fear horror to seke to escape death Yet it is probable that the second time he was more bēt to yeld obediēce to the father and by the bearing of the first temptation he was the more encouraged with the more boldnes to mete with death Luke doth not distinctly report that he praid at seueral times but only sayth that being more troubled that he praid the lōger the more earnestly as if it had ben a cōtinual course of praier But we know that the Euangelists somtime omitting the circumstances do only set downe the sum Therfore wher he sayth that Christ◠came in the end to the disciples is a setting of that after which shuld haue ben before as also in that other clause wher he declareth that the angel appeared from heauen before that he spake of the agony of Christ. But there is no absurditie in this that the order is thus inuerted for that we might knowe that the Angell was not sent vnto hym in vaine the necessitie is after sette downe So he doth as it were declare the cause by setting downe the same afterward And though there is no strength giuen but onely by the spirite of God yet that letteth not but that God may vse his Angels as ministers And heereby it may be gathered howe great afflictions the Sonne of God boare in that he was driuen to haue the helpe of God set before his eye for him to see 43. Hee founde them a sleepe againe for their eyes were heauie This sleepinesse came neither of furfetting nor of grosse blockishnesse nor of too muche delite of the flesh
of Sathan the glory of God be it neuer so manifest is hidden from them at the least theyr mindes are darkened that seeing they should not see But sith that was a general admonition it should profite vs at this day to let vs know that the sacrifice wherewith we are redeemed was of no lesse moment then if the Sunne had fallen from heauen or that the whole frame of the world had beene ouerthrowne for so we may be brought the more to abhorre our sinnes Further where some doe thinke that this darkening of the sunne was ouer al the quarters of the world I do not thinke it to be likely For though some one wryter or another haue so reprorted yet the hystorie of those times was more renoumed then that so notable a myracle could be concealed of many others who diligently searched and set downe things which were not so worthy of remembrance Further if that the darkenesse had beene generall ouer the whole me◠might the more easily haue forgotten it because it might haue been supposed to be naturall But the woonder was the more straunge that the sunne shining other where Iudea should be ouerwhelmed wyth darkenesse 46. About the ninthe houre Iesus cried Though there appeared more then the force of a man in the crying of Christ yet it is certain that the vehemencie of griefe wrested it out of him And certainly this was the chiefe conflict sharper then all other tormēts because that in hys sorrowes he was not so comforted with the aide and fauour of his father that he thought himself in some sort forsaken For he not only offered his body for the price of our recōciliation with God but in soule he also bore the punishments due to vs and so he rightly became a man ful of sorrowes as Isai. 53. 3. speaketh And truely they are too foolish which passing by this part of the redemption doe onely rest vppon the outward punishmēt of the flesh For to the end that Christ might make satisfaction for vs it was behoueful for him to stand as guilty before the iudgemēt seat of God And there is nothing more horrible then to feele God a iudge whose wrath exceedeth all deaths Therefore when this kinde of temptation is laid vpon Christ as if God being his enemy he should nowe be giuen ouer to destruction he is taken with horror wherin al mortal mē had been swallowed vp a hundred times but he by the maruellous power of the spirite escaped with the victory And he maketh not this complaint dissemblingly or after the maner of a plaier that he was forsaken of his father And where many do pretend that he spake thus according to the opinion of the common people it is but a fonde cauill for the inwarde sorrowe of the minde compelled him forceably and earnestly to breake out into this cry And it was not onely a redemption to serue the eye which he wrought as I sayd euen now but as he had offred himself a pledge for vs his will was to beare in deede the iudgement of God in our place But it seemeth to be absurde that this desperate speach should passe from Christ. The answear is easie though the sence of the flesh beheld destruction yet his faith was fast setled in his heart wherein he behelde God present of whose absence he complaineth VVe sayde other where that the Godhead gaue place to the infirmity of the flesh so farre forth as was mete for our saluation to the end Christ might fulfil all the partes of a redeemer VVe haue also noted the difference betweene the sence of nature and the knowledge of faith wherefore there is no cause to hinder it but that Christ might in minde conceiue an alienation from God so farre as sence did see and withall by faith he held God mercifull vnto him The which doth euidently enough appeare by the two partes of his complaint for before he woulde vtter the temptation he first protesteth that he fleeth to God as to his God so with the shield of faith he valiantly repelled that assault of forsaking which assaulted hym on the other side To be short in this sharpe torment his faith remained safe so he complaining that he was forsaken yet trusted in the helpe of God at hand Further that this speache was woorthy especially to be noted it doth appeare by this that the holy Ghost to the end it might be imprinted in mans memory woulde haue it reported in the Syrian tounge for this is as much as if he shuld bring in Christ rehearsing the same words which he then vttered with his own mouth So much the more is theyr slouth thereby to be condemned as vile who make no more account of Christes so great sorrow dreadful feare then as if they passed lightly by a place But who soeuer considereth that Christe toke vppon him the person of a mediatour of this condition that he might beare our guiltinesse as well in soule as in body will not maruaile that he had to striue with the sorrowes of death as if hee shoulde be cast off from God in hys wrath into a labyrinth of euilles 47. This man calleth Elias They which do refer this to the soldiers who were rude ignorant of the Syrian tongue and not accustomed to the Iewish religion are in my iudgement deceiued for they thinke that the likenesse of the speaches deceiued them But I doe not thinke it any way probable that they slipped of ignorance but rather that it was determined of sette purpose to scorne at Christ and quarellingly to peruert his speach For sathan hath no apter a deuice for the hindrāce of the saluation of the godly then when he driueth them from calling vppon God Therefore so muche as lieth in him hee driueth his ministers to thys to quench our affectiō to praier So he driue the vngodly enemies of christ wickedly to turn his praier into laughter seeking by that shift to spoyle him of his chief weapons And certainly this is a very great temptation when we seme to be so far from preuailing that God rather should lay his name open to reproches then shew himself fauourable to our prayers Therefore this ironicall or doggish barking was as much as if they had denied Christ to haue any thing to do with God that calling vpon Elias he should repose himselfe in another refuge So we see him vexed on euery side that he being ouerwhelmed with desperation might cease from calling vpon God which was to renounce saluation But if at this day as wel the hired slaues of Antichrist as also the varlets which are at home with vs doe wickedly with their quarrelles depraue those things which we haue spoken wel let vs not maruel that the same befall to vs which befel to our head Yet thogh they should transfigure God into Eliah when they haue scorned vs at their pleasure at the length God wil heare our sighes and will shew himself partly a defender of his owne
prophesie of Isai the ninthe chapiter and the tenthe verse God would neuer haue suffered them to be deceiued by so fond credulitie but that he might depriue them of the hope of saluation who hadde contemned the Redeemer euen as with the same kinde of punishment hee doeth nowe chastice the worlde lousing the raynes to the reprobate that they may grow worse But though this lie should preuaile amongst the Iewes yet it was no let but that the trueth of the Gospell shoulde haue free passage euen to the endes of the earth as it alwayes went as conquerour ouer all the lettes of the worlde Mathew Mar. 16. Luke 24.  12. After that hee appeared vnto two of them in an other fourme as they walked and went into the countrey 13. And behold two of them went that same day to a towne which was from Hierusalem about three score furlongs called Emaus 14. And they talked togither of all these things that were done 15. And it came to passe as they communed togither and reasoned that Iesus himself drew neare and went with them 16. But their eyes were holden that they coulde not knowe him 17. And hee sayde vnto them VVhat maner of communications are these that yee haue one to another as yee walke and are sad 18. And the one named Cleopas answeared and sayd vnto him Art thou onely a straunger in Ierusalem and haste not knowen the thinges whiche are come to passe there in these dayes 19. And he said vnto them what things And they saide vnto him Of Iesus of Nazaret whiche was a Prophet mighty in deede and in worde before God all the people 20. And how the hie priests our rulers deliuered him to be condeÌ„ned to death and haue crucified him 21. But we trusted that it had been he that should haue deliuered Israel as touching all these things to day is the third day that they were done 22. Yea and certain women amonge vs made vs astonied which came early vnto the sepulchre 23. And when they founde not his body they came saying that they had also seenâ— a vision of angels which sayde that he was aliue 24. Therfore certain of them which were with vs went to the sepulchre and founde it euen so as the women had sayd but him they saw not 25. Then he sayd vnto them O fâ—â—les and slowe of heart to beleeue al that the Prophets haue spoken 26. Ought 〈◊〉 Christ to haue suffred these things and to enter into his glory 27. And he began at Moses and at all the Prophets and interpreated vnto them in all the scriptures the thinges whiche were wrytten of hym 28. And they drewe neare vnto the towne which they went to but he made as though he woulde haue gone further 29. But they constrained him sayinge Abide with vs for it is towardes nighte and the day is farre spent So he went in to tarye with them 30. And it came to passe as hee sate at the table with them he tooke the bread and gaue thankes brake it and gaue it to them â—â— And beholde two of them Though Marke doeth only touch this hystorie briefly and Mathew and Iohn do say neuer a woorde of it yet because it is profitable to be knowen and woorthy to be remembred it is not in vaine that Luke doeth so diligently describe the same But I haue already oft times declared that the spirite of God hath so aptly directed the workes of euery of the Euangelists that what could not be founde in one or two might be hadde in the others For diuers visions whereof Iohn doeth make mention are not spoken of by our three Further before I will come to the seuerall circumstances this shal be woorth the labour summarâ—ly to be noted that these two witnesses were chosen not that the Lordes purpose was by them to shew the Apostles that he was risen but to reproue their slacknesse Yet though they preuailed nothing at the first afterward their testimony being furthered with other helps it was had in due regarde amongst them But it is doubted who they were but that by the name of one of them whome Luke a little after calleth Cleopas it maye be gathered that they were not of the eleuen Emaus was an ancient town of no small accoâ—â—t which the Romanes afterwardes called Nicopolis neither was it farre distant from Ierusalem when as three score furlongs doe only make seuen thousand foure hundred paces But Luke hath not so much regard to note the place in respecte of the renoume of it as for the certainty of the hystorie 14. And they talked togither This was a signe of godlinesse that they endeuoured to nourish by what meane they might their faith in Christe though it was but weake and small For their talke tended not to any other purpose then y t they might oppose the reuereÌ„ce of their maister as a shield or buckler against y e offeÌ„ce of y e crosse And though by inquiring disputing they bewraied their ignorance worthy to be reprehended wheÌ„ as they being before admonished y t christ shuld rise again that they shuld be amased at the hearing of the same yet their aptnes to be taught yeelded a way to Christe to take away their errour For many of 〈◊〉 purpose doe mooue questions because they are determined frowardlye to refuse the truthe but they which haue a desire quietly to embrace the truthe though they sticke at small obiections and stay at light scruples yet their godly endeuour to obey procureth them fauour before God so that as it were with stretched out hand being ledde into a perfect assurance should cease to wauer And this is to be noted where we doe inquite for Christe if it be done with a modest desire to learne there is away opened for the furtherance of vs yea we do then procure hym to be as a teacher eueÌ„ as prophane men with their filthy speaches do driue him farre away 1â— Their eyes were holden The Euangelist doeth expresly set this down least any man should thinke that the shape of Christes body were altered Therefore though Christ remained like as he was yet he was vnknowen because their eyes were holden whereby the suspition of a ghoast or of a false imagination is taken awaye And heereby we are taught howe weake we are in all our senses so that neither the eyes nor the eares doe their office further then that they haue power ministred vnto them daily from heauen Oure members are naturallye furnished with their gifts but that it might the better appear that they are graunted to vs freely God keepeth the vse of them in his owne hand that this same which the eares do heare and the eyes do see should be layed vp amongst his daily benefites for if that he should not continually strengthen our senses their whole force would presently fade awaye I doe graunt that our senses are not oft holden as it then befel that they shuld be so grossely deceiued
chap. 51. For hee woulde haue this faining accounted amongest the Tropes and Figures then amongest the Parables and Morall hystories But this one thynge doeth fatisfie me as Christe for a time couered the eyes of them wyth whome he spake that he shewing himselfe as in the person of a straunger they might accounte him as a common guest so the purpose of going further which for that time he pretended was not a faininge of an other matter then that which in deede he was about to doe but because that he woulde not discouer the maner of his departure for no manne will deny but that he was then to goe further for he was then separated from the company of men So he deceiued not his disciples by this faining but held them somewhile in suspence vntill the ful time of his manifestation were come VVherefore they doe deale too preposterouslye who do make him to be their patrone for lying and by his example we haue no more colour to dissemble in anythinge then to imitate his diuine power in closing the eyes of them which see VVherefore there is no safer a way then to holde the prescript rule of speakinge truely and simplie Not that the Lorde at any time disobeyed his fathers lawe but he without bindinge himselfe to the literall priest performed the simple meaning of the lawe and the weakenesse of our senses doe neede an other bridle 30. Hee tooke breade Augustine and diuers others with him thoughte that Christ tooke not the bread which he reached as to be an ordinarie bread to be eaten but for an holy signe of his body And this is plausible to be spoken that the Lord shoulde be then knowen in the spirituall glasse of the supper for the disciples looking vppon him with corporall eyes knewe him not But because this coniecture hath no probable token for the proofe of it I doe rather take Lukes woordes more simply that Christ taking bread in his hands after his maner he gaue thankes And it appeareth that he vsed a special order of prayer to the which he knew that his disciples had beene familiarly accustomed that they by this note being admonished might stirre vp their senses In the meane season lette vs learne by the masters example so ofte as wee doe eate breade to giue thankes to him who is the authour of life for that putteth a difference betweene vs and prophane men Mathewe Marke 16 Luke 24.  13. And they went tolde it to the remnant but they beleeued them not 14. Finally he appeared vnto the eleuen aâ— they sate togither and reprooued theÌ„ of their vnbeliefe hardnesse of heart because they beleeued not them whiche had seene him 31. Then their eyes were opened and they knewe him but he was taken out of their sight 32. And they sayd betweene themselues Did not our hearts burne within vs while he talked with vs by the waye and when hee opened to vs the Scriptures 33. And they rose vp the same houre and returned to Hierusalem and founde the eleuen gathered togither and them that were with them 34. VVhich sayde The Lord is risen in deede and hath appeared to Symon 35. Then they tolde what things were done in the way and how he was knowen of them in breaking of breade 36. And as they spake these things Iesus himselfe stoode in the middes of them and sayde vnto them Peace be to you 37. But they were abashed and afraide supposinge that they had seene a spirite 38. Then he sayd vnto them why are ye troubledâ— and wherefore do doubts arise in your hearts 39. Beholde my handes and my feete for it is I my selfe handle mee and see for a spirite hath not fleshe and bones at yee see me haue 40. And when he had thus spoken he shewed them his handes and feete 31. And their eyes were opened By these woordes we are taught that there was no Metamorphosis in Christ that he shoulde daâ—ell mens eyes with varietie of shapes according as the Poets do imagine their Proteus but the fault was rather in the eyes of them which loked because they were holdeÌ„ As shortly after he vanished not away from before the same eyes because that his body was of it self inuisible but because that God withdrawing his force their sight was dulled And it is no maruel that christ should assoone as he was knowen sodainly vanish away for it was nothing needefull that he should be seene any longer least that they as of themselues they were too much bent to the earth shuld desire to draw him againe to an earthly life Therfore so farre as was necessary to testifie the resurrection he reuealed himselfe to be seene and by his sodaine departure he taught that he shoulde be soughte otherwhere then in the world for the ascending into heauen was the fulfilling of the new life 32. Did not our heart The knowledge of Christ so wrought that the disciples had a liuely feeling of that secreat and hidden grace of the spirite wherwith they wer before endued For god ofttimes so worketh in his that for a time they know not the force of the spirite whereof they are not yet void or at the least so as they cannot distinctly know the same but they haue only a feeling of it by a secreat instincte So the disciples had before conceiued a zeale but without feeling which they doe nowe remember now since that Christ is made known vnto them they do at the length begin to consider that grace which they had before wythout tast of the same they do perceiue that they had beene very blockish For they do reproue theÌ„selues of slouth as if they should say How came it to passe that we knew him not while he talked with vs for when he pierced into our hearts we should haue marked who it had beene But they do not simply by this naked signe gather that he was christ because that his speach was effectual to enflame their minds but because they do giue vnto him the honor that while he spake with his mouth their harts also burnt within them through the heat of the spirit Paul verely reioyceth 2. Cor. 3. 6. that the ministery of the spirite was giuen vnto him the scripture doth oft times adorn the ministers of the word with these titles that they do conuert the harts lighten the mindes renue men that they may become pure and holy sacrifices but then it doeth not declare what they shall doe by their owne power but rather what the Lorde shall woorke by them But both these are to be founde togither in one Christ to vtter the outward voyce and effectually to frame the heartes to obedience of faith And it is not to be doubted but y t he then wrought a singuler woorke in the heartes of them two that they at the lengthe might feele a diuine heat inspired into them by him while he spake For though the woorde of God is alwayes fire yet the firye force did
then by a peculiar and vnwoonted maner shewe it selfe in Christes speache which was an euident testimonie of his diuine power For it is he alone which baptiseth with the holy Ghost and fire Luke 3. 16. Yet lette vs remember that this is the lawful frute of the heauenly doctrine who soeuer is the minister of the same to kindle the fire of the spirite in the hearts which may both boyle and purge out yea and burne oute the affections of the fleshe and shall truely stirre vppe a feruent loue of God and carye vppe menne wholely into heauen as it were in the flame of the same 33. And they arose the same houre The circumstaunce of the time and the distance of the places doe shewe what an earnest desire these two menne hadde to carye this message to their fellowe disciples Sith that it was in the eueninge that they entred into their lodging it is probable that it was darke night before they knewe that it was the Lorde it was troublesome to trauaile three houres when it was late in the night yet they do presently arise and runne with speede to Hierusalem And certainly if they hadde come but the next day their slacknesse had beene suspected but nowe when they hadde rather to defraude themselues of their nightly rest then not to make the Apostles pertakers of theyr ioye with speede their haste yeelded credite to that which they tolde Nowe when Luke sayeth that they arose the same houre it is to bee supposed that they came about midnight to the disciples And as the same Luke doeth witnesse they were then talking amongest themselues Heereby therefore may their carefulnesse and earnest desire bee knowen in that they passed almost the night waking and they ceased not to make thorowe inquirie vntill the resurrection of Christe shoulde by many testimonies be more fully knowen 34. VVhich sayde the Lorde is risen Luke in these woordes sheweth that they which brought this gladde newes to the Apostles for the confirming of their mindes were lykewise enformed of another vision And it is not to be doubted but that this rewarde of mutuall confirmation was bestowed vppon them from God as a recompence of their godlye diligence Also it may be gathered by the circumstance of the time that after Peter hadde retourned from the sepulchre hee was woonderfull carefull vntill that Christe reuealed himselfe vnto him and therefore the same daye that hee hadde visited the sepulchre hee obtained his request Nowe it is not to be doubted but that the gratulation amongest the eleuen was for thys because the Lorde hadde appeared to Symon But thys seemeth not to agree wyth Markes woordes who sayeth that these two were not beleeued of the eleuen For howe coulde it be that they refusinge these newe witnesses shoulde wauer in their doubtinge which were already certaine For by saying that he was risen in deede they do graunt that the matter is out of controuersie First I doe answeare that in the general speache is vsed the figure Synecdoche because that some of them were harder or lesse apt Thomas was more obstinate then all the rest Also we doe easily gather that they were so perswaded as men amazed doe vse who haue not quietlye meditated the matter and we knowe that suche doe thereby fall into diuers doubtes How soeuer it was it appeareth by Luke that the greater part of them being in that feare as in an exstasie did not onely willingly embrace that which was sayd but they striued against their own distrust For by this clause in deede they do take away from them al occasion of doubting And a little after we shall see that they fell agayne and the third time through admiration to their wauerings 36. Iesus himselfe stoode in the middest of them VVhere Iohn reporteth the same hystorie at large he differeth in some certaine circumstances and Marke noteth the same somewhat otherwise But as concerning Iohn sith he onely gathereth those things which were omitted by Luke they two may be easily reconciled And truelye there is no diuersitye in the summe of the matter except any man woulde mooue a controuersie about the time For there it is sayd that Iesus entred in when it was euening but by the hystorie set down by Luke it appeareth that it was late in the night when he appeared namely when the disciples were returned from Emaus But I doe not thinke that the time of the euening is to be precisely vrged but that rather which is sayd may aptly and commodiously be applied to the late time of the night for that when the Apostles after the euening when it was night had shut the dores and kept themselues secreatly within the house thē Christ came vnto them Further Iohn doeth not note the first beginning of the night but simply noteth that the day being passed and after the sunne was set yea and about midnight Christ came vnlooked for amongest his disciples Yet the question ariseth of an other matter for Marke and Luke doe report that the eleuen were gathered togither when Christe appeared vnto them but Iohn sayeth that Thomas was then absent But it is no absurditie that the number of eleuen is put for the apostles thēselues though one was away from the company And wee sayde euen nowe and the matter it selfe declareth that Iohn doth more distinctly sette downe the particular poyntes because that his purpose was to report those thinges which were omitted by others Also it is out of doubt that it is one and the same hystorie which was sette downe by the three sith Iohn doeth expresly declare that the disciples sawe Christe onely twise at Hierusalem before they went into Galile for he sayeth that the thirde time hee appeared to them at the sea of Tyberias And he had noted two visions before namely this which befell the next morrowe after the resurrection and the other which followed eight dayes after thoughe if any had rather to expounde it of the second which is in Marke I doe not greatly stande against it Nowe I doe retourne to Lukes woordes He doeth not saye that Christe by his diuine power opened for himselfe the doores which were shutte but yet by the woorde standinge he noteth some suche matter For how could the Lord sodainly in the night stand in the midst of them except that he had entred in wonderfully But the same fourme of salutation is sette downe by both Peace be to you wherby the Hebrews do signify that he wisheth vnto them glad and prosperous successe 37. But they were afraide Iohn maketh no mention of this feare but sith that he also sayth that Christ shewed his hands and side to the disciples it may be supposed that he omitted somewhat Neither is it an vnwonred thing amongst the Euangelists while they study to be compēdious to touch only some part Further we do learne by Luke that they were so amased with the strangenesse of the sight that they durst not beleeue their owne eyes A
obserue this order diligently as to the Ephes. 2. 17. he sayeth that Christ comming he preached peace to them whiche were neare and then to straungers and them a farre of 48. Nowe ye are witnesses As yet he doeth not send them foorth to publish the Gospel but only declareth for what purpose he appoynted that they might prepare themselues for that time and partly by this consolation he mitigateth their sorrowe partly with this spurre hee correcteth their slouth VVhen as they being guiltie to themselues of their late falling away it was meete for them to haue sorrowfull hearts Christ here beyonde all hope bestoweth vppon them this incredible honour enioyning them to publishe the embassage of eternall saluation to the whole worlde By this meanes he doeth not onely restore them perfectly but with the greatnesse of this new grace he doeth throughly abolish the remembrance of the offence Yet withall as I sayde he pricketh them forwarde least they shoulde be as slacke and slouthfull to publish the faith whereof they were ordained preachers 49. Beholde I will send the promisse Least the Apostles should be afraied of their owne weakenesse hee comforteth them with the hope of newe grace which should come vppon them as if that he should saye Though you thinke youre selues vnmeete for so great a burden yet there is no cause why you shoulde be discouraged for I will supply from heauen that power which I knowe to be wanting in you Nowe that he might the better confirme them in this hope he maketh mention of the holye Ghost which was promised of the father For to the ende they myghte readily prepare themselues to the woorke God meeting with theyr distrust had encouraged them with his promisse Now Christ substituting himselfe in his fathers place taketh vppon him to perfourme that gifte wherein he doeth againe chalenge to himselfe a diuine power For this is a part of that glory whiche God by othe denied to giue to an other Isai 41. 8. to endew weake men with heauenly power Therefore if it belongeth to Christ it followeth that he is God who spake in the times past by the mouth of the Prophet But though God promised a speciall grace to the Apostles and Christ bestowed it yet this must be generally noted that no mortall man is of himselfe meete for the preaching of the Gospell but so farre foorth as God cloathing them with his spirite supplieth their nakednesse and want And certainly as Paule doeth not exclame of the Apostles alone 2. Cor. 2. 16. who shall be founde meete for these things but he declareth that there is no mortall man meete for so great a woorke so it is necessary that what soeuer ministers of the Gospell God stirreth vppe should be endued with the heauenly spirite and therefore it is promised to all the teachers of the Churche wythout exception in euery palce But tarry ye Least they shulde rashly run forth to teach before the time Christ coÌ„mandeth them to be quiet silent vntill y t he by his appoyntment sending them foorth shall vse their helpe in time conuenient And this was a profitable triall of their obedience that they hauing the vnderstanding of the Scripture and endewed with the grace of the spirite yet because the Lord forbadde them to speake they helde their peace as dumbe men for we do know how desirously they woulde shewe themselues abrode which thinke that they could doe this with praise and admiration And it may be that by this delay Christ would punishe their slouthfulnesse because they had not presently gone the same daye into Galile at his commaundement VVhat soeuer the matter were we are taught that nothing must be attempted but by the calling of the Lord. VVherefore thoughe they wanted not habilitie to teache publikely yet let them containe themselues as priuate men in silence vntil that he shal leade them foorth in his hande into the Theater Further in that they are commaunded to stay at Hierusalem it must be vnderstode after they should returne from out of Galile For as we shal a little after heare out of Mathew though he reuealed himselfe to be seene at Hierusalem yet he chaunged not that which he had first determined of Galile Therefore the meaning of the woordes is after he had giuen them their commaundements in the place appoynted yet his will was that they should as yet remaine silent for a time vntill that he should furnish them wyth a newe power Mathewe 28. Marke 16. Luke 16. Then the eleuen disciples went into Galile into a mountain wher Iesus had appoynted them 17. And when they sawe him they woorshipped him but some doubted 18. And Iesus came and spake vnto them saying All power is giuen vntâ— me in heauen and in earth 19. Goe therefore and teache all nations baptising them in the name of the Father the Sonne and the holy Ghost 20. Teachinge them to obserue all thinges what so euer I haue commaunded you and 〈◊〉 I am wyth you alwaye vntill the ende of the worlde Amen 15. And he sayd vnto them Gâ— yee into all the world preache the gospell to euery creature 16. He that shall beleeue and be baptised shal be saued but he that will not beleeue shal be damned 17. And these tâ—kens shall followe them that beleeue In my name they shall cast out deuils and shal speake wyth new tonges 18. And shall take away serpents and if they shall drinke any deadly thinge it shal not hurte them they shall lay their handes on the sicke and they shall recouer  16. Then the eleuen diciples Mathewe passing ouer those things which we haue reported out of the other three doeth onely teache where the eleuen disciples were sent on the Apostolicall office For their purpose was not as we haue often seene before to prosecute all the perticular partes of a hystorie because it seemed sufficient to the holy Ghost who directed their stile by gathering their testimonies togither to sette downe the summe suche as we doe see Therefore Mathewe doeth chuse that which especially appertained to vs namely that Christ when he appeared to the disciples also created them Apostles which shoulde carye the embassage of eternall life into all the coastes of the worlde But though there is no mention made of the Mount in any other place yet wee doe gather that this place of Galile was noted to Mary yet it is maruel that some hauing seene Christe twise already shoulde as yet doubt of hym If any manne like to referre this to the first manifestation there shall be no absurditie therein for the Euangelistes doe sometime vse to mixe diuers things togither But it must not seeme absurde if the remnants of feare shoulde driue some againe to a newe wauering for we knowe as oft as Christ appeared they were afrayd and amased vntil their mindes were setled by ofte seeing him VVherefore the sense in my iudgement is that some doubted at the first vntill Christe approched nearer and
goe vnto them they were greatly afraide as if they should defile themselues the doctrine Act. 10. 28. Baptising them Christe commaundeth that they shoulde be baptized which shoulde giue their name to the Gospell and should professe them selues to be disciples partlye that it mighte be a witnesse vnto them of eternal life before God partly that it might be an outward signe of faith before men For we knowe that by this signe God doeth witnesse vnto vs the grace of his adoption for he grafteth vs into the body of his sonne that he might account vs to be of his flocke and therefore our spirituall washing wherewith he reconcileth vs vnto himselfe and the new righteousnesse are there represented But as God confirmeth his grace vnto vs by this zeale so who soeuer doe offer themselues to baptisme they do in like maner binde their faith as it were by giuing of an obligation Also sith the Apostles haue these dueties expreslye committed to their charge togither with the preachinge of the Gospell it followeth that there are no other lawfull ministers of Baptisme but they which doe also minister doctrine Therefore where libertie hath beene graunted to priuate men and also to women to baptise because it is not agreeable to the institution of Christ it was nothing else but a meere prophanation Also where the first place is appoynted for doctrine there is a true differēce set down betwene this mysterie and the adoulterous rites of the Gentiles wherwith they do enter thēselues into their religions for vntill God by his word shal giue life to the earthly elemēt it is made no sacramēt for vs. As superstition hath a preposterous emulation at all the works of God so folish men do frame diuers sacraments according to their owne pleasure but because they want the woorde as the soule they are vaine and toyishe shadowes VVherefore let vs note that by the power of the doctrine it commeth to passe that the fignes doe put on a newe nature so as the outwarde washing of the flesh beginneth to be a spirituall pledge of regeneration by the doctrine of the Gospell goinge before and this is the right consecration in steade wherof popery hath brought in vppon vs magicall exorcismes And therefore it is sayde in Marke He that shall beleeue and be baptised by which woordes Christ doeth not onely exclude hypocrites from the hope of saluation who beinge without faith are onely puffed vp with the outward signe but hee ioyneth baptisme to the holy bande of doctrine that this should be nothing else then an addition to that But because Christe commaundeth them to reache before he commaundeth to baptise and willeth that onely beleeuers be receiued to baptisme baptisme seemeth not to be rightly ministred except that faith should goe before And vnder this pretence the Anabaptists haue stirred much against the baptisme of infants Yet it is not harde to be answeared if any manne shall consider the reason of the commaundement Christ commaundeth that the embassage of eternall saluation should be caryed to all the Gentiles hee confirmeth the same by adding the seale of baptisme And there is good cause why the beleuing of the woorde is sette before baptisme sith the Gentiles were altogither straungers from God and had no fellowship with the elect people For otherwise it should haue beene a lying signe which should offer forgiuenesse of sinnes and the gift of the spirite to vnbeleeuers who as yet were not the members of Christ. And we knowe that they are gathered by faith who were before dispearsed Nowe it is demanded vppon what condition God adopted them to be his sonnes which before were straungers It cannot certainly be denied when hee once accepted them into his fauour but that hee extendeth the same to their children and nephewes At the comming of Christ he shewed himselfe generally to be a father both to the Gentiles and to the Iewes Therefore it is necessary that the promisse which was in times past made to the Iewes shoulde also at this daye be of force amongest the Gentiles I will be thy God and the God of thy seede after thee Gen. 17. 7. So wee see them which by faith are entred into the Church of God to be accounted for the members of Christe and also to be called to the enheritance of saluation And yet baptisme is not by this meanes separated from faith or doctrine for though yong infants doe not as yet by reason of their age take holde of the grace of God by faith yet God accepting of theyr parents doeth also embrace them I doe therfore deny it to be rashly done to baptise infants whereto the Lord doth call them while he promiseth them to be their God In the name of the father This place doeth teache the full and euident knowledge of God the which beinge but darkely shadowed foorth vnder the lawe and the Prophets at the lengthe sprange foorth vnder the kingdome of Christe The olde fathers neuer durst call God their Father if they hadde not taken this hope from Christe theyr head neither were they altogither ignorant of the eternall wisdome of God which was the fountaine of light and life It was also one of their confessed principles that God shewed forth his power in the holy ghost But at the arising of the gospell God was much more manifestly shewed vnder the three persons for the father then reuealed himselfe plainly in the sonne his liuely and expresse image and Christ himselfe lightening the world by the cleare brightnesse of his spirite made both him himselfe to be knowen But it is not without cause that heere is expresse mention made of the Father of the Sonne and of the spirite for the force of baptisme cannot be apprehended otherwise then by beginning at the free mercy of the Father who reconcileth vs vnto himselfe by hys only begotten Sonne then shall Christ himselfe appeare before vs wyth the sacrifice of his death and at the length the holy ghost shal also come by whome he washeth and regenerateth vs and at the length he maketh vs partakers of all their good giftes So we do see that we do not rightly know God except that our faith do distinctly conceiue three persons in one essence and that the efficacie and frute of baptisme doth come from thence that God the Father adopteth vs in his Sonne and by the Spirit we being purged from the silthinesse of our fleshe he refourmeth vs to righteousnesse MAR. 16. He that shall beleeue This promisse was added that it might allure all mankind to faith as againe for the terrifying of the vnbeleeuers there followeth a denounced sentence of grieuous destruction But it is no maruel that saluation is promised to the faithful for by beleuing in the only begotten sonne of God they are not only accoūted amongst the sonnes of God but being endued with the righteousnes of his grace and with the spirit of regeneration they do possesse the summe of eternal life Baptisme is ioyned
with the faith of the Gospell that we might know that therein is engraued the marke of our saluation for if it auailed not to testifie the grace of God Christ had vnproperly sayd that they should be saued which should beleeue and be baptised Though it must also be noted that it is not so necessarily required to saluation that all they should of necessity pearish which should not obtaine the same For it is not ioyned here to faith as halfe the cause of saluation but as a testimony I do graunt that this necessity is laid vpon men that they should not neglect the signe of the grace of God but though God for their infirmitye vseth such helps I deny his grace to be tied vnto them In this maner we may say that it is not simply necessary but onely in respecte of our obedience In the second part where Christ condemneth them which doe not beleeue he meaneth the rebellious who while they do refuse saluation offered doe draw vpon themselues a more grieuous punishment and they are not now onely ensnared in the common destruction of mankinde but they do sustaine the fault of their owne ingratitude 17. These tokens shall follow them which beleue As the Lord had by myracles confirmed the faith of his Gospell so long as hee was conuersant in the world so nowe he causeth the same to flourish in the time to come least the disciples shuld thinke y t the same were tied to his corporall presence For it was to great purpose that the diuine power of Christ shuld flourish amongst the faithfull that it might manifestly appeare that he was risen from the dead wherby his doctrine might remain continue and his name should be immortall Further where he furnisheth the faithfull with this gift it must not be drawn to all For we know that the giftes were diuersly disposed that the power of myracles shoulde be but in the hands of some But because that which was giuen to a few was common to the whole church and the signes which one wrought auailed for the coÌ„firmation of all Christ doth rightly name the beleuers generally The meaning therfore is that the faithful shuld be ministers of the same power he had ben wonderful before in Christ that in his absence the seale of the gospel might be y e more sure as in Iohn 14. 12. he promiseth that they shal doe the same greater things And for the setting forth of the glory deity of Christ it was sufficient that some few of the beleeuers were furnished with this power And though Christ doeth not expresse whether he wold that this gift shuld be but for a time or remaine for euer in his church Yet it is more probable that these myracles were promised but for a time for the setting forth of the gospel which was newe as yet obscure And it may be that for the fault of vnthankfulnes the world was depriued of this honor yet I do think that this was the properend of myracles that the doctrine of the gospel should at the beginning waÌ„t no approbation And we do certainly see that the vse of them ceased not long after or at the least the examples of them were so rare that it may be gathered that they were not like common to all ages Yet either the preposterous couetousnes or ambition of them which followed after so wrought least they shuld be without myracles altogither that they fained vain myracles for themselues And by this meanes there was a gate opened to sathans falsehodes that not only false sleights shuld succeede in the place of truthe but that vnder pretence of signes the simple might be led away from the right faith And certainly it was meete that curious men who not content with a lawful allowance but seking after newe myracles should be deluded by such deceits This is the reason why Christ otherwhere foretold that the kingdom of antichrist should be ful of lying signs Mat. 24. 24. that Paul testifieth the same 2. The. 2. 9. VVherefore that myracles may rightly confirme our faith let our mindes containe themselues in that sobriety wherof I spake whereof it also followeth that it is a foolish quarrell of theirs which do obiect that our doctrine wanteth myracles As if that it were not the same whych Christ hath most sufficiently sealed heeretofore But in this argument I am the shorter because that I haue entreated of it already more fully in sundry places MAT. 20. Teaâ—â—iâ—g them to obserue By these wordes as I said before Christ sending foorth his disciples doth declare that he doth not wholely resigne vnto them those things which appertained to him as if that he wold leaue off to be the master of his church For he dismisseth the apostles with this exception that they shoulde not thrust foorth their owne deuises but that they shoulde purely and faithfully dispence from hand as they say to hand that which he commanded And I wish that the Pope would submit the power which he chalengeth to himself to this rule For we shuld easily suffer him to be Peter or Pauls successor so that he would not raigne tyrannically ouer soules But sith he reiecting the gouernment of Christ defileth the church with his owne filthy trifles it doeth heereby appeare sufficiently howe farre he falleth from the Apostolicall function In summe let vs learne that by these woordes they are made doctours of the Church not which doe vtter what soeuer they shal thinke good but which shall also themselues depend vpon the mouth of this one maister that they may procure disciples to him and not vnto themselues Beholde I am with you Because Christ did lay a charge vpon the Apostles which they could not discharge vsing onely the power of man he doth comfort them with the hope of his helpe from heauen For before that he promiseth to be present with them he sayeth first that he is kinge of heauen and of earth who with his hand power gouerneth all things Therefore this pronowne I must be red as a word of great force as if he had sayd if the Apostles would throughly doe their duety they must not looke what they can doe themselues but they must depende vppon his inuincible power vnder whose directions they do goe to warre But the maner of his presence which the Lorde promiseth to his must spiritually be vnderstoode for it is not needefull that he shoulde descende from heauen to helpe vs sith by the grace of his spirite as with a hande stretched out from heauen he may helpe vs. For he which in respecte of his body is a great way distant from vs doeth not onely spreade the efficacie of his spirite throughe the whole worlde but doeth also verely dwell in vs. Furthermore it is to be noted that this was not spoken to the Apostles only for the Lorde promiseth his helpe not to that age only but vnto the ende of the worlde Therefore it is as muche as if hee
There is therfore great weight in these words that they went forth preached euery where which euen now for feare durst not speake in their secreat corner For so vnloked for a conuersion in a moment could not be done by man And therfore Marke addeth The Lord wrought with them signifying that this was the very worke of god Yet this phrase of speach doth not make a partition betwene their worke or labor and the grace of God as if that they of themselues could doe any thing but he meaneth simply y t they were holpe of God because that according to the flesh they shuld haue attēpted that in vaine which is yet wrought by them I graunt that the ministers of the word are called fellow helpers of God 1. Cor. 3. 9. in as much as he vseth their ministery but it is to be noted that ther is no power in them but that which he giueth them Further they do preuail nothing by planting by watering except the secreat working of the spirit do cause it to encrease Confirmed the word Marke here in my iudgement doth note a part of that which he had generally set down immediatly before For the Lord wrought with thē by other meanes least the preaching of his gospel shuld be in vain but this was a notable testimony of his help that he cōfirmed the same by myracles And this place teacheth to what ende myracles muste be referred that it is not lawfull to draw them after peruerse corruptions for that they doe serue the Gospell VVhereof it followeth that the holy order of God is inuerted if they be drawne away from the word of God whereof they are appurtenances to the adorning of vngodly doctrines or are drawn to colour out corrupt worshippings LAVS DEO THE holy Gospel of Iesus Christ according to Iohn with the Commentary of M. Iohn Caluine Faithfully translated out of Latine into english by Christopher Fetherstone student in Diuinitie TO THE RIGHT HONORABLE THE LORD ROBERT DVDLEY EARLE OF LEYCESTER BARON OF DENBIGH Maister of the Horse to the Queenes Maiestie Knight of the noble order of the Garter one of the Queenes Maiesties most honorable priuie Counsel Chanselour of the most famous Vniuersitie of Oxford Christopher Fetherstone wisheth encrease of spirituall giftes long life happy dayes and encrease of honour IT IS AN OLDE SAYing Right honourable and no lesse true then olde that faleable wines neede no iuic bush which prouerb importeth thus much that thinges which are of thē selues good and commendable haue not anye at least no great neede of commendation If therefore I shouldee with fine filed phrases with gaye geason woordes with straunge examples and notable hystories compound some long prologue and tedious Preface in commendation of this most excellent work and Commentarie of that famous member and faithfull Doctour of Gods Church Maister Iohn Caluine I might cause your Honour to suspect the fondnesse thereof I my selfe should seeme to doubte of the goodnesse thereof and finally minister occasion to many to condemne me of folly Omitting therefore that which is needlesse I discend vnto that which is needefull to wit to excuse my selfe of arrogancie wherof some may accuse me in that I dare presume to dedicate vnto yonr honour this my translation vnto whom I am altogether vnknowen The loade stone as men say writers do testifie and experience doth teach hath in it selfe such power force and vertue that it draweth iron vnto it though it be farre distant right so vertue doth drawe men vnto it and the reporte thereof causeth men to loue those whom they haue not seene to reuerence those of whō they haue only heard Which thing sithence it is so there is no cause why I shoulde either bee accused of arrogancie or condemned of impudencie for approching so boldly vnto your honour and for suffering this my translation to appear in your name For your friendes confesse and your foes cannot iustly denie that God hath placed in your noble brest greate aboundance of most heroicall vertues I omit to speake of that rare report of your vnfeigned religion which refoundeth euery where and redoundeth to your prayse I should be tedious if I should set downe particulerly the most vndoubted testimonies of your faithfulnesse toward your dread Soueraigne I shoulde seeme to flatter if I should extoll that godly magnanimitie wherewith the Lord hath endued you to maintaine his truth to defend the Realm to sub due those proud aspiring papists That great and earnest care which your honour hath alwaies had and euen now hath to support the poore ministers of the word and gospell of Iesus Christ in Gods cause in good causes hath in it selfe sufficient force to enforce not only mee but all thankfull heartes by word and writing to bewray all thankfulnesse dutifulnesse towards your good honor As this so that singuler liberalitie vsed at all times by your Lordship towards my friends hath caused me in dedicating of this booke to your honour to testifie some part of my thankfull minde in their behalfe And heere I am to craue pardon of you whiche I hope I shall easily obtaine for that I haue not behaued my selfe finely as I might though faithfully as I ought in this my worke And thus fearing prolixitie I conclude praying vnto the Lorde God of heauen and earth that King of Kinges and Lorde of Lordes that he will graunt vnto your honour and to the rest whom he hath placed in the like degree of dignitie his holy spirite that spirite of wisdome and vnderstanding that you may thereby be so directed that all your thoughts woordes and workes may tend to the setting foorth of Gods glory the maintenance of true religion the preseruation of the Realme So shall England haue wealth be voide of woe enioy solace be free from sorrow possesse plentie not tast of pouertie inherite pleasure and not see paine Whiche God graunt Your Honours most humble and obedient Christopher Fetherstone To the Reader BEing instantly requested Gentle Reader by my godlie zealous friendes to enterprice the translating of this most learned Commentarie of M. Iohn Caluine and being persuaded thereunto by manie godlie reasons whereof Gods glory the profite of his Church should bee the chiefe I coulde not nor woulde not refuse to take that charge vpon mee vnlesse I should haue forgotten my dutie towardes God his Churche and my friendes and now for asmuch Gentle Reader as the principall recompence of my paines shall bee that profite whiche thou shalt reape by the reading of this my translation I beseech thee refuse not to take some paines in reading the same I haue not stuft it full of strange wordes deriued of the Latin which might no lesse molest thee then if they continued Latin as they were I haue not racked the phrases to make them runne smoothly to please 〈…〉 and so digressed from the truth and meaning of the authour but so much as possible I could I haue translated
the Euangelist addeth immediatly after that they are made the sonnes of God not by the proper will of the flesh but when as they are borne of God And if faith doe regenerate vs that we may bee the sonnes of God and God doe inspire the same faith from heauen it is most manifest that Christe doth not only offer vs the grace of adoption potentially but euen actually as they say And truly the Grecians doe sometimes take exousia for axioma because the sense doth best agree with this place And the circumlocution which the Euangelist vseth is of greater force to set foorth the excellencie of grace then if hee had saide in one worde that all those that beleeue in Christe are made by him the sonnes of God For hee speaketh in this place of the vnclean and prophane who being condēned of perpetuall ignominy did lye in the shadowe of death Therefore Christ shewed a wonderfull token of his grace that he vouchsafed to extoll suche vnto this honour that they shoulde begin sodainely to be the sonnes of God And the Euangeliste extolleth the greatnesse of this benefite woorthily as doth Paule also Ephesians 2. 4. But and if the common signification of the word do please any man better yet notwithstanding the Euangelist doth not make power a certaine middle facultie which may take away the full and perfect effecte but hee meaneth rather that Christe gaue vnto the vncleane and vncircumcised that which seemed to bee vnpossible For there was an vncredible alteration of thinges wrought at that time when Christe raysed vp to God children of stones Therefore power is that sufficiencie whereof Paule maketh mention Col. 1. 12. where hee giueth thankes to God who hath made vs fit to be partakers of the lot of the saintes VVho beleeue in his name Hee noteth briefly the maner howe to receiue Christe namely when wee beleeue in him Therefore beeing ingrafted into Christe by faith wee obteine the right of adoption that wee may bee the sonnes of God And truely seeing hee is the onlie sonne of God this honour doth in no case appertaine vnto vs saue only so farre foorth as wee are his members Againe that vaine surmise concerning power is refuted out of this place The Euangelist sayth that this power is giuen to those who doe nowe alreadie beleeue and it is certaine that they are now the children of God in deede Therefore they doe derogate too much from faith who say that a man doth obtain this thing only by beleeuing to be made the childe of God if hee will because they put a suspenced power insteede of the present effect There appeareth a grosser contrarietie in that which followeth immediatelie The Euangelist saith nowe that they are borne of GOD who beleeue Therefore there is not onely an habilitie to choose offered seeing that they doe nowe obtaine that selfe same thing about which they are occupyed And although the Hebretians doe oftentimes take name for power yet there is heere a relation vnto the doctrine of the Gospel For we doe then rightly beleeue in Christe when he is preached vnto vs I speake of the ordinarie meanes whereby the Lorde bringeth vs vnto faith And this must be diligently noted because many men do foolishly forge to themselues a confused faith without any vnderstanding of doctrine Like as amongest the Papistes there is nothing more common then this woorde beleeue whereas notwithstanding there is no knowledge of Christe by the hearing of the Gospel Therfore Christ offereth himselfe vnto vs by the Gospell but we receiue him by faith 13 VVho are not borne of blood Willingly doe I embrace the opinion of those who thinke that the Euangelist toucheth heere by the way the wicked boldnesse and confidence of the Iewes They had alwayes in their mouth the worthinesse of their stocke as if they who discende of an holy progenie were naturally holy And they might worthily haue bragged of the stock of Abrahā if so be it they had bin the lawfull sons of Abraham and not degenerate children but the boasting of faith arrogateth nothing at all to the carnall begetting but it acknowledgeth that it hath receiued all that goodnesse whiche it hath of the grace of God alone Therefore Iohn saith that the Gentiles who beleeue in Christ who were before vncleane are borne the sonnes of God not of the wombe but they are fashioned againe by God that they may begin to bee He seemeth to haue put blooddes in the plurall number to the ende hee might the better expresse the long succession of the stocke For this was a part of the Iewish boasting that they were able directly to proue that they came from the patriarkes by a continuall course The will of the fleshe and of man Doe signifie all one thing in my iudgement For I see no cause why fleshe shoulde be taken for the woman as manie doe thinke with Augustine But rather in this that the Euangeliste repeateth one thing in diuers wordes hee beateth in the same the better and imprinteth it more deepely in mens myndes And although he doe properly respect the Iewes who dyd bragge of the fleshe yet may there a generall doctrine be gathered out of this place that this is not proper to our nature neither doth it proceede from vs that wee are accounted the children of God but because the Lorde of his owne wyll that is of his free loue begate vs. Heereupon it followeth first that faith proceedeth not from vs but that it is a fruite of spirituall regeneration For the Euangelist saith that no man can beleeue vnlesse hee be begotten of God therefore faith is an heauenly gift Secondly that faith is not a colde and bare knowledge sithence none can beleeue but hee that is fashioned againe by the spirite of God Notwithstanding it seemeth that the Euangelist dealeth disorderly in putting regeneration before faith seeing that it is rather an effect of faith and therefore to bee set after hym I answeare that both of them doe very well agree because we doe both conceiue the incorruptible seed by faith wherby we are borne againe into a newe and diuine life and yet notwithstanding faith is a worke of the holy ghost who dwelleth in the sonnes of God alone Therefore in diuers respectes faith is a part of our regeneration and an entrance into the kingdome of God that it may number vs amongest his children For whereas the spirite doth illuminate our mindes that doth now appertaine vnto the renuing of vs. By this meanes faith doth flowe from regeneration as from a fountaine But because we receiue Christ by the same faith who doth sanctifie vs by his holy spirite therefore it is saide to be the beginning of our adoption Although there may another more plaine redie distinction be brought For when the Lorde inspireth faith hee begetteth vs againe secretely by a secrete meanes which we knowe not And beeing indued with faith we lay holde vpon with a liuely feeling of the
conscience not only the grace of adoption but also the newnesse of life and other giftes of the holy Ghoste For seeing that faith doeth receiue Christe as it is saide it bringeth vs after a sort into the possession of all his good giftes So that according to our sense we begin not to be the children of God vntyl such time as we haue faith And if sobeit the inheritaunce of eternall life be the fruite of adoption wee see howe the Euangelist ascribeth all our saluation to the grace of Christe alone And surely howe narrowly soeuer men doe sift themselues they shall finde nothing meete for the children of God but that which Christe hath bestowed vpon them 14 And the woorde was made fleshe and dwelt amongest vs and wee sawe the glory of it as the glory of the only begotten of the father ful of grace and of truth 14 And the worde was made flesh Nowe he teacheth after what sort Christe came whereof he made mention namely that hauing put on our flesh he shewed himselfe openly to the worlde And although the Euangelist doth briefly touch this vnspeakeable secrete and mysterie that the sonne of God did put on mans nature yet is this breuitie merueilous plaine Certaine foolishe fellowes doe heere delude and toye with friuolous shiftes that it is saide that the woorde was made fleshe because God did sende his sonne into the worlde being made man as hee had conceiued in his minde As if that worde were a shadowish vaine conception of the minde But wee haue shewed that the true person in the Essence of God is expressed in this worde Moreouer the worde fleshe is of greater force to expresse his minde then if hee had saide that he was made man His meaning was to shew vnto howe vile and base an estate the sonne of God came downe from the highnesse of his heauenly glory and all for our sake VVhen as the Scripture speaketh of man contemptuously hee calleth him fleshe Therefore albeit there is so great difference betweene the spirituall glory of the woorde of God and the rotten dregges of our fleshe yet notwithstanding the sonne of God did abase hymselfe so muche that hee tooke vpon him this flesh which is subiect to so great miserie But flesh is not takeÌ„ in this place for the corrupt nature as Paule doth oftentimes take it but for the mortal man although it doth by contempt signifie his frayle brittle nature Psalme 78. 39. Hee remembred them because they are fleshe Isay. 40. 6. All fleshe is grasse and in suche like places Yet must we note herewithall that this is a kinde of speeche wherein is Synechdoche because the inferiour parte comprehendeth the whole man Therefore did Apolinaris dote who feigned that Christe did take vpon him the body of man only without the soule for wee may gather out of infinite testimonies that hee was no lesse indued with the soule then with the body And when the scripture calleth men fleshe it doth not therefore depriue them of soules Therefore the sentence is plaine that the word which was begotten of God before the beginning of the worlde and whiche did alwayes abide with the father was made man In this poynt of faith wee must chiefly holde two thinges that the two natures in Christ dyd so growe togeather into one person that one and the same Christe is very God and man And the other that the vnitie of the person doth no whit let but that the natures may remaine distinct so that the diuinitie doth retaine whatsoeuer is proper to it and that the humanitie hath also seuerally whatsoeuer belongeth to it Therefore whensoeuer Satan did goe about by heretikes to ouerthrowe sounde doctrine with diuers dotings hee alwayes brought in the one of these errors eyther that Christ was the sonne of God and of man so confusedly that neyther his diuinitie remained in hym neyther was he coÌ„passed about with the true nature of maÌ„ or els that he was so clothed with the fleshe that hee was as it were double and had two natures Thus dyd Nestorius in times past plainely confesse both natures but hee made one Christe God and another man On the contrarie when Eutiches did acknowledge one Christ to be the sonne of God and of man he left hym neither of the two natures but feigned that they were both mixed together And Seruetus at this day feigneth with the Anabaptists such a Christe as is confusedly coÌ„pounded of a double nature as a diuine man In woorde hee affirmeth that hee is God but if you receiue his vaine glosses the diuinitie was turned for a time into the humaine nature and nowe againe is the humane nature swallowed vp of the diuinitie The wordes of the Euangeliste serue fitly for the refuting of both these sacriligies VVhen hee saith that the worde was made fleshe the vnitie of the person is plainely gathered hence for it is not meete that there shoulde bee another man now beside him who was alwayes very God seeing that it is said that that God was made man Againe seeing that this woorde woorde is attributed distinctly vnto Christe as hee is man it followeth that Christe ceased not to bee that which he was before wheÌ„ he was made man and that there was nothing altered in that eternall essence of God which put vpon it fleshe Finally the sonne of God began to bee man in suche sorte that notwithstandynge hee is as yet that eternall woorde whiche hath no beginnyng of time And dwelt They that expounde that the fleshe was vnto Christe as an house they doe not vnderstande the meaning of the Euangelist For doubtlesse he doth not here assigne vnto Christe a perpetuall abiding amongst vs but he saith that he was conuersant amongest vs for a season For the word escenâ—sen which hee vseth is fet from tabernacles Therfore it doth signifie nothing els saue this y t Christ did execute that functioÌ„ vpon earth which was inioyned him or that he did not appeare one moment onely but that he did abide amongst men vntil such time as he did finish the course of his office But heere may a question be moued whether he doth speake of men in generall or of himselfe alone and the other Disciples who sawe that with theyr eies whiche hee saith I doe rather allowe this latter for hee addeth by and hy And wee sawe his glory For although the glory of Christe might haue beene seene of all men yet was it vnknowen to the greatest parte because of their blindnesse only a fewe saw this manifestation of his glory whose eyes the holy spirite did open The summe is that Christ was so knowen as he was man that he shewed in himselfe some farre greater and more excellent thing VVhereupon it followeth that the maiestie of God was not extenuated although it were compassed about with the flesh it laide hid indeede vnder the humilitie of the fleshe yet so that it sent foorth the brightnesse thereof As is not in this
doth here commende and set foorth that plentifull aboundance of good thynges which Christe brought foorth with his commyng For wee knowe that the benefites of God were tasted more sparingly vnder the lawe and that so soone as Christ was reuealed in the fleshe they were powred out in great aboundance euen vnto the full Not that anye of vs hath greater aboundance of the spirite then had Abraham but I speake of the ordinarie dispensation and of the manner and meanes of dispensing Therefore to the ende that Iohn may the better inuite his Disciples vnto Christe he telleth them that the aboundance of all those good thinges which they want is offered them in him Although there shall be no absurditie therein if so be it we extend it farther yea the text may be read thus verye well that all the fathers from the beginning of the worlde did drawe all those giftes which they had from Christe because although the lawe was giuen by Moses yet did they not obtaine grace thereby Notwithstanding I haue shewed before what I like best namely that Iohn doth in this place compare vs with the fathers that by this comparison hee may amplifie that which is giuen vs. And grace for grace It is well knowen howe Augustine expoundeth this place namely that al good things are giuen vs now then of God and that eternall life is not repaide to our merites as a due rewarde but that this is a poynt of more liberalitie that God doth so reward the former graces and crown his giftes in vs. This truely is godly and finely saide but it is not very fit for this place The sense were more plaine if thou shouldst take this worde anti comparitiuely as if he shoulde say that whatsoeuer graces the Lorde heapeth vpon vs they doe in like sort flowe from this fountaine It may also bee vnderstood as a note of the finall cause that we do receiue grace nowe that the Lorde may once accomplishe the worke of our saluatioÌ„ Notwithstanding I do rather subscribe vnto their iudgement who say that wee are watered with the graces which are powred out vppon Christe For that which we recoâ—â—e of Christe hee doth not onely giue it vs as God but the father hath bestowed it vpon him that it might flowe vnto vs as through a conduit This is the oyntmente wherewith hee was annoynted that hee myght annoynt vs all togeather with hym wherevppon hee is called Christe wee Christians 17 Because the lawe was giuen by Moses It is a preuention wherein hee preuenteth a contrarie obiection For Moses was so greatly esteemed amongest the Iewes that they did hardly admit any thing that was contrary to him Therfore the EuaÌ„gelist teacheth how far inferior the ministerie of Moses was to the power of Christe And also this comparison doth not a little beautifie the power of Christe For seeing that the Iewes did make so great account of Moses that they did attribute vnto him all honour that might bee the Euangelist telleth them that that was but a very small thing which Moses brought if it be compared with the grace of Christe For that was otherwise a great let that they thought they had that by the lawe whiche we doe obteine by Christe alone But we must note the contraposition when he setteth the lawe against grace and truth for his meaning is that the lawe wanted both these And truth in my iudgement is taken for the firme and sound stabilitie of things By this worde Grace I vnderstande the spirituall fulfilling of those thinges the bare letter whereof was contained in the lawe And these two voyces may be referred by Hypallage both vnto one thing As if he had saide that grace wherein the truth of the lawe consisteth was reuealed at length in Christ. But because the same sense shall remaine it maketh no great matter whether thou couple them together or distinguish them This truely is certaine that this is the Euangelists meaning that the image of spirituall good things was only shadowed in the law and that they are perfectly fulfilled in Christe whereupon it followeth if thou separate the law from Christe there remaineth nothing there but vaine figures In which respect Paul saith Collos. 2. 17. That therein are the shadowes that the body is in Christ. Yet notwithstaÌ„ding we must not imagine that there was any thing shewed deceitfully in the lawe for Christ is the soule which quickneth that which should otherwise be dead in the lawe But the shooteth heere at another marke namely of what force the law is of it selfe and without Christ. And the Euangelist saith that there is no sounde thing found in it vntyll wee come vnto Christe Furthermore this truth consisteth in that that we obteine grace through Christe which the lawe could not giue vs. Therefore I take this worde grace generally aswell for the free remission of sins as for the renuing of the hearte For seeing that the Euangelist doth in this place briefly note the difference betwene the old new Testament which is described more at large Ier. 31. 31. hee coÌ„preheÌ„deth vnder this worde whatsoeuer belongeth vnto the spirituall righteousnesse And the partes thereof are two that God doth reconcile himselfe vnto vs freely by not imputing our sinnes and that he doth ingraue in the heartes of men his lawe and doth frame men inwardly by his spirite to obey him wherby it appeareth that the law is falsly and vnproperly expounded if sobeit it retaine any in it or keepe theÌ„ back from comming to Christe 18 No man hath seene God at any time This is most fitly added to confirme the next sentence withall For the knowledge of God is the gate whereby we enter in into the fruition of all goodnesse Therfore seeing that God doth reueale himselfe vnto vs by Christe alone it followeth heereupon that we must desire craue all thinges of Christe This course of doctrine is diligentlye to bee noted There is nothynge that seemeth to bee more common then this that euery one of vs doth receiue those thinges which God doth offer vnto vs according to the measure of our faith but there are but a fewe that thinke that we must bring the vessell of faith of the knowledge of God wherby we may draw This that he saith that no man hath seene God at any time is not only to be vnderstoode of the externall sight of the bodily eyes for hee giueth vs to vnderstande generally seeing that God dwelleth in light which none can come vnto he caÌ„not be knoweÌ„ but only in Christ his liuely image Furthermore they doe commonly expounde this place on this wise Seeing that the bare maiestie of God is hidden in it selfe it coulde neuer be comprehended saue only forasmuch as it reuealed it self in Christe and that therefore God was knowen to the fathers only in Christe But I doe rather thinke that the Euangelist doth heere holde on in the comparison namely how farre better our estate is then the estate
as Christe in another place to the end he may proue the Baptisme of Iohn he demaundeth whether it be from heauen or of men 32 I sawe the spirite descending like a Doue It is an vnproper or figuratiue kinde of speech for with what eyes coulde he see the spirite But because the Doue was a certaine and vnfallible token of the presence of the spirite shee is called the spirite by Metonymia not that she is in deed the spirite but that shee doth represent him so muche as mans capacitie dothe beare And this translation is common in the Sacraments for why doth Christe call bread his body but only because the name of the thing is aptly translated vnto the signe especially whereas the signe is a true and also effectuall pledge whereby we may be certified that the thing it selfe which is signified is perfourmed vnto vs. Yet mayest thou not thinke that the spirite was included vnder the Doue who fulfilleth heauen and earth but that he was present by his power that Iohn might knowe that hee did not see that sight in vaine Like as wee knowe that the body of Christe is not tyed to the bread but yet we do inioy the participation thereof Nowe heere may a question bee moued why the spirite did then appeare vnder the shape of a doue VVe must alwayes hold the proportion of the signes with the truth VVhen as the spirite was giuen to the Apostles there appeared firie and clouen tongues because the preaching of the Gospell should be spread abroade throughout all tongues and shoulde haue firie force But God meant in this place openly to represent that mildnesse of Christe which Isaias commendeth Smoking Flaxe shall hee not quenche and a â—haken reede shall hee not breake For the spirite was then first seen to discend vpon him not that he was voyd therof before but because hee was then called vnto dignitie as it were with that solemne rite For we knowe that he laid hid for the space of thirtie yeres like to a priuate person because the time of his manifestation was not yet come And when hee woulde manifest himself he began with baptisme For he receiued the spirite then not so much for himselfe as for his And for this cause that comming downe was visible that wee may knowe that there remaineth in him store of all those giftes which wee want And this may we easily gather out of the wordes of Iohn Baptist. For in that he saith vpon whom you see the spirite descending and remaining vpon him hee it is that baptiseth with the spirite it is as much as if he should say that the spirite appeared to this ende in a visible shape rested vpon Christ that hee myght water all his with his fulnesse I touched before briefly what it is to baptise with the spirite namely to giue Baptisme his effect leaste it bee vaine and voyde which thing the spirite doth by his power 33 Vpon whom thou shalt see Here ariseth an harde question For if Iohn knewe not Christe why doth he refuse to suffer him to come to his baptisme he woulde not surely say thus to one whome hee knewe not I ought rather to bee baptisedâ—f thee Certaine doe answere that he knew him so farre that he reuerenced him as an excellent Prophete he knewe not that hee was the sonne of God But this is a colde answere For euerie man must obey the calling of God without respect of persons Therfore ther is no dignitie of man or excellencie which ought to hinder vs in our office Therefore Iohn had done iniurie to God and his baptisme if hee had saide thus to any other saue onely to the sonne of God Therefore it must needs be that hee knew Christ first First wee must note that we intreate in this place of that knowledge which commeth by familiaritie and continuall vse Although therefore hee knewe Christe so soone as hee sawe him yet doth not this cease to bee true that one of them did not knowe another after the common custome of men because the beginning of the knowledge came from God yet neuerthelesse this question seemeth not to bee throughly answered for he saith that the sight of the spirite was the marke of the showing But hee had not as yet seene the spirite when hee speaketh vnto him as vnto the sonne of God I doe willingly subscribe vnto their iudgement who thinke that this signe was added for confirmations sake and that not so much for Iohns sake as for all our sakes Onely Iohn saw the spirite but for other rather then for himselfe Bucer citeth that place of Moses â—itly This shall bee to you a signe that hauing gone three dayes iourney yee shall sacrifice vnto mee in the 〈◊〉 Truly when they went foorth they did now know that God was the guide and gouernor of their iourney but this was as they say a confirmation fet from the latter So that this was added as an ouerplus vnto the former reuelation which was shewed vnto Iohn 34 I sawe and testified He meaneth that he vttereth nothing that was doubtfull because God would haue those thinges to bee well and throughly knowen vnto him whereof he shoulde afterwarde bee a witnesse vnto the worlde And this is worthie the noting that he did testifie that Christe was the sonne of God because Christ should be the giuer of the holy ghost because the honor and office to reconcile men vnto God belongeth to none other but to him alone 35 The next day after Iohn stoode againe and two of his disciples 36 And when he saw Iesus walking he saide beholde the lambe of God 37 These two disciples hearde him speake and they followed Iesus 38 VVhen Iesus turned backe and sawe them following him he saith vnto them what seeke yee They saide vnto him Rhabbi which if thou interprete is expounded master where abidest thou 39 Hee saith vnto them Come and see they came and saw where he abode and they tarried with him that day and it was almost the tenth houre 36 Beholde the lambe of God Heere appeareth that more plainely which I saide before that Iohn so soone as he perceiued that hee drewe neere vnto the ende of his course he was wont to be earnest in this point that he might deliuer vp the light vnto Christe His constancie likewise maketh his testimonie to be of greater credit But in this that one day after another he standeth so diligently vppon the repetition of Christ his commendation he declareth thereby that his course was now finished Furthermore we see heere how slender and base the beginning of the Church was Iohn truly prepared disciples for Christ but Christe doth now at length begin to gather together the Church Furthermore hee hath onely two obscure men that were of low estate but this also serueth to the setting foorth of his glory that hee doth spreade abroade his kingdome myraculously in a short time not being holpen with mans riches or a mightie
of God is shut against vs all vnlesse there be an enterance set open vnto vs by regeneration For he taketh this for a thing whiche all men confesse to be true that we cannot enter into the kingdome of GOD vnlesse we be spirituall But out of the wombe wee bring nothing but the carnall nature Therfore it followeth that we are all banished from the kingdome of God and that being depriued of the heauenly life wee remaine vnder the bondage of death Furthermore seeing that Christ reasoneth in this place that men must be borne againe because they are fleshe only without doubt he comprehendeth vnder flesh the whole man Therefore flesh doth signifie in this place not the body only but the soule also and so consequently all the partes thereof For the pelting popish diuines doe most foolishly restraine it vnto the parte whiche they call sensuall because by this meanes Christe his argument shoulde bee vnsit that we haue neede to be borne againe because some parte of vs is corrupt But and if the flesh be set against the spirite as that which is corrupt agaynst that which is sound that which is false against that which is true that which is polluted against that which is holy that which is defiled against that which is sincere we may thence easily gather that in this one word the whole nature of man is condemned Therefore Christe doth pronounce that our minde and reason are corrupt because they are carnall that all the affections of our heart also are wicked and reprobate because they also are carnal But here may a question be obiected Seeing that the soule is not begotten of the issue of man wee are not borne of fleshe in our principall parte Heereby it came to passe that many did thinke that wee doe not onely take our beginning according to our body of our parents but that the soules also are spread ex traduce that is that the father begetteth the soule of the sonne aswel as the body For it seemed an absurd thing that original sin which hath his proper place in the soule shoulde be spreade abrode from one man into all his posteritie vnlesse all soules had flowed from his soule as from a fountaine And truly the wordes of Christe seeme to import thus much at the first sight that we are therefore flesh because we are borne of fleshe I answere that as touching the wordes of Christe this is the only meaning thereof that we are all carnall as we are borne and that forasmuch as we come abrode into this worlde mortall men our nature sauoureth of nothing els but flesh For he doth heere make a plaine distinction betweene nature and the supernaturall gift For whereas all mankinde was corrupt in the person of Adam alone it commeth not so much by begetting as by the ordinance of God who like as hee had decked vs all in one man so he spoyled vs of his giftes Therefore euerye one of vs doeth not so much drawe vice and corruption from our parents as we are all corrupted together in Adam alone because so soone as hee was fallen away God did by and by take away that which he had giuen mans nature And also there ariseth another question For it is certaine that there remaine some giftes of God in this degenerate and corrupt nature whereupon it followeth that wee are not altogether wicked VVee may easily answere that the giftes which the Lorde hath left vs after the fall if they be considered by themselues they are worthie of prayse but seeing that the infection of euill doth infect all parts there shall no sincere thing be founde in vs which is voyd of al corruption VVhereas we haue some knowledge of God frō our birth whereas there is some differēce of good and euill engrauen in our conscience whereas we excell in wit for prouiding for this life and finally whereas we doe so many wayes excell bruit beastes that is of it selfe an excellent thing as it cōmeth frō God but all these thinges are polluted in vs euen as wine which being infected and marred with the mustinesse of the caske doth loose the grace of his good taste yea it is in taste both bitter and hurtfull For the knowledge of God which doth now remaine in man is nothing els but an horrible fountaine of idolatrie and all superstition his iudgement in y e choyce and difference of thinges is partly blinde partly preposterous partly lame and confused what industrie so euer wee haue it vanisheth away into vanitie and toyes and the will it selfe being altogether wanton is carryed headlong wholy vnto euill Therefore there remaineth no droppe of goodnesse in all the nature of man VVhereby it is manifest that wee must be framed and made fit for the kingdome of God by the second begetting and thus muche doe the wordes of Christe importe because man is borne of his mothers womb onlie carnall hee must be fashioned againe by the spirite that hee may begin to be sprituall And this worde spirite is taken in this place two manner of wayes namely for grace and the effect of grace For in the former place Christe teacheth that the spirite is the only authour of the pure and good nature afterward he giueth vs to vnderstand that we are spirituall after that we are renued by his power 7 Maruell not that I saide vnto thee you must be borne againe 8 The winde bloweth whyther it lusteth and thou hearest the sounde thereof but thou knowest not whence it commeth nor whyther it goeth so is euery one that is begotten of the spirite 9 Nicodemus answered and said vnto him how can these thinges bee 10 Iesus answered and saide vnto him Art thou a master in Israel and knowest thou not these things 11 Verily verily I say vnto thee wee speake that we knowe and wee testifie that which we haue seene and yee receiue not our testimonie 12 If I haue tolde you earthly things and yee beleeue not how will yee beleeue if I shall tell you heauenly things 7 Maruell not Interpreters doe wrest this place diuers wayes Some doe thinke that the grossenesse of Nicodemus and such like is touched as if Christe shoulde say that it is no maruell if they do not vnderstand that heauenly mysterie of regeneration when as they doe not vnderstande the reason of those things which are subiect to the senses Othersome doe coyne out a more subtile but too farre fet a sense As the blowing of the winde is free so are we restored vnto libertie by the begetting of the spirite that being loosed from the yoake of sinne we may runne vnto God freely of our owne accorde Moreouer that is altogether contrary to Christe his meaning which Augustine bringeth that the spirite of God is effectuall of his owne will Chrysostome and Cyrillus deale better who say that the similitude is taken from the winde and so they doe applie it vnto this present place For as much as the force therof is felt
yet is the cause and originall vnknowen For my part as I doe not much disagree with them so will I indeuour to expound the meaning of Christe more cleerely and surely I retaine that grounde that Christe doth borrowe a similitude of the order of nature Nicodemus thought it to bee an vncredible thynge which hee had hearde of regeneration and the newe life because the meane and manner of this regeneration did surpasse his capacitie To the ende that Christe may take from him this doubt hee teacheth him that euen in the corporall life there appeareth the singuler power of God the reason whereof is hidden For all men haue the vitall spirite from the ayre the mouing of the ayre is felt Yet doe wee not knowe whence it commeth or whither it goeth If God do worke so mightily in this fraile and mortall life that we are compelled to marueile at his power how absurd a thing is it to goe about with our minde to measure and apprehende the hydden worke of GOD in the celestiall and supernaturall life so that we will beleeue no more but that which appeareth So Paule when hee inueigheth against those which doe therefore refuse the doctrine of the resurrection because it seemeth an vnpossible thing that the body which is nowe subiect to corruption when as it shall be turned to dust and brought to nothing shoulde bee cloathed with blessed immortalitie he casteth in their teeth theyr dulnesse that they doe not consider and marke the like power in a corne of wheate For the seede sprouteth not vntill it be rotten This is that wonderfull wisedome whereof Dauid crieth out Therefore they are too dull who being admonished by the common order of nature doe not ryse higher that they may knowe that the hande of GOD is farre more mightie in the spirituall kingdome of Christe And whereas Christe doth forbid him to maruell wee must not so take it as if he would haue vs to set light by so excellent a worke of God and that whiche is worthie of chiefe admiration but he will not haue vs so to maruell that our faith be hindered thereby For many do refuse that as a thing vntrue which they thinke to be too hard and difficile To conclude let vs not doubt but that wee are fashioned againe by the spirite of GOD and are made newe men although wee knowe not howe this is done 8 The winde bloweth whyther it lusteth Not that there is any will properly in the blast but because it moueth to and fro freely and diuersly For the ayre is carryed sometimes hyther and sometimes thyther And this maketh more to the matter because if it did run continually with a straight course as doth the water it were lesse to be maruelled at So is euerie one Christe his meaning is that the motion and action of the spirite of God doth no lesse appeare in the renuing of man then the motion of the ayer in this earthly and externall life but the manner is hidden Therefore we are vnthankefull and wicked if we doe not adore the incomprehensible power of God in the heauenly life whereof he sheweth vnto vs such an euident token in this worlde if we doe attribute lesse vnto him in the restoring of the saluation of the soule then hee sheweth vnto vs in the defending of the estate of the bodie The application shall bee somewhat more plaine if you resolue the sentence thus suche is the force and effect of the holy spirite in the regenerate man 9 Howe can these thinges bee VVee see what thing doth most of all hinder Nicodemus whatsoeuer he heareth hee wondereth at it as at a monster because he vnderstandeth not the maner howe it is done So there is nothing which doth more hinder vs then our owne arrogancie namely because we will alwayes bee wiser then we shoulde and therfore we doe with diuelishe pride reiect whatsoeuer is repugnant to our reason As though it were meete that the infinite power of GOD should be restrained vnto so small a measure VVee may in deede in some measure enquyre after the reason and manner of the woorkes of GOD so that it bee done soberly and reuerently but Nicodemus doth by this obiection refuse this as a fable because hee thinketh that it cannot bee VVhich thing we will handle more largely in the sixt chapter 10 Art thou a master in Israell Because Christe sawe that hee spente his time and labour in vaine in teaching a proude man hee falleth to chiding And truely doctrine shall take no roote neither bring foorth fruite in such vntill such time as that winde of vaine confidence shal bee gone out of them wherewith they swell Furthermore this is most fitly obiected vnto him to tame his pride withall For Christe espieth his ignorance in that wherein he seemeth to himselfe most subtile and wise He thought that this was a point of grauitie and wisedome not to admit a thing vnpossible because he is foolishly credulous that doth beleeue another mans wordes before he doe well knowe the reason of them But in the meane while Nicodemus is to be laught at with his masterly countenance for that hee doubteth more then childishly in the first elements Such doubting truly is filthie and shamefull For what manner religion what manner knowledge of God what manner rule of good life what manner hope of eternall life shall there be vnlesse we holde that a man is renued by the spirite of God Therefore there is an Emphasis in these words these thinges For seeing that the scripture doth euer now and then inculcate this point of doctrine the first beginners must not be ignorant thereof Therefore it is intollerable that hee shoulde be ignorant and vnskilfull in the same who doth professe himselfe to be a teacher in the church 11 That which wee knowe wee speake Certaine doe referre this vnto Christe and Iohn Baptist othersome say that the plurall number is put insteede of the singuler number But I doe verily thinke that Christe doth ioyne himselfe with all the Prophetes speaketh in all their persons generally For the Philosophers and other teachers whose woorkes are more full of wordes then wisedome doe oftentimes thrust in those toyes which they haue inuented but Christe doth challendge this as a thing proper to him and al the seruants of God that they doe onely deliuer that doctrine which is sure and certaine For God doth not sende them to bable of thinges which they knowe not or doubtfull matters but he frameth them in his schoole that they may teache others those thinges which they themselues haue learned Furthermore as Christe setteth forth vnto vs by this title the certaintie of his doctrine so he prescribeth vnto all his ministers a rule of modestie that they doe not thrust in their owne dreames or coniectures that they doe not set abroche mens inuentions wherein there is no soundnesse but let them beare faithfull and true witnesse with God Let euery man therefore take heede
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 frō 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 thē here unto either because y e vilenes of the person did offend thē 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 cōpanions 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
kisse of Iudas Although they call him king an 100. times yet doe they spoile him of his kingdom al power whilest that they do not beleeue his gospel He doth also set foorth the fruit of obedience when he saith Hee hath eternall life to the ende we may be more willing to performe the same For who ought to be so hard hearted but he will submit himselfe willingly vnto Christ hauing the reward of eternall life set before him and yet we see how few he winneth vnto himself with this so great bouÌ„tifulnes Such is our frowardnes that we had rather willingly perish then submit our selues vnto the son of God y t we may be saued through his goodnesse Therefore Christ comprehendeth both these thinges in these wordes both the rule of the godly and sincere worship which he requireth at our handes and the way whereby he hath restored vs vnto life For it were not sufficient for vs to vnderstand that which he taught before namely that he came to rayse the dead vnlesse we did also know how he doth deliuer vs from death He affirmeth that wee doe obtaine life by hearing his doctrine vnderstanding by the woorde heareth faith as it doth immediately shew it selfe And faith hath not his place in the eares but in the heart Furthermore we haue els where declared whence so great force of faith commeth VVe must alwayes consider what the gospel offereth vs. Neither is it any maruell that he that receiueth Christe with all his merites is reconciled vnto God and is absolued from the giltinesse of death that he that is indued with the holy spirite is cloathed with the heauenly righteousnesse that he may walke in newnesse of life Rom. 6. 4. The clause which is added Beleeueth in him that sent mee serueth to establish the authoritie of the Gospell whylest that Christ doth testifie that it came from God and was not forged by man Like as in another place he denieth that that is of himselfe which he speaketh but that it is commanded him of his father afterward in the xiiii chapter and x. verse Hee commeth not into iudgement Heerein is contained a secrete opposition betweene guiltinesse whereunto we are all naturally subiect and the free acquitting which we haue through Christ. For vnlesse all were in danger of damnation to what end should it serue to exempt those that beleeue in Christ Let this therefore be the meaning of these words that we are out of danger of death because we are absolued through the benefite of Christe Therefore howsoeuer Christ doth sanctifie vs and regenerate vs by his spirite into newnesse of life yet the free remission of sinnes is here specially touched wherein alone consisteth the happinesse of men For he beginneth to liue indeed who hath god to be merciful vnto him and howe should God loue vs vnlesse he did pardon our sinnes He hath passed VVhereas certaine latine copies haue it in the future tence Hee shall passe it proceedeth from the ignorance and rashnesse of some man who not vnderstanding the Euangelist his meaning did graunt himself greater libertie theÌ„ was meet For there is no doubtfulnes at all in the Greeke worde And he saith not vnfitly that there is a passage made from death alreadie because both the vncorruptible seede of life is in the children of God after that they are called and they doe alreadie sitte downe with Christe through hope in the heauenly glorye and haue the kyngdome of GOD certainely appoynted within them selues For although theyr life be hidden yet do they not therefore cease of to possesse it through faith although they are beset rounde about with death yet they doe not therefore cease to bee quiet because they know that they are safe enough through the ayde of Christe In the meane while let vs remember that the faithfull are now in such sort in life that they doe alwayes beare about them the matter of death but the spirit which dwelleth in them is y â— life which shall at length abolish the relikes of death For that saying of Paule is true that death is the last enemye that shal be destroyed Neither doth he here intreate either of the perfect abolishing of death or the full exhibiting of life But although life bee onely begunne in vs yet Christe doeth affirme that the faithfull are so sure thereof that they ought not to bee afraide of death neyther is it any maruell seeing they are ingrafted into him who is the fountaine and VVell of lyfe that can neuer be drawen drie 25 Verilie verily I say vnto you that the houre shall come and nowe is when the dead shall heare the voyce of the sonne of GOD and they that shall heare shall liue 26 For as the father hath life in himselfe so he hath also giuen vnto the sonne to haue life in himselfe 27 And hee hath gyuen him power to doe iudgement because hee is the sonne of man 28 Maruell not at this because the houre shall come wherein all they which are in the graues shall heare his voyce 29 And shall come foorth they that haue done good vnto the resurrection of life and they that haue done euill vnto the resurrection of iudgement 25 Verily verily I say vnto you Seeing that the Euangelist bringeth in the sonne of God so oftentimes swearing in the matter of our saluation we doe first of all hereby perceiue how carefull hee was for vs and secondly how greatly it skilleth that the credite of the gospel be well and throughly established and grounded Truly hee seemeth to tell in this place a certaine vncredible thing when as this effect of faith is declared whereof Christ intreateth therefore he confirmeth with an oathe that the voyce of the Gospel is so liuely that it is able to rayse vp the dead It is euident enough that he speaketh of the spirituall death For they that referre it vnto Lazarus and the sonne of the widdow of Naâ—m and such like they are refuted by the text it selfe Christe telleth vs first that wee are all dead before he doth quicken vs. And hereby it appeareth of what force the whole nature of man is vnto the obtaining of saluation VVhen as the Papistes will set vp their free will they compare it to the Samaritane whom the robbers left halfe dead in the way As thogh it were lawful with the smoak of an Allegorie to darken a cleare sentence whereby Christ doth flatly adiudge vs to death And truly seeing that we are estraunged from God through sinne after the falling away of the first man whosoeuer doe not acknowledge themselues to be oppressed with eternall destruction they doe nothing els but deceiue themselues with vaine flatterings I graunt truly that there remaineth some life in the soule of man for both the vnderstanding and will all the senses are so many partes of life but because there is no part of life which doth aspire vnto the heauenly life it is no maruell if the whole man
Christ putteth a difference betweene his owne and his fathers will therein he applieth himselfe vnto his hearers because as mans nature is readie to distrust we are wont to feigne vnto our selues some contrary thing which may procure douting To the end Christ may cut off all occasion of such wicked surmises he affirmeth that he was reuealed vnto the worlde to the end he may establish by the very effect that which the father decreed concerning our saluation 39 And this is the wil. He doth testifie now that this is the purpose of the father that the faithfull do find sure certaine saluation in Christ. VVherupon it followeth againe that they are reprobates whosoeuer do not profite and goe forward in the doctrine of the Gospel VVherfore if we see that it turneth to the destruction of many there is no cause why we should therfore be discouraged because they doe of their own accord bring euill vpon themselues Let this be sufficient for vs that the gospell shall alwayes be able to gather the elect vnto saluation I maye not loose of that That is I will not suffer it to be taken from me or to perish VVherby he giueth vs to vnderstand that he is the keeper of our saluation not for one or a few dayes but that he is carefull for the same vntill the end that he may bring vs from the beginning vnto the ending of our course For this cause doth he make mention of the last resurrection And this promise is very necessarie for those who do miserably labour in so great infirmitie of the flesh wherof euerie one is gyltie in his owne conscience The saluation of the whole world might be subuerted euery minute vnlesse the faithfull being vpholden by the hand of Christ did hold on couragiously vntill the day of the resurrection Let vs therfore hold this fast that Christ reacheth foorth his hand that he may not forsake vs in the midst of the course but that trusting vnto his ayde we may be bold to lift vp our eyes without feare vnto the last day He doth also make mention of the resurrection for another cause because whilest that our life is hid wee are like vnto dead men for what do the faithful differ froÌ„ the wicked saue only that being ouerwhelmed with miserie and being as sheepe appointed to be slaine they haue alwayes the one foote in the graue yea sometimes they are euen at deaths dore and readie to be swallowed vp Therefore the only prop of our hope and pacience is if omitting the estate of this present life we doe lift vp our mindes and all our senses vnto that last day if wee passe through these worldly lets vntil such time as the fruit of our faith doth appeare 40 And this is the will He said that this office was enioyned him of his father to defend our saluation now he doth also define the meane Therefore this is the way to attaine vnto saluation if we obey the Gospell of Christ. This did he touch of late but he doth now better expres that which was spoken then obscurely And if so be it God will haue those to be saued through faith whom he hath chosen and hee doth by this meanes establish and put in execution his eternall decree whosoeuer being not contented with Christ doth curiously enquyre after eternall predestination he doth somuch as in him lyeth desire to be saued otherwise then the purpose and counsel of God hath appoynted The election of God is of it selfe hidden and secrete the same doeth God reueale by calling whereof he vouchsafeth to make vs partakers Therfore they are deceiued who seeke their or the saluation of other men in the labyrinth of predestination not holding the way of faith whiche is set before them yea they goe about with this preposterous speculation to ouerthrow the force and effect of predestination For if God hath chosen vs to this end that we may beleeue take away faith and election shal be vnperfect But it is wickednesse to breake off the continuall and ordinate course of the beginning and the ende in the counsel of God Furthermore as the election of God carrieth with it calling and they two are knit together with an vnsoluble knot so when God hath called vs effectually vnto the faith of Christ this ought to be of as great force with vs as if he should by setting to his seale confirme the decree concerning our saluation For the testimonie of the spirite is nothing els saue only the sealing of our adoption Therefore euery mans faith is vnto him a sufficieÌ„t witnesse of gods eternall predestination so y t it is sacrilege to enquire any higher Because he doth the holy spirit opeÌ„ iniurie whosoeuer doth refuse to subscribe vnto his testimony He opposeth see beleeue against the former sentence For hee had cast in the Iewes teeth that they did not beleeue wheÌ„ as notwithstanding they had seen now is the obedience of faith ioyned in the children of God with the feeling of the diuine vertue and power which they perceiue to be in Christe Furthermore these wordes declare that faith floweth from the knowledge of Christ not that it desireth any thing beside the plaine worde of god but because if we beleeue Christ we must perceiue what he is and what we haue by him 41 Therefore the Iewes murmured concerning him because he said I am the breâ—d that came downe from heauen 42 And they saide is not this Iesus the sonne of Ioseph whose father and mother wee know Therfore how saith he I came downe from heauen 43 Therefore Iesus answeared and saide vnto them murmurre not amongst your selues 44 No man can come vnto mee vnles the father that sent me shall draw him and I will rayse him vp in the last day 45 It is written in the Prophets and they shall be all taught of God Therefore whosoeuer hath hearde of the father and learned he commeth vnto mee 41 They murmured The Euangelist teacheth that the murmuring did arise hereupon because the Iewes being offended with the humilitie of the flesh did conceiue no diuine and heauenly thing in Christ Although he sheweth that they had a double let For they did feigne the one them selues by reason of a false opinion when they said This is the sonne of Ioseph whose father and mother we know The other did proceede froÌ„ peruers iudgement because they did not thinke that Christe was the son of God because he came downe vnto men being clothed with fleshe But we are too malicious if we doe therefore despice the Lord of glory because he did abase himselfe for our sake taking vpon him the shape of a seruant For this was rather a plentifull token of his infinite loue and wonderfull grace toward vs. Secondly the diuine maiestie of Christ did not so lye hid vnder the contemptible and base shape of flesh but that he did send foorth beames of his manifold brightnesse but these grosse dull headed men did want
soeuer he had in himselfe And we must note that there are three degrees of life reckoned vp in this place the liuing father hath the first place who is the foūtain but yet placed farre off and hidden the sonne followeth whō we haue laid out vnto vs as a fountaine through whom life is powred out vnto vs the third is life which we doe draw from him Now wee know the summe because God the father in whose power is life is farre distant from vs Christ is placed in the middle who is the second cause of life that that may come vnto vs thence which should otherwise lie hid in God 58 This is the bread He returneth vnto the comparison of Manna his flesh where he began For he should haue ended his speech thus there is no cause why yee should preferre Moses before me because hee fedde your fathers in the desert seing that I giue you a farre better meat For I bring the heauenly life with me For as it was said before the bread is said to come downe from heauen which tasteth of no earthly or corruptible thing but breatheth out the immortalitie of the kingdome of God They tryed not this power in Manna who were only bent to feed their bellie For whereas there was a double vse of Manna the Iewes with whom Christ disputeth in this place did loke vnto nothing but the corporall meat But the life of the soule is not fraile but groweth to be better vntil the whole man shal be renued 59 These thinges said he in the synagogue teaching in Capernaum 60 Therefore many of his disciples when they had heard saide This is a hard saying who can heare it 61 And when Iesus know in himselfe that his disciples murmured concerning this hee said vnto them doth this offend you 62 If therefore you shall see the sonne of man ascending where he was before 63 It is the spirite that giueth life the flesh profiteth nothing The wordes whiche I speake vnto you are spirite and life 64 But there are some of you that doe not beleeue For Iesus knewe from the beginning who they were that did not beleeue and who it was that shoulde betray him 59 These thinges spake hee in the synagogue Iohn assigneth the place y t we may know that there were many present and secondly that the sermon was made about a graue and waightie matter Yet notwithstanding it followeth by and by that there were scant a few of so great a company who did profite yea this doctrine was vnto a great many who did professe themselues to be Christe his disciples a cause of falling away If the Euangelist had said that only some wer offended that might haue byn counted now a wonder but in that they do ryse against him in troupes do conspire together what maner example shal we say this is VVherfore let vs deeply imprint in our minds this historie lest at any time we doe murmur against Christe when hee speaketh Secondly if wee see anye suche like thing in others let not theyr pryde trouble our faith 60 This is an hard saying Nay there was rather hardnes in their hearts and not in the saying But the reprobates are wont after this sort to gather together stones out of the worde of God whereat they may stumble And when as they runne headlong against Christe through their harde stubbornnesse they complaine that his word is harde which ought rather to make them soft For whosoeuer shall humblie submit himselfe vnto Christ his doctrine hee shall finde no harde or sharpe matter therin and it shal be vnto the vnbeleeuers who shall stubbornely set themselues against it an hammer which breaketh the rockes as the prophete calleth it Ier. 23. 29. Furthermore seeing that the same hardnes is bred in vs al if we iudge according to our owne meaning of the doctrine of Christ there shal be as many paradoxes as wordes VVherefore there remaineth nothing but that euery one doe commende himselfe vnto the direction of the spirite that he may write that in our heartes which otherwise would not enter into our eares VVho can heare it Heere we see how malitious vnbeliefe is For they which vngodlily wickedly reiect the doctrine of saluation being not content with an excuse they dare make the sonne of God giltie in their steed and pronounce him to be vnworthie to be heard So at this day the Papists doe not only boldly refuse the Gospel but doe also thunder out horrible blasphemies least they should seeme to resist God without a cause And truely seeing that they desire darknesse it is no maruell if Satan doe delude them with feigned monsters But that which they by reason of their distemperature cannot endure shall not only be suffered of the modest and those who are easie to be taught but it shall also lift them vp and vphold them In the meane while the reprobate shall doe nothing els with their murmuring raylings but bring vppon themselues a more greeuous destruction 61 And when Iesus knew Christe knew that the offence which the reprobate had taken could not be remoued for the doctrine doth not so much wound them as it doth discouer the rotten gall which they nourished within in their harts yet would he by all means trye whether any of those who were offended were as yet curable intending to stop the mouth of the rest By asking the question he giueth them to vnderstand that they had no cause or at least that in the doctrine it selfe there was no matter of offence In like sort the wickednesse of those men is t◠bee brideled who being only smitten with a dogged madnesse do spea◠euill of the worde of God and their foolishnesse is also to be corrected who rush rashly against the truth He saith that Iesus knew in him selfe because they had not yet freely vttered what did byte them but did feet amongest themselues with a secrete whispering Therefore he preuenteth their open complaints If any doe obiect that their nature was not obscure seeing that they did in plaine wordes refuse Christe his doctrine I confesse in deede that the woordes are playne whiche Iohn recited before but I say also that they did tosse amongest themselues these murmurings and as it were secrete speeches and words after the manner of reuoltes For if they had conferred with Christe there had bin better hope because they had opened him a way vnto doctrine now when as they murmur amongst themselues they exclude themselues frō learning Therefore there is nothing better then when as we doe not at the first vnderstand the Lords meaning to come straightway vnto him that he may open vnto vs all doubtes Doth this offend you Christ seemeth in this place not so much to remoue the offence as to encrease it yet if any man doe more narrowly weigh the cause of the offence there was in this sentence that which ought to haue appeased their mindes The low and base estate of Christ which
the Hebrewes Furthermore this is an excellent commendation of the Gospel in that it ministreth vnto vs eternall life As Paule doth testifie that it is the power of God vnto saluation vnto euery one which beleeueth The law truly conteineth life but because it denounceth the giltinesse of eternal death vnto the transgressors it can do no other thing but kill Life is offered vs in the Gospel after a farre other sort namely whilest that God doth reconcile himselfe vnto vs freely in not imputing our sinnes And Peter speaketh no common thing here concerning Christ when as hee saith that he hath the wordes of eternall life but he ascribeth this vnto him as proper to him whereupon followeth that second thing which I touched of late so soone as we are once departed from Christ there remayneth nothing euery where saue death VVherfore there remaineth certaine destruction for all those who being not content to haue him to be their master doe flie away vnto mens inuentions 69 And wee haue beleeued The verbes are of the preterperfecttence but they may be resolued into the presentence but this doth not muche belong vnto the sense Furthermore Peter doth briefly comprehend the summe of faith in these wordes But it seemeth that this confession doth but a little appeartaine vnto the present matter for the question was moued concerning the eating of Christ his flesh I aunswere although the twelue did not by and by comprehend whatsoeuer Christe taught yet is it sufficient that according to their smal measure of â—â—th they confesse him to be the authour of saluation and doe submit themselues vnto him in all thinges The worde beleeued is placed in the former place because the obedience of faith is the beginning of true vnderstanding yea faith it selfe is indeed the eye of the minde But immediatly after it added knowledge which distinguisheth faith from erronious and false opinions For the Turkes the Iewes and the Papists do beleeue but they know nothing ne yet vnderstand any thing But knowledge is annexed vnto faith because we know certainely and vndoubtedly the truth of God not as humane sciences are apprehended but whilest that the spirit sealeth it in our heartes 70 Iesus answered them Seeing that Christ answereth them all wee gather hereby that they spake all by the mouth of Peter Furthermore Christ doth in this place furnish and arme the eleuen Apostles against y â— new offence which was now at hand This had been a greeuous engine of Satan to shake their faith seeing they were brought vnto so smal a number but the fall of Iudas might haue vtterly discouraged them For seeing that Christ had chosen that holy number who woulde haue thought that there coulde any thing bee taken away from the integritie thereof Therefore this admonition is as much as if he shoulde haue saide You are only twelue left of a great company If the vnbeliefe of many hath not made your faith to quaile prepare your selues vnto a newe combate for this bande though it be but a small one shall yet be lesse by one man In that Christ saith that he chose twelue it is not referred vnto the eternall counsell of God for doubtlesse it cannot bee that any of those should fall away who are predestinate vnto life but seeing that they were chosen vnto the office of the Apostleship it was meete that they should excell others in godlinesse and holinesse of life Therefore he put chosen in steede of excellent and those wich were separated from the common sort Is a diuell It is questionles that his meaning was to make Iudas most detestable by this name For they are deceiued that do extenuate the crueltie of the worde and truly we can not sufficiently detest those that doe disalow so holy an office Those teachers are called angels who doe execute their embassage well Therfore he is worthily counted a Diuell who being admitted into such an honorable order doth degenerate through his vnfaithfulnesse and wickednes There is also another reason why God doeth suffer vs to vse more libertie against the reprobate and wicked ministers of Satan then against any other of the common sort of men VVherefore if a diuelish furie doth driue them and mooue them who were chosen to be pastors that they become like vnto bruite beastes and monsters the dignitie of the order ought to be so farre from waxing vile because of this that it may rather bee commended vnto vs seeing that such cruell reuenge doth follow the profanation thereof 71 And he spake of Iudas Although Iudas his owne conscience did accuse him yet doe we not reade that hee was moued so dull are hypocrites that they doe not feele their wounds and their faces are so harde before men that they doe not doubt to preferre them selues before the verie best Chap. 7 1 ANd after these things Iesus walked in Galilee for he would not walke in Iudea because the Iewes sought to kill him 2 And an holy day of the Iewes was at hand the fastening of the Tabernacles 3 Therefore his brethern said vnto him Goe hence and goe into Iurie that thy disciples may also see thy workes which thou doest 4 For no man doth any thing in secrete and he himselfe seeketh to be knowen if thou doest these thinges shew thy selfe vnto the worlde 5 For neither did his brethren beleeue in him 6 Therefore Iesus said vnto them my time is not yet come but your time is alwayes readie 7 The worlde cannot hate you but me it hateth because I testifie of it that the works thereof are euill 8 Goe you vp vnto this feast I goe not vp yet vnto this feast because my time is not yet fulfilled 1 And he walked The Euangelist as it seemeth doth not set downe the whole historie in order but doth gather out of diuers times suche thinges as were worthie to be remembred He saith here that Iesus was conuersant for a time in Galilee because he had no safe abiding place amongest the Iewes If any man doe thinke it an absurd thing y t Christ sought lurking places who was able with his becke to breake and make voyde all the endeuours of his enemies we may easily answere namely that being mindful of the person which was giuen him by his father he would keepe himselfe within the boundes of man For hauing taken vpon him the person of maÌ„ he abased himself vntil such time as his father should lift him vp Therefore he escheweth danger after the maner of men If any man obiect seeing that he knewe that the time of his death was appointed before there was no cause why he shoulde flie that former answere doth also agree with this fitly For he behaued him selfe as a man subiect to perils wherefore he ought not to burst in in to the middest of daungers It is not for vs to marke in entring into daungers what God hath determined with himself concerning vs but what hee commaundeth and prescribeth what our duetie
in the Gospel replenished with power wisdome righteousnesse puritie life and with al the giftes of the spirite And he doth here confirme the promise more plainely which we touched of late for he teacheth that he hath store wherewith he is able to refresh vs sufficiently It is indeede a metaphore hard enough at the first sight whē as he saith that there shal floods of liuing water flow out of the belly of the faithfull yet is the sense no whit doubtfull that the beleeuers shall neuer want any spiritual good thing He calleth that liuing water the spring whereof doth neuer waxe drie neither doth the continuall flowing cease I expounde that the manifold graces of the spirite are called floods in the plurall number whiche are necessarie vnto the spirituall life of the soule To bee briefe aswell the perpetuitie of the giftes of the spirite as the aboundance thereof is promised vs in this place Some doe thinke that waters doe flow out of the bellie of the beleeuers when as he that is endowed with the spirit doth impart some part vnto his brethren as there ought to be a mutuall participation amongest vs. Notwithstanding the sense seemeth to me to bee more simple that whosoeuer shall beleeue in Christ he shall haue a well of life as it were springing in him Like as Christe said before in the fourth Chapter Hee that shall drinke of this water shall neuer bee a thirst For whereas the ordinarie drinke doth only quenche the thirst for a short time Christ saith that we doe draw vp by faith the spirite whiche is a fountaine of water leaping out vnto eternall life And yet notwithstanding he doth not teach that the faithfull are so full of Christe the first day that they are afterward neither an hungred nor a thirst but rather that the enioying of Christ doth kindle a new desiring of him and the sense is that the spirit is like to a liuely fountain which runneth alwaies in the faithfull Like as Paule also doth testifie that he is life in vs although we doe yet carry about the matter of death in the relikes of sin And truly seeing that euerie one is made partaker of the giftes of the spirite according to the measure of his faith there can no perfect fulnes thereof be had in this life But in the mean season the faithful do so aspire oftentimes vnto new encreasings of the spirit by going forward in faith that the first fruites which they haue are vnto them sufficient vnto the continuaunce of life But heereby wee are also admonished howe small the measure of our faithe is seeinge that the graces of the spirit do scarse drop by little little in vs which should run like floods if we did yeeld vnto Christ due place as we ought that is if faith did make vs able to receiue him As saith the scripture Some doe restraine this vnto the former member other some vnto the latter but I doe extend it vnto all the whole sentence Againe in my iudgement Christ doth not here assigne any certaine place of the scripture but he taketh a testimonie from the commō doctrine of the Prophets For so often as the Lord promising the aboundance of his spirite doth compare it vnto liuely waters he doth chiefly respect the kingdome of Christ and directeth the minds of the faithfull thyther Therfore all the prophesies concerning the liuely waters haue their fulfilling in Christ because he alone hath opened and reuealed vnto vs the hidden treasures of God Therefore the graces of the spirite are powred out vpon him that wee may all draw of his fulnesse Therefore they are worthie miserablie to perishe who being called so gently and mercifully of Christ doe wander hyther and thither He spake of the spirite The spirite is sometimes called by the name of water because of the cleannesse because it is proper to it to purge our filthinesse but in this place and such like the maner of this phrase is vnlike namely that we are destitute of all ioyce and humor of life saue only whenas the spirit of God doth quicken vs doth water vs as it were with a secret force And here is the figure Synecdoche vsed because all y e parts of life are comprehended vnder one worde water VVhence we do also gather that whosoeuer are not regenerate with the spirite of Christ they are to bee accounted as dead howsoeuer they boast themselues as if they did liue For the spirite was not yet VVe know that the spirit is eternall but the Euangelist saith that that grace of the spirite which was powred out vpon men after Christ his resurrectiō did not appeare openly so long as Christ was conuersant in the world vnder the humble shape of a feruaunt And he speaketh comparatiuely like as when the new Testament is set against the olde God promiseth his spirit vnto the faithful as if he had neuer giuen it vnto the fathers The Disciples had then receiued the first fruites of the spirite for whence commeth faith but from the spirite Therefore the Euangelist doth not simply denie that the grace of the spirit was giuen vnto the godly before Christ his death but that it was not then so apparant as it should be afterward For this is the principall worship of the kingdome of Christe that hee doth gouerne his Church with his spirite But he did then take iust and as it were solemne possession of his kingdome whenas he was lifted vp vnto his fathers right hande It is no marueile then if he did deferre the perfect giuing of his spirite vntill that time Yet there remayneth one question whether he vnderstandeth in this place the visible graces of the spirite or regeneration which is a fruite of adoption I answere that the spirite appeared in these visible giftes as in glasses which was promised by the comming of Christ yet doth hee properly intreat in this place of the power of the spirit whereby we are borne againe and are made new creatures In that therefore that Christe being glorious and indued with great maiestie of gouernment doth sit at the right hand of God but we doe lie vpon the earth poore hungrie and almost voide of spirituall giftes it is to bee imputed to our flownes and weaknesse of faith 40 Therfore many of the companie when they heard these words said This is indeed a Prophet 41 Other some said This is Christ. And others saide shall Christe come out of Galilee 42 Saith not the Scripture that Christ shall come of the seed of Dauid and out of the towne of Bethlehem 43 Therfore there was a strife in the companie because of him Furthermore certaine of them would catch him but no man laid handes on him 40 Therfore many of the companie Nowe the Euangelist reciteth what fruit did spring of the last sermon namely that whilest one thought one thing another another there arose dissention amongest y e people VVee must note that Iohn speaketh not of the
deadly thunderbolt So at this day the Papists doe laugh at and boldly with fire and swoorde persecute the worde of God which is able to mooue stones only because trusting to the deceitfull title of the Churche they thinke that they are able to mocke God and men To be briefe hypocrites so soone as they haue gotten any beautifull cloake doe oppose harde stubbornnesse against God as if hee did not pearce into theyr heartes If yee were the children of Abraham Christ doth more plainly extinguish the degenerate children of Abraham from lawfull children for hee taketh away the very name from all those that are vnlike vnto Abraham It falleth out oftentimes indeede that the children doe not represent in manners their fathers which begate them But Christ doth not dispute in this place of the carnall originall but doth onely deny that they are accounted amongest the children of Abraham before God whiche doe not hold the grace of adoption by faith For seeing that the Lorde had promised vnto the seed of Abraham that he would be their God all the vnbeleeuers which did cast away this promise did thrust thēselues out of the stock of Abraham Therfore the state of the questiō is whether they are to be accounted the children of Abraham or no which doe cast away the blessing offered vnto them in the worde so that they may be neuertheles an holy stock the peculiar people of God and princely priesthood Christe denieth this and that for good causes because they must be borne againe of the spirite which are the children of promise and be new creatures whosoeuer desire a place in the kingdome of God The fleshly stocke of Abraham was no vnprofitable thing or of no valew if sobeit the truth were added For the election of God resteth in the seede of Abraham yet being free so that they are accounted the heires of life whō god doth sanctifie by his spirite 40 And now yee seeke He proueth by the effect that they are not the children of Abraham as they did bragge because they resist God For what is chieflye commended in Abraham but the obedience of faith Therfore this is the marke of the difference so often as wee are to distinguish his children from straungers For vaine titles are nothing worth before God what credite soeuer they carry before men Therefore Christe concludeth againe that they are the children of the Diuell because they are suche deadly enemies vnto true and sounde doctrine 41 VVe are not of fornication They challenge no more to themselues now then before For they thought it was all one to be the sonne of Abraham and of God But they were greatly deceiued therein in that they thought that God was bound vnto all the seed of Abraham For they reason on this wise God adopted vnto himselfe the stocke of Abraham therfore seeing that we are begotten of Abraham we must needs be the children of God VVe see now how they thought that they had holynesse from the wombe because they sprang from an holy roote Finally they affirme that they are the Church of God because they descende from the holy fathers Like as at this day the continuall succession from the holy fathers puffeth vp the Papistes and maketh them more then swell Satan doth so delude them and deceiue them that they separate God from his word the church from faith the kingdome of heauen from the spirite Therefore let vs know that although they be not bastards according to the flesh but boast of the laudible title of the Church yet are they nothing lesse then the children of God who haue corrupted the seede of life For what corners soeuer they runne into yet shall they neuer bee able to escape but that they bee puffed vp with this vaine bragge onely VVe succeede the holy fathers therfore we are the Church And if so be it Christ his answere was sufficient to refute y e Iewes withal it is no lesse sufficient at this day to refute these men It wil neuer be otherwise but y ◠hypocrites will with their most wicked boldnes vainly make boast of the name of God but they shall neuer make those beleeue that will stand to the iudgement of Christ but that these false boastinges whiche they blunder out are ridiculous 42 If God were your father you woulde loue mee for I. This is Christe his argument VVhosoeuer is the child of God he wil acknowledge and loue his first begotten sonne but you hate me therefore there is no cause why you shoulde boast that you are Gods children VVe must diligently note this place that there is no godlinesse no feare of GOD where Christ is reiected Feigned religion pretendeth God boldly but what agreement can they haue with the father who disagree with his only sonne what maner knowledge of God is that where his liuely image is refused And this is the meaning of Christ his wordes when he testifieth that he came from the father For hee giueth vs to vnderstand that all that is diuine which he hath and that therefore it is not likely that the true worshippers of God doe refuse his truth I came not saith he of my selfe you can obiect nothing vnto me which agreeth not with God and finally you shall finde no earthly or humane thyng in my doctrine and in the whole administration thereof For hee intreateth not of his essence but of his doctrine 43 VVhy doe yee not acknowledge my speeche because you cannot heare my woorde 44 You are of your father the Diuell and yee will doe the lustes of your father He was a murtherer frō the beginning stood not in the truth because the truth is not in him VVhen he speaketh a lye he speaketh of his owne because he is a lyer and the father therof 45 But because I say the truth you beleeue not mee 43 VVhy doy yee not He casteth the stubbornnes of the Iewes in their teeth in this place which was so great that they could not abide to heare him Hence gathereth he that they were caried with a diuelish furie I see no difference betwene speech and word For it is more to say then to speak But it were an vnmeete thing to put the lesser in the former place Many doe distinguish it so that the ende of the interrogation may be in the worde speech as if the interrogation did only consist in these words VVhy doe yee not acknowledge my speech so that the rendring of the reason doth follow immediately because you cannot heare my word But I think they ought rather to be read in one text as if he should haue said what is the cause that my word is barbarous and vnknowen to you that I do you no good by speaking vnto you and so consequently that you cannot vouchsafe to heare that which I speake Therefore he toucheth their dulnes in the former member in the other the stubborne hatred of his doctrine afterward he assigneth the cause of both when as he saith
yeeres and hast then seen Abraham 58 Iesus said vnto them verilie verily I say vnto you before Abraham was made I am 59 Therfore they tooke vp stones to cast at him and Iesus was hidde and went out of the Temple 56 Your father Abraham He graunteth vnto them only in word that which he tooke from them before namely that Abraham is their father And he sheweth how vaine that obiecting of the name of Abraham was This saith he was the only end which was set before him during his whole life to see my kingdom florish For he desired me wheÌ„ I was absent you despice me being preset That which Christ affirmeth in this place as touching Abraham alone appertaineth vnto all the saints but this doctrine is more weighty in the person of Abraham because he is the father of all the whole church Therefore whosoeuer is desirous to be reckoned in the number of the godly let him receiue with ioy conuenient the presence of Christ which Abraham did most earnestly desire For in the worde reioyced is expressed his vehement and earnest affection Now must we vnderstand the opposition VVhen as the knowledge of Christ was as yet so obscure Abraham was so inflamed with the desire therof that he preferred the enioying therof before all good things whatsoeuer therfore how filthie is their vnthankfulnesse who despice him being opeâ—ly reuealed vnto theÌ„ so coÌ„sequently reiect him Day doth not signifie in this place as Augustine thought eternitie but the time of Christ his kingdom after y t being clothed with flesh he appeared vnto the world that he might fulfill y e functioÌ„ of a redeemer But now the question is how Abraham saw the manifestation of Christ euen with the eies of faith for this seemeth not to agree with the other saying of Christ many kinges and prophetes haue wished to see the things which you see and haue not seen the Luke 10. 24. I answere that faith hath her degrees in the beholding of Christ wherby it commeth to passe that the olde prophetes sawe Christ a farre off as he was promised vnto theÌ„ yet coulde they not behold him as if he had been present like as he reuealed himselfe familiarly and throughly when he came downe from heauen vnto men Furthermore we are taught by these wordes that as God did not suffer the desire of Abraham to be frustrate so hee will not at this day suffer any man in vaine to desire to come vnto Christ but he will satisfie his desire Therfore in that he doth not giue himselfe to be enioyed of many the cause therof is mans frowardnes because there is but a fewe that desire him The ioy of Abraham doth testifie that he counted the knowledge of the kingdome of Christ an vnspeakable treasure and to this end is he said to haue reioyced when he saw the day of Christ that we may know y t there was nothing wherof he made greater account This fruite of faith doe all the faithfull reape that beeing content with Christ alone in whoÌ„ they are fully perfectly blessed they haue quiet and merie consciences And truly no man knoweth Christ aright saue he that giueth him this honour that hee stay himselfe wholy vpon him Some do expound it thus that Abraham after he was dead did perceiue the presence of Christ when he appeared vnto the worlde and so they make the time of the desire and the time of the seeing diuers times It is true in deed that the comming of Christe was reuealed vnto the holy spirits after death for whom they looked during their whole life but I cannot tell whether so subtile an exposition will agree with the wordes of Christ or no. 57 Fiftie yeeres They goe about to refute the saying of Christ as a thing vnpossible in that the maketh himselfe equall with Abraham who dyed many yeres agoe being himselfe as yet not 50. yeres olde And although Christ were not yet foure and thirtie yeeres of age yet they do graunt him more age least they shoulde seeme to deale too precisely straightly with him as if he should say thou wilt not make thy selfe so olde that thou canst boast that thou art fiftie Therefore those who doe coÌ„iecture that his face was more shrieueled then his age required or that mention is not made in this place of the yeeres according to the ascending and descending of the Sun they both busie themselues about nothing and the vaine surmise of Papâ—a who taught that Christe liued aboue fiftie yeeres is in no case to be receiued 58 Before Abraham was made Because the vnbeleeuers doe iudge only according to the carnal sight Christ telleth them that he hath somwhat that is greater and higher then mans shape which beeing hidden from the senses of the flesh is onely seene with the eyes of faith In this respect he affirmeth that he might haue been seene of the holy fathers before he did appeare in the flesh Yet he vseth other wordes before saith he Abraham was borne I am But in these wordes he exempteth himselfe from the common sort of men and challengeth to himselfe an heauenly and diuine power the feeling and perceiuing wherof was spread abroad from the beginning of the worlde throughout all ages Although these wordes may be expounded two manner of wayes for some do thinke that this may agree with the eternall Godhead of Christ simplie and they compare it with that place of Moses I am that I am Exod. 3. 14. But I doe stretch the same further because the power and grace of Christ inasmuch as he is the redeemer of the worlde was common to all ages Therfore it agreeth with that saying of the Apostle Christ yesterday to day and for euer Heb. 13. 8. For the text seemeth to require that it should be so He had said before that Abraham did earnestly desire his day because the Iewes would not beleeue that he addeth that he was euen then also Furthermore the rendring of the reason shall not bee strong enough vnlesse we vnderstand that hee was euen then knowen to be the mediatour by whom God should be pacified And yet notwithstanding in that the grace of the mediatour was of force in all ages this depended vpon his eternall Godhead Therefore this saying of Christ containeth an excellent commendation of his diuine essence Furthermore wee must marke the solemne forme of his asseueration verily verily Neyther doe I mislike that in that Chrysostome thinketh that there is great weight in the presentense of the verbe For he saith not I was or I haue beene but I am whereby he signifieth an equall and the same state from the beginning of the world vntil the end therof neither saith he before Abraham was but before he was made attributing vnto him a beginning 59 Therefore they tooke vp stones It is to bee thought that they did this as if according to the appointment of the law Christ were to bestoned VVhence we gather how great the madnesse
calling of Christ as if he should say that it is vnseemely that such a token of Gods power should be counted as nothing that the calling of Christ being so proued and testified should yet notwithstanding purchase no credite amongst them And to the end hee may the more vrge theyr sluggishnesse or wickednesse hee amplifieth the excellencie thereof by that that since man can remember it was neuer hearde that man did any such thing VVhereupon it followeth that they are malitious vnthankfull which winke willingly at a manifest worke of God Therefore he gathereth that he was sent of God whiche was furnished with so great power of the spirite to purchase credite to himselfe and to his doctrine 31 And we know that God heareth not sinners They are deceiued whiche think that the blind man spake thus according to the opiniō of the cōmon people For this word sinners is taken in this place also for a wicked and vngodly person as a little before And this is the continuall doctrine of the scripture that God heareth none saue those that call vpon him truly and with a sincere heart For seeing that faith alone openeth vnto vs the gate vnto God it is certaine that all the wicked are driuen away from comming vnto him yea he doth testifie that he doth abhorre their prayers as he doth loath their sacrifices For hee biddeth his children come vnto him by a singuler priuilege and it is the spirit of adoption alone which cryeth in our heartes Abba father Rom. 8. 15. To be briefe no man is rightly prepared to pray vnto God saue he which hath an heart purged by faith As for y e wicked as they doe profane the name of god in their prayers so they doe rather deserue to be punished for this their sacrilege then to obtaine any thing that may be for their welfare Therefore this is a good reason which the blinde man bringeth in that Christ came from God seeing he was so readie to graunt his petitions 34 They answered and said vnto him thou art altogether borne in sinne and teachest thou vs And they did cast him out 35 Iesus hearde that they had cast him out and when he had found him he saide vnto him beleeuest thou in the sonne of God 36 He answered and said who is he Lord that I may beleeue in him 37 And Iesus said vnto him thou hast both seene him and hee that speaketh with thee is hee 38 And he said I beleeue Lord. And he worshipped him 39 Then said Iesus I am come to iudgement into this world that they which see not may see and that those which see may be made blinde 40 This heard some of the Pharises which were with him and said vnto him Are we also blinde 41 Iesus said vnto them if you were blind you should haue no sinne but now yee say we see Therefore your sinne remaineth 34 Thou art borne in sinne I doe not thinke but that they alluded vnto his blindnesse◠as it is a common custome amongest proude men to vexe those that are in aduersitie and miserie Therefore they mock him as if hee had come out of his mothers wombe with the marke of his wickednesse For this was a common opinion amongest the Scribes that the soules after that one life was past did flit into newe bodies and did there suffer punishment for their former sinnes VVhereupon these men set downe this as a manifest truth that he that was born blind was then polluted and corrupt with sinnes so soone as he was borne VVee ought to learne by this corrupt iudgement that we must not alwayes measure euery mans sinnes by the whips of God For the Lorde as wee saw before hath diuers ends for which he layeth miseries vppon men And besides this that these hypocrites doe mocke this miserable man they do also refuse reprochfully all his holy and good admonitions as this is a thing too common that no man can abide to be taught of him whō he despiseth Furthermore seeing that we must alwaies heare god by whomsoeuer he speake vnto vs let vs learne to despice no man that God may alwayes find vs meek redie to be taught although he vse a most simple man one whereof there is no account made to teache vs by For there is no worse plague then when pride stoppeth our cares so that we cannot vouchsafe to heare those which giue vs profitable good counsell And God doth oftentimes choose vile base persons of set purpose to teach vs and admonish vs that hee may bring downe our loftines They did cast him cut Although it may be that they did cast him out of the temple by violence yet I doe thinke that the Euangelist meaneth otherwise that they did excommunicate him so his casting out was couered with some colour of the law And this agreeth better with the text because if he had been cast out only reprochfully y ◠matter had not bin of such weight that the fame shold haue come vnto Christ. Now in that Christ hearde of it I doe thereby coniecture that they did it with some solemne ryte as if it had been some earnest matter By this example are we taught how little the cursings of the enemies of Christ are to be cared for If we be cast out of that congregation wherin Christ reigneth that horrible iudgement is giuen vpon vs that we are deliuered vnto Satan because we are banished from the kingdome of the sonne of god But we must of our own accord slie frō that place wher Christ ruleth not by his worde and spirite if no man do expell vs so far off is it that we must feare that tyrannous iudgement wherewith the wicked do mocke the seruants of Christ 35 And when he had found him If he had been kept still in the Synagogue it had been to be feared least being estranged from Christe hee should haue been drowned in destruction dayly with the wicked now as he wandered without the temple Christe met him Christe receiueth him being cast out by the Priestes and embraceth him he raiseth him vp lying prostrate he offereth life vnto one that was condemned to death And this same haue we also tryed in our time For when as in the beginning Luther and such like did reprehende the grosser abuses of the Pope they had scarse a slender tast of Christianitie after that the Pope did cast out his lightnings against them and they were cast out of the Romish Synagogue Christ reached out his hande vnto them and was throughly knowen vnto them So there is nothing better for vs then to bee farthest from the enemies of the Gospell that Christ may come nearer vnto vs. Doest thou beleeue in the sonne of God Hee speaketh vnto a Iewe who hauing been instructed of a childe in the doctrine of the law had learned that God had promised the Messias Therefore this interrogation importeth as much as if Christe did exhort him to follow the Messias
that they may not come into Gods iudgemente hee washeth vs agayne when as he abolysheth the wicked and corrupt lustes of our fleshe with his spirite But beecause it shall appeare shortelye after in the texte that hee speaketh of the grace of regeneration I do not flatly think holde that he speaketh in this place of the washing of pardon 9. Lord not onely my feete VVhen Peter heard that he was lost vnlesse he should suffer himselfe to be washed when as Christ offered to do this thing this necessity was at length a fitte mistresse to tame him therefore ceasing any longer to contend he yeeldeth but he will bee washed all ouer and he confesseth indeede that how great soeuer hee was yet was he wholly polluted naturally with filthines and that therefore it is as good as nothing if he be but washed in one part onely But heere hee erreth lykewise through rashnes in that he maketh no accounte of that benefitte which hee hadde alreadye receiued For hee speaketh as if hee hadde beene indued with no remission of sins as yet with no sanctification of the spirit Therefore is he reprehended in this place by Christe for good causes For hee putteth him in minde of that which he had giuen him before although he teacheth all those that bee his vnder the personne of one manne that being mindefull of that grace which they haue receyued they consider with themselues what they haue neede of as yet hereafter First of all he saieth that the faythfull are cleane all not that they are so cleane in euery parte that there is no blot in them any longer but because they are cleansed in their principall part to witte whilest that the kingdome of sinne is taken away so that the righteousnesse of GOD hath the vpper hande like as if any manne shoulde saye that al his bodye is whole because it is not infected with any vniuersall disease Therfore it is meete that we testifie by newnesse of life that we are Christ his Disciples seeing that he affirmeth that he is the authour of puritie in all those that are his This other similytude is also applyed vnto this present matter least Peter shulde reiect the washinge of his feete as absurd For as Christ washeth euen from the head to the feete those whom he chuseth to bee his disciples so the lower part of those men must be daily purged whom he hath purged For the children of god are not wholly regenerated the very first day so that they liue an heauenlye life altogether but there doe rather remaine in them certeine reliques of the fleshe against which they stryue during their whole lyfe Therefore all the affections and cares which are worldly are called the feete metaphorycallye For if the spirite did possesse all partes of vs wee shoulde haue nothing to doe any longer with the filthinesse of the worlde And nowe in what part soeuer we are carnall so farre are we vncleane by creeping vpon the grounde or at least by treading in the myre So that Christe doth alwayes find some thing to purge in vs. Furthermore he intreateth not in this place of remission of sinnes but of the renuing wherby Christ exempteth his quite from the lustes of the flesh by little and little and by continuall succession 10 And you are cleane This is as it were the minor proposition in the Sillogisme whereuppon it followeth that the washing of the feete doth become them properly Yet there is an exception added that euery man may examine himselfe if peraduenture Iudas might bee touched with a desire to repent although his intent was betimes to arme the other Disciples least the crueltie of that haynous fact which should bee reuealed in continent should trouble them as if it had been conceiued in an heart endowed with the heauenly grace Notwithstanding he doth conceale his name of set purpose least he should shut the gate of repentance against him But forasmuch as he was desperate the admonition serued to none other ende but to augment his fault as for the disciples it profited them much because the diuinitie of Christ did more plainely appeare vnto them thereby and againe they did perceiue that puritie was a most singuler gift of the spirite 12 Therefore after that he had washed their feete and had taken his cloathing again sitting downe againe he saith vnto them know yee what I haue done 13 You call mee Master and Lord and ye say well for I am 14 Therefore if I who am your Lord and master haue washed your feete you must also wash one anothers feet 15 For I haue giuen you an example that as I haue done vnto you so you may doe also 16 Verily verily I say vnto you the seruant is not greater then his master neyther the Apostle greater then he that sendeth him 17 If yee know these thinges happie are yee if ye doe them 12 Therefore after that He doth now at length declare to what end Christ did wash his disciples feete For that which he put in concerning the spiritual washing was as it were a digression from the purpose Vnlesse Peter had made a stay Christ had spoken nothing concerning that matter Therefore he doth now render a reason why he did this to wit that he who was y e Lord and Master of all had giuen an example which all the godly must follow least any man should grudge to abase hymselfe to doe any maner of dutie how base and vile soeuer it bee to his brethren and equals For hence commeth the contempt of charitie because whilest euery man maketh more account of himself then is meet he despiceth al other men almost Neither was it his intent only to teach modestie but also to prescribe this rule of loue that one doe serue another For there is no loue where there is not mutual bondage in helping the neighbour Know yee what I haue done VVee see that Christ kept this thing from his disciples for a smal time so that when as hee had proued their obedience he reuealed that in due time whereof it was meete they shoulde be ignorant before Neither doth he stay nowe vntill such time as they aske him but he preuenteth them of his owne accord The same thing shall befall vs likewise if we suffer our selues to bee led through vnknowen wayes by his hand 14 If I who am your Lorde and Master This is an argument drawen from the greater to the lesser Pride will not suffer vs to retaine that equalitie amongest our selues which we ought but Christ who excelleth all doth abase himselfe that he may make prowde men ashamed who forgetting their order and degree doe exempt them selues from brotherly fellowship For whom doeth mortall man thinke himselfe to be if he refuse to beare the burden of his brethren to apply himselfe to the conditions of other men Finally to doe those dueties wherein the vnitie of the Church is contained The summe is this that that man doth take too much vpon him
the manner of men secondly when he maketh himselfe the authour of Election For this knowledge whereof he speaketh is proper to God but this other thing is more effectuall when he testifieth that hee did choose those that were chosen before the creation of the worlde For this so excellent a token of his diuine power ought to moue vs more then if the Scripture should call him God an hundred times That the scripture may be fulfilled It might haue seemed to haue been an absurd thing that he that was elected to be of so honourable an order should not also haue beene endowed with true godlinesse For it was a readie obiection why Christe had not chosen him whom he meant to make one of his Apostles Yea why he made him an Apostle whom he knew would be such a wicked fellow Therefore he telleth them that it was meete it should be so because it was foretolde or at least that this was no new thing because Dauid had tryed the same For some doe thinke that the prophesie whiche is cited belongeth properly to Christe Some other doe thinke that it is a plaine comparison that as Dauid was betrayed by an houshold enemie and that vniustly euen so Gods children are subiect to the like estate As those men think the sense should bee whereas one of my disciples i◠a wicked traytour and betraier of his master this is not the first falshood of that sort that hath been in the world but rather that commeth to passe at this day whiche the scripture doth testifie was done in times past But forasmuche as that was shadowed in Dauid which did appeare more plainely afterwarde in Christ I doe willingly agree with the former sort who say that that was properly fulfilled which Dauid had foretold by the spirite of prophesie Psal. 41. 10. Othersome think that it is an vnperfect sentence wherein the principall verbe must be vnderstood But if you reade it in one texte that the scripture may be fulfilled Hee that eateth bread with mee hee lifteth vp his heele against mee there shal be nothing wanting Furthermore to lift vp the heele doth signifie metaphorically to set vpon any man craftily vnder pretence of friendship that he may be oppressed at vnawares Now we must suffer that thing patiētly also who are Christs members which Christ who is our head and patterne hath suffered And truly this hath been an ordinarie thing almost in all ages in the Church that it hath no greater and more deadly enemies then those that be of the housholde of the Churche VVherefore least suche crueltie doe trouble the faithfull let them accustome themselues betimes to suffer traytours 19 Now I tell you of it He telleth his Disciples in this sentence that they haue so small cause to faint because there is one reprobate gone out from amongest them that their faith ought the better to be confirmed For vnlesse we should see that in the Church with our eyes which was fortetold concerning her troubles and combates wee shoulde for good causes doubt where the prophesies were become But when as y e truth of the scripture agreeth with our experience then doe we the better perceiue that god careth for vs that we are gouerned by his prouidence In these wordes that you may beleeue that I am he giueth thē vs to vnderstand that he was that Messias which was promised Not that the treason which Iudas wrought did beginne to bring the Disciples vnto faith but because their faith was the more encreased whenas they came vnto the experience of those things which they had heard before out of the mouth of Christ. And now there may be a double sense and meaning in these words so that he may say that they should beleeue when the thing was come to passe because he knew al thinges or that hee wanted nothing of all those things which the scripture doth testifie concerning Christ. But because they doe both agree reasonable wel with the wordes the readers may for me choose whether they will 20 Verily verily I say vnto you There is either a new speech set downe in this place whiche is vnperfect or els Christe preuenteth an offence which was about to arise by reason of the wicked fact of Iudas For the Euangelistes doe not alwayes knit togeather the whole Sermons of Christ but doe sometimes gather together diuers sentences briefly although it is more likely that Christ meant to cure and preuent the offence It appeareth too plainly how apt wee are to receiue woundes by euill examples wherby it commeth to passe that the falling away of one man doth wound two hundreth more to extinguish their faith but the constancie of tenne or twentie godly men can scarse edifie one Therefore seeing that Christ did set such a monster before their eyes it was necessary for him to reach out his hand vnto the disciples least beeing stroken with this noueltie they should goe backwarde Neither had hee respect vnto thē only but he prouided for those that should come after them also For otherwise the remembraunce of Iudas might hurt vs much at this day For whenas the Diuell cannot estrange vs frō Christ by causing vs to hate his doctrine he maketh vs either weary of it or els causeth vs to contemne it because of the ministers But this admonition of Christ doth shew that it is an vniust thing that the vngodlinesse of certaine which behaue themselues wickedly and vngodlily in theyr office should any whit empayre the Apostolicall dignitie The reason is because we must haue respect vnto God the author of the ministerie in whom we shall finde nothing that is worthie of contempt and secondly Christ himselfe who is appointed of the father to be the onely teacher speaketh by his Apostles Therfore whosoeuer doth not vouchsafe to receiue the ministers of the Gospell he reiecteth Christ in them and God in Christ. Foolish are the Papists and absurd whilest that they wrest this title and commendation to establish their tyrannie For first of al they adorne themselues with other mens begged feathers wheras they are nothing like to Christ his Apostles secondly although we graunt them to be Apostles Christ meant nothing lesse in this place thē to giue his right vnto men For what other thing is it to receiue those whom Christ sendeth but to giue them place that they may fulfill the function which is enioyned them 21 VVhen Iesus had said thus he was troubled in the spirit and said verily verily I say vnto you that one of you shall betray mee 22 Then the Disciples looked one vppon another doubting of whome hee dyd speake 23 Furthermore one of Iesus his Disciples whome Iesus loued leaned vppon his breast 24 Therefore Simon Peter beckoned vnto him that hee should aske who it was of whom hee spake 25 Therefore when he leaned vpon Iesus his breast he saith vnto him Lorde who is it 26 Iesus answered he it is to whom I shall giue this soppe after that
I haue dipped it And when hee had dipped the soppe hee giueth it to Iudas the sonne of Simon Iscariot 27 And after the soppe Satan entred into him Therefore Iesus saith vnto him that which thou doest doe quickly 28 But none of these that sate at meate knew why he said this vnto him 29 For some thought because Iudas had the bagge that Iesus said vnto him buy those thinges whereof we haue neede against the holy day or that he should giue somewhat to the poore 21 And when Iesus had said thus The more holy the Apostolicall office is and the more excellent it is the more filthie and detestable was the treason of Iudas Therefore such and so horrible a monster did make Christ himselfe afraide when as he sawe that holy order wherein the maiestie of God ought to haue shined polluted with the incredible wickednesse of one man To the same ende tendeth that whiche the Euangelist addeth afterwarde that hee testified to wit because it was a more monstrous thing then that it could haue been beleeued beeing but simply vttered He saith that Christ was troubled in the spirite to the end we may know that hee shewed some token of a troubled man not only in countenance and wordes but that he was altogether so affected in minde The spirite is taken for the minde or soule Neither am I of some mens opinion who expound this that Christ was moued as it were with some violent motion of the spirite so that he brake foorth into these wordes I confesse in deede that the spirite did gouerne all Christes affections but the Euangelist his meaning is otherwise that this passion was from within and not feigned It is very requisite that wee know this because his zeale is set before vs to the end we may follow the same that wee may be horriblie afraide of those monsters which doe ouerthrowe the holy order of God and the Church 22 Therefore they looked one vpon another Those who know nothing by themselues are made to doubt with that saying of Christe only Iudas was so amazed in his wickednesse that he is not touched The disciples made so great account of Christe that they were certainely persuaded that he spake nothing vnaduisedly but Satā had quite pluckt out of the hearte of Iudas all reuerence so that hee was harder then a stonie rock to beate backe all admonitions And although Christe seemeth to deale somwhat vncourteously in that he vexeth the innocent for a season yet because this doubtfulnesse was profitable for them Christ did them no iniurie For it is expedient that euen the children of God be vexed when as they heare the iudgement of the wicked to the ende they may examine themselues and beware of hypocrisie for there is an occasion giuen them thereby to examine themselues and their life This place teacheth that the wicked must be so touched sometimes that wee doe not by and by poynt them out with the finger vntill such time as God doth bring them to the light by his hand For there are sometimes secrete diseases in the Church which we may not hide In the meane season the wickednesse of those men is not so rype that it may be discouered therfore we must keepe this meane then 23 VVhom Iesus loued The particular loue wherewith Christe loued Iohn doth manifestly testifie that it is not alwayes repunaunt vnto loue if we loue some more then othersome but in this consisteth the whole that our loue haue respect vnto God and that the more euery man excelleth in the giftes of God wee loue him so muche the more Christ dyd neuer misse this marke no not the least iote But it fareth farre otherwise with vs for such is the vanitie of our nature there bee few which draw nigher vnto God by louing men But the loue of men shall neuer be wel framed amongest themselues vnlesse it be referred vnto God VVhereas Iohn saith that hee leaned vppon Iesus his breast that might seeme an vndecent thing at this day but suche was the maner of sitting at meate at that time For they sate not at a Table as we doe but hauing put off their shoes and leaning vpon coushins they sate halfe vpright in beds 26 To whom I shall giue a sop If any man demaund to what end it serued by reaching a sop to poynt out the traytor seeing that Christ might haue named him openly it hee woulde haue had him knowen I aunswere that it was such a token as that Iudas was but made knowen to one by it and was not by and by so bewrayed that they myghte all see and knowe hym It was also verye profitable that Iohn shoulde knowe this to the ende hee mighte afterwarde reueale it vnto others in his time Christe did deferre to make Iudas knowen to the end we may the more easily suffer hypocrites vntill they he brought to light VVe see that Iudas was yet condemned by the mouth of the iudge as he sate amongest others Their condition is neuer a whit the better who haue a place amongst the children of God 27 Satan entred into him Seeing that it is certaine that Iudas conceiued so great a wickednesse only through the persuasion of Satan why is it said that Satā entred now first of al into him who did alredy reigne in his heart As they are oftentimes said to beleeue who are more confirmed in the faith which they had long agoe and so that addition of faith is called faith so now when as Iudas is wholy addicted vnto Satan so that he is by furious force caried vnto the very exreamest things Satan is said to haue entred into him For as the saints goe forwarde by degrees and inasmuch as they are oftentimes encreased with new gifts they are saide to be filled with the holy Ghost so for asmuche as the wicked doe prouoke Gods wrath against them with their vnthankfulnesse the Lorde doth giue them ouer to be Satan his bondslaues being dispoyled of his spirite of all light of reason and consequently of all humane sense and fealing This is the horrible vengeance of God when as men are giuen vp into a reprobate sense that they differ almost nothing from bruite beastes yea they runne headlong into wickednesse which the very beastes abhorre Therefore we must walke carefully in the feare of the Lord least that if we ouercome his goodnesse with our wickednesse he deliuer vs vp at length to the lust and will of Satan But the sop which Christ reached made no place for Satan but rather when Iudas had receiued the sop he gaue himselfe wholy to Satan This was the occasion but not the cause Furthermore so great mercifulnesse of Christ ought to haue softned euen a breast of Iron but his desperate and vncurable obstinacie deserueth this now that God shoulde in his iust iudgement make his heart more harde by Satan So whylest that wee heape coales of fire vppon our enemies heades by doing well vnto them if they be
shal afterward declare in his place That the father may be glorified This place agreeth with the sayinge of Paule that euery tongue may confesse that Iesus is Christe to the glory of God the father Philip. 2. 11. The end of all thinges is the sanctification of the name of God But the lawfull meanes to sanctifie it is expressed in this place to witte in the sonne and through the sonne For seeing that the maiestie of God is hidden from vs of it selfe it shineth in Christ seeing that his hand is hidden we may see the same in Christ. Therefore it is not lawfull for vs to separate the sonne from the father in those benefites which the father giueth vs according to that He that honoureth not the sonne he honoureth not the father 14. If you shall aske any thing This repetition is not in vaine All men see perceiue that they are vnworthy to come vnto God yet the greater part breaketh our as being madde and speaketh vnto God rashly proudly Afterward when as that vnworthines whereof I haue spoken commeth into their mindes euery manne forgeth vnto himselfe diuerse meanes But when God willeth vs to come vnto him hee setteth beefore vs one Mediatour by whom he will be intreated and be mercifull And here the frowardnes of mans nature breaketh out againe beecause the greater part ceaseth not hauing left the way to go about through crooked boughtes This commeth to passe therefore because the power and goodnes of God is laid hold vpon in Christ onely slenderly and malitiously There is also a second errour that we doe not consider that we are all excluded from comming to God worthily vntill we be called by him and that we are called onely by the sonne But and if one testimony be not sufficient for vs yet let vs know that seeing that Christ repeateth this againe that we must pray the father in his name he dooth as it were lay hand vppon vs least we spend our labour in vaine in seeking other patrons 15. If yee loue me keepe my commaundements 16. And I wil pray my father and he shal giue you another comforter that hee may continue with you for euer 17. The spirit of trueth whom the world cannot receiue because it seeth him not neither knoweth him But yee know him beecause hee abideth with you and shall bee in you 18. I wil not leaue you as orphanes I come vnto you 15 If you loue me That was true and sincere loue wherewith the disciples loued Christ yet had it some superstitiō mixed with it as it befalleth vs oftentimes in like sort For that was preposterous in that they desired to keepe him stil in the world To the end he may reform this fault he willeth them to bend their loue vnto some thing else to wit that they bend their whole studye to keepe the preceptes which he had giuen A most profitable doctrine because there be but a few of those that seeme to themselues to loue Christ that worship him as they ought yea rather when they haue done some foolishe toy they thinke all is well But on the contrary the true loue of Christ is reduced in this place vnto the keeping of his doctrine as vnto the only rule wherby it must be tried Moreouer we are taught how corrupt our other affections are seeing that euē our loue toward Christ is not without fault vnlesse it bee framed vnto pure obedience 16. And I will pray my father This remedy was prepared to pacifie the sorrow which they might conceiue by reason of Christ his absence notwithstanding Christe promiseth therewithall that hee will giue them strength to keepe his commaundementes otherwise the exhortatiō had had but small strength Therefore hee preuenteth it in time and telleth them that howsoeuer he be absent from them in bodye yet will hee not suffer them to be destitute of helpe because hee will be present with thē by his spirit He calleth the spirite in this place the gifte of the father suche a gifte as he will obtaine by his praiers he will promise else where that hee giueth it Both these thinges are saide truelye and fitly for inasmuche as Christ is our mediatour and patrone he obtaineth the grace of the spirit of the father inasmuch as he is God he giueth it of himselfe The meaning of this place is I was giuen vnto you of the father as a conforter yet onely for a season now seeing that I haue fulfilled my course I wyll desire that there may another be giuen you which may not be temporal but that he may continue with you for euer This name comforter is giuen in this place both to Christ and also to the spirite that by good right for this office is common to them both to comfort and exhorte vs and to defend vs with their ayde and patronage Christe was vnto his a patrone so long as he liued in the world afterward hee committed them to the tuition and ayde of the spirite If anye manne aske this question whether we be not vnder the tuition of Christe at this daye or no wee may readily aunswere that Christe is our patrone for euer but not after a visible sorte So long as hee was conuersant in the worlde hee shewed himselfe openly to bee their patrone but hee defendeth vs nowe by his spirite Hee calleth him another comforter beecause of the difference of good thinges whiche wee receiue from them both It was proper to Christ to pacifie the wrath of God to redeeme men from death to purchase righteousnes and life by purging the sinnes of the world it is proper to the spirite to make vs partakers aswel of Christe himselfe as of all his good things Although we may well gather the distinction of persons out of this place for the spirit must needes differ from the sonne in some propertie that he may be another 17. The spirit of trueth Christ adorneth the spirit with an other title to witte that hee is a teacher of trueth VVhereuppon it followeth that vntill such time as we be inwardly taught by him all our mindes are taken with vanitie and lying VVhome the world cannot receiue This opposition dooth amplifie the excellencie of the grace which God dooth vouchsafe to bestowe vppon those alone that be his For his meaning is that it is no small gyft whereof the world is depriued In which sense Isaias saieth also 60. 1. Behold darkenes shall couer the earth and a myste the people but the Lorde shall arise vppon thee For Gods mercy towarde the Church deserueth so much the greater praise whilest that hee lifteth vppe the same aboue the whole world Notwithstanding Christe dooth therewithall exhort the disciples that they doe not driue away frō them the grace of the spirite beeing pufte vppe with the sense and vnderstanding of the fleshe Earthly menne count all that but a dreame whatsoeuer the Scripture saieth concerninge the holye Ghoste beecause why lest they trust to their owne reason
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 petitiōs 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 ◠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 Dâ—ciples 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 haÌ„ds 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 perseueraÌ„ce 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 fâ—â—her 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 coÌ„meth 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 〈◊〉 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
how fryuolous the subtiltie of the Grecians was when as they denyed vnder colour of these wordes that the spirite proceedeth from the sonne For Christ nameth the father heere as he is wont to the end he may make vs behold his diuinitie 27 And yee beare witnesse Christe giueth vs to vnderstande that the testimonie of the spirite is not such that the Apostles haue it for themselues alone and enioy it themselues alone but that it spreadeth it selfe farther abroad by them because they should bee the instruments of the spirite as he spake by their mouth VVe see now how faith commeth by hearing and yet it hath the certaintie which it hath from the seale earneste of the spirite Those menne which know not sufficiently the mist of mans minde they thinke that faith is conceiued naturally by preaching only and on the other side many brianesicke men cannot away with preaching whilest y t they breath out secrete reuelations and inspirations But wee see how Christe ioyneth these thinges togeather Therefore although there is no faith vntill the spirite of God do lighten our mindes and seale our heartes yet must wee not fet visions or oracles from the cloudes but the worde which is nigh vs in our mouth and heart Deu. 13. 14. ought to haue all our senses tyed to it and set fast vpon it As Isay as saith most excellently 59. 21. This is my couenaunt saith the Lorde my spirite which I haue put vpon thee and my woordes which I haue put in thy mouth shall not faile c. This clause yee haue been with mee from the beginning is added for this cause that we may know that the Apostles deserue more credite because they saw these thinges with their eies which they preach a saith Iohn that which we haue hard which we haue seene which our hands haue handeled 1. Iohn 1. 1. For the Lorde would that we should be so prouided for by all meanes that there might bee nothing wanting whiche might approoue the Gospell fully Chap. 16. 1 THese thinges haue I spoken vnto you that yee may not bee offended 2 They shall make you straungers from their Sinagogue but the houre commeth that whosoeuer shall kill you hee may thinke that hee doth God good seruice 3 And these things shall they doe vnto you because they haue not knowen the father nor yet mee 4 But I haue spoken these thinges vnto you that when their houre commeth you may remember that I haue tolde you And I haue not spoken these thinges vnto you from the beginning because I was with you 5 And now I goe to him that sent me and none of you asketh mee whither goest thou 6 But because I haue spoken these thinges sorrow hath filled your heart 7 But I tell you the truth it is expedient for you that I goe for if I goe not the comforter will not come vnto you but and if I shall goe I will send him vnto you 1 These things haue I spoken vnto you He saith againe that none of these thinges which he hath spoken are superfluous for seeing that fights combates are prepared for them they were to be furnished with lawfull weapons before the time And in the meane season hee giueth them to vnderstande that if they doe well muse vppon this doctrine they shall be able to resist Let vs also remember that that is spoken to vs also whiche was spoken then to the Apostles And first of all wee must note that Christ sendeth not his into the battel vnarmed and that therefore â—o man faileth in this warfare saue only through the fault of his owne slouthfulnesse Neither must wee waite and stay vntill we come vnto the present matter but we must endeuour that being acquainted with these speches of Christ we may enter the combate when need requireth Neither neede wee doubt but that wee shall obtaine the victorie so long as these admonitions of Christ remaine deepely imprinted in our mindes For whenas he saith leat yee bee offended hee giueth vs to vnderstand that we neede not feare least we be turned aside out of the righte course with any thing But it appeareth heereby how fewe doe rightlye learne this doctrine in that those menne which seeme to remember it when they are free from daunger doe quayle and yeelde when they are to enter the battaile as if they were rude and ignoraunte Therefore lette vs so buckle these weapons vnto vs that they neuer fall away from vs. 2. Straungers from their Synagogue This was no light offence to trouble their mindes withall that they were to be driuen like wicked menne out of the company of the godly at least of those which did boast that they were the people of God and made their bragge of the title of the Church For the faythfull are not onely subiect to persecution but vnto reproaches and slaunder as Paule saieth 1. Cor. 4. 9. 10. Notwithstanding Christ byddeth them stand stoutly euen against this inuasion because although they be thrust out of the Synagogues yet neuerthelesse they remayne in the kyngdome of God The summe is that wee muste not be discouraged with the peruerse iudgements of menne but that we must valyauntly endure the reproach of the crosse of Christe being coÌ„tent with this one thing that God alloweth our cause which menne do vniustly and wickedly condemne Furthermore we gather heereby that the ministers of the Gospel are not onely euil intreated by the professed enemyes of the Gospel but that they are slaundered sometimes euen by those which seeme to be of the houshold of the Church yea very pillars The Scribes and Pharisees and Priestes by whom the Apostles were coÌ„demned did boast that they were appointed by God to be iudges of the Church and indeede the ordinary gouernment of the Churche was in their power and the function of iudgeing came from God not froÌ„ men but they had corrupted al the order which GOD had appoynted with theyr tyranny So that it came to passe that the power which was grauÌ„ted vnto them to edification was nothing else but a monstrous oppression of the seruauntes of God excommunication which ought to haue beene a medicine to purge the Church was turned to banish godlynesse out of the same Seeing that the Apostles tried that in their time there is no cause why the Pope his cursses shuld greatly terrifie vs wherwith he thundreth against vs for the testimonie of the Gospel For we muste not feare least they hurt vs any more then these olde ones did the Apostles Yea we ought to desire nothing more then that wee may be straungers from that congregation out of which Christ is banished Neuerthelesse let vs note that the discipline which God ordayned in his Church from the beginning was not abolyshed by that grosse abuse For seeinge that Sathan is wholly occupied about this that he may corrupt al Gods institutions we must not yeelde vnto him that that may be quite takeÌ„ away because of corruptions which God hath
which shal come to passe 14. He shal glorifie me because he shal take of mine and show vnto you 15. Al things which the father hath are mine therefore said I vnto you he shal take of mine and shew vnto you 8. VVhen yee shall come Omittinge the diuersitie of expositions whiche the obscuritye of this place hath broughte forthe I will onelye affirme that whiche I doe thinke dooth beste of all agree with Christ his meaning Hee had promised the spirit to his disciples he commendeth the excellency of the gift now by the effect because his spirit shal not gouerne vphold and defend them alone but shal spread abroad his force farther He shal reproue the world saith he That is he shal not onely abide shut vp in you but shall spreade abroade himselfe from you through his power throughout the whole worlde Therefore hee promiseth vnto them the spirite which shall be the iudge of the world and by whome their preaching shal be so liuely and effectuall that it shal bring those into order who passing their boundes beefore throughe vnbrideled lyberty were holden with no feare or reuerence And we must note that Christ speaketh not in this place of secrete reuelations but of the power of the spirite which appeareth in the externall preaching of the Gospel and in the voice of menne For how commeth it to passe that the voice of manne pearceth the mindes doth take roote there and finallye bringeth foorth fruite making fleshy heartes of stony heartes and renewinge the menne themselues saue only because the spirit of Christ doth quicken it Otherwise it shuld be a dead letter and a vaine founde as Paul teacheth excellently 2. Cor. 3. 6. where he boasteth that he is a minister of the spirite because God wrought mightely in his doctrine The sense therefore is this when as the Apostles shal haue the spirite giuen them they shall bee furnished with celestiall and diuine power that they maye exercise authoritie and haue iurisdiction throughout the whole world This is attributed rather to the spirite then to them because they shall haue no power of their owne seeing they shal be onely ministers and instrumentes and it is the spirite alone which is in them which shall gouerne I thinke that he comprehendeth vnder this word world aswel those that should be truely conuerted vnto Christ as the reprobate and hypocrites For the spirit reproueth men two manner of wayes in the preaching of the Gospel for some are touched throughly so that they humble themselues willingly they subscribe vnto the iudgemente readily whereby they are condemned Othersome although they being conuicted cannot escape guiltinesse yet doe they not yeelde from their heart neyther doe they submit themselues vnto the authority and dominion of the spirit but rather beeinge subdued they frette inwardly and being confounded they doe not yet cease to nourish stubbernnes in their hearts Now do we see how the spirite ought to reproue the world by the Apostles to witte because GOD reuealed his iudgement in the Gospel wherewith when the consciences were smitten they beganne to feale their own mysery and the grace of God For the word Elenchein is taken in this place for to conuicte That which is contained 1. Corinth â—4 24. shall bringe no small lighte to the vnderstanding of this place where Paul saith if they prophecie all and an vnbeleeuer or an idiote doe come in he is reproued of all he is iudged of all and so the secretes of his heart are made manifest Paule intreateth in that place properly of one kinde of reprouing to wit when the Lord bringeth his elect vnto repentaunce by the Gospel yet it appeareth euidently heereby how the spirit of God doth by the sound of mans voyce compell men vnacquainted before with the yoake to acknowledge and submit themselues to his gouernment Now the question is to what end Christ said thus Some doe thinke that he noteth the cause of the hatred whereof he made mention as if he should say that the world doth hate them for this cause because the spirite shall vrge the world on the other side by them But I doe rather subscribe vnto those other who teach that Christe didde intende some other thing as I haue alreadye touched in the beeginninge For it was verye requisite that the Apostles shoulde knowe that the gyfte of the spirite which was promysed them was no small gyft Therefore the excellencie thereof is descrybed that GOD shall by this meanes erecte his iudgemente seate to iudge the whole world 9. Of sinne Now it remayneth that we see what it is to reproue of sinne Christ seemeth to make infidelytie the onely cause of sinne and that is diuersly wrested by the interpreters But as I sayd before I will not declare what euery one of them teacheth or thinketh VVe must firste of all note that the iudgement of the spirite beginneth at the declaration of sinne For this is the beginning of spiritual doctrine that menne begotten in sinne haue nothing in themselues but the matter of sinne Furthermore Christ maketh mention of infidelitie to the ende hee mighte shew what the nature of man is in it selfe For because the bond wherby he vniteth himselfe vnto vs is fayth vntil we beleeue in him wee are without him and deuided from him Therefore these words importe as much as if he should haue said when the spirit shall come he shal declare and proue that sinne reigneth in the world without me Therfore infidelitie is named in this place because it separateth vs from Christ and so bringeth to passe that there is nothing left in vs but sinne To be shorte the corruption and frowardnes of mans nature is condemned in these words least we should think that there is one drop of righteousnes in vs without Christ. 10. Of righteousnes VVe must note the course of the degrees whiche Christ setteth downe Hee saith now that the worlde must be reproued of righteousnes For doubtlesse menne shal not hunger and thriste after righteousnes yea they shal with loathsomnesse refuse whatsoeuer shall be spoken of it vnlesse they shal be touched with the feeling of sin Especially we must thus thinke of the faithfull that they cannot profitte in the Gospel vntil they shal be first humbled which cannot be vntill they come to the knowledge of their sinnes It is the proper function of the law to call the consciences vnto Gods iudgement and to wounde them with feare but the Gospel cannot be rightly preached but that it muste bring from sinne vnto righteousnes and from death to life Therefore it must needes borrow that first member of the law wherof Christ spake And heere vnderstand that righteousnes which we haue by the grace of Christ. Christ placeth that in his ascention vnto his father and that not without cause for like as as Paule testifieth Rom. 4. 24 hee rose againe for our iustification so he sitteth nowe at the right hande of the father that he may exercise whatsoeuer power
what those thinges be which the Apostles could not beare Hee shall declare vnto you those thinges which shall come saieth he Some doe restraine this vnto the spirite of prophecie but in my iudgment he meaneth rather the estate of his spirituall kingdome whiche shoulde come suche as the Apostles saw shortely after his resurrection but they could in no case comprehend it then Therfore he doth not promise thē prophecies concerning things which shuld happen after their death but he only giueth thē to vnderstand that the nature of his kingdome shal be of an other sorte and the glory farre greater then they can nowe conceiue in their mindes The treasures of which hidden wisdome which the heauenly Aungels doe learne by the Church with admiration Paule expoundeth and vnfoldeth in the Epistle to the Ephesians from the first chapter vntil the ende of the fourth VVherefore there is no cause why we shuld fette it out of the Popes tresurie or chest For he shal not speake of himselfe This is a confirmation of that clause hee shal leade you into all trueth VVe know that God is the fountaine of truth and that there is no certeine or sound thing without him VVherefore to the end the Apostles may safely or assuredly beleeue the oracles of the spirite Christ affirmeth that they are diuine as if hee should say that all that floweth from God which the spirit shal bring And yet the maiestie of the spirit is no whitte diminished by these woordes as if hee were not God or were inferiour to the father but they are referred vnto the capacitie of our minde For because we doe not sufficiently comprehende by reason of the vale put betweene with how great reuerence we ought to receiue those thinges which the spirite reuealeth vnto vs therefore there is expresse mention made of his diuinitie like as hee is called els where the earnest wherby God doth confirme vnto vs our saluatiō and the seale wherby he sealeth vnto vs the certeintie thereof In sum Christ meant to teach that the doctrine of the spirit is not of this worlde as if it were bred in the ayre but that it shal come out of the secrete places of the heauenly sanctuary Ephe. 1. 3. 14. Hee shall glorifie me Now Christ telleth them that the spirite shall not come that he may erect some new kingdome but rather that he may establish the glory giuen him of the father For many men dreame that Christ taught onely that he might deliuer the first rudimentes and that he might send the disciples afterwarde into an higher schoole By this meanes they make no more account of the gospel then of the law which is said Galath 3. 24. to haue beene a schoole maister to the olde people There is an other errour which is no more to be borne with then this which followeth is that Christ hauing taken his leaue as if he had made an end of ruling were nothing now They thrust the spirit into his place From this fountaine did flow the sacrileges of the Pope and Mahomet For although these Antichristes doe much differ one from another yet they haue both one principle to witte that we are entred into the right faith by the gospel but yet we must fette the perfection of doctrine somwhere else which may throughly pullish vs. If the scripture be obiected to the Pope he saith that we ought not to stay there because the spirite which came vpon afterward hath lifted vs vppe aboue it by many additions Mahomet saith that without his Alcharan men do alwayes continue children therefore the world was falsly bewitched vnder colour of the spirit to depart from the plaine trueth of Christ. For so soone as the spirite is pluckte away from the word of Christ the gate is set open vnto all manner of dotinges and seducinges The like way of deceiuing hath beene assayed in our time by many frantik fellowes The doctrine which is written seemed to them to be litterall therefore it pleased thē to coine a new kinde of diuinitie which should consist vpon reuelations Now we see how litle superfluitie there was in Christ his admonition that he shuld be glorified by the spirit which he would send to the end we might know that this is the office of the spirit to establish Christe his kingdom and to defend and confirme for euer whatsoeuer the Father hath giuen him Then to what end serueth the doctrine of the spirit not that it may lead vs away from the schoole of Christ but rather that tha◠voice may be established whereby we are commanded to heare him Otherwise he should take somewhat from Christ his glory The reason is added He shall take of mine saith Christ in which woordes he giueth vs to vnderstand that we receiue the spirit to this end that we may enioy his benefites For what dooth he giue vs That wee may be washed by the bloud of Christe that sinne may be abolished in vs through his death that our old man may be crucified that his resurrection may be able to reforme vs vnto newnes of life finally that we may be partakers of his good thinges Therfore the spirit giueth vs nothing aparte from Christ but taketh that from Christ which he powreth ouer into vs. The same must we thinke of doctrine For he doth not illuminate vs that he may lead vs away euen a litle from Christ but that he may fulfil that which Paul saith 1. Cor. That Christ is made vnto vs wisdom and againe he openeth those treasures which are hidden in Christ. In sum he enricheth vs with no other but with the riches of Christe that he may shew forth his glory in al things 15. VVhat things soeuer the father hath they are mine Because Christ might seeme to take from his father that which he chalengeth to himself he cōfesseth that he hath that from the father which he imparteth vnto vs by the spirit And when as he saith that al things which the father hath are his he speaketh in the person of a mediatour because we must draw out of his fulnes He hath alwaies respect vnto vs as hath bin said but we see how the more part of men deceiue thēselues which passing ouer Christ seeke God here and there Other some expound it that that is common to the sonne whatsoeuer the father hath inasmuch as the same is God But hee intreateth not so much in this place of the hidden inward that I may so call it power as of his office which was enioyned him towarde vs. Finally he commendeth his riches that he may inuite vs to enioy thē and he reckoneth the spirit amongst the gifts which we receiue of the father by his hand 16. A litle while and you see me not and againe a litle while and yee see me because I goe to my father 17. Therfore certeine of his disciples said amongst themselues what is this that hee saith vnto vs A litle while and ye see me not and againe a
not only be changed into ioye but that it doth also conteine in it self matter of ioy It falleth out oftentimes that when as prosperitie followeth aduersitie menne hauing forgotten their former sorrow do wholly giue ouer themselues vnto ioye yet the sorow which went before is not the cause of ioy But Christ giueth vs to vnderstand that the sorrow of his which they shal suffer for the Gospels sake shal be fruitfull And certeinly the ende of all sorrowes must nedes be vnhappy vnlesse they be blessed in Christ. But because the crosse of Christ hath victory included in it self alwaies Christe doth for good causes coÌ„pare the sorow which is conceiued thence vnto the sorow of a womaÌ„ in trauaile which is recompenced with the rewarde thereof whilest that the child being brought into the light doth make the womaÌ„ that was in trauaile ioyful This similitude shuld not agree vnlesse sorrow should cause ioy in the members of Christ whilest that they are made partakers of his passions likeas traueiling in childe byrth in the womanne is the cause of the birth of the child VVe must also apply the similitude vnto this that when the sorow paine of the womaÌ„ is the sharpest theÌ„ doth it the soonest vanish away This was no small lightening to the disciples when as they heard that their sorrow should not endure long Now must we apply the vse of this doctrine vnto our selues After that wee are regenerate with the spirite of Christ there should be in vs such ioy that it should wipe away all feeling of myseries we should I saye be like to women traueiling in childe byrth which are so moued with the onely sight of their childe that their sorrow remayneth no longer But because we haue receiued the first fruites onely and that those which are but slender which scarse feele any smal drops of the spirituall ioy which being sprinckeled vpon our sorrow may mittigate the bytternes thereof And yet that smal portion doth shew that they are so far from being ouerwhelmed with heauines which behold Christ by faith that they doe neuerthelesse triumph euen in extreame myseries Neuerthelesse because this is the estate of all creatures that they trauaile in byrth euen vntill the last day of redemptioÌ„ let vs know that we must also grone vntil we be deliuered out of the continual miseries of this life do see manifestly the fruit of our faith In sum the faithful are like to womeÌ„ lying in childbed inasmuch as they are borne againe in Christ and are now entred into the celestiall kingdome of God and the blessed life they are like to womenne great with childe and those that trauaile in childebirth in asmuch as beeing yet captiues in that prison of the flesh they desire to attaine vnto that happie estate which heth hid vnder hope 22. No man shal take away your ioy The continuance of the ioy doth not a litle encrease the price thereof For it followeth heeruppon that those griefes be light and that they are to be suffered paciently which continue but for a short time Furthermore Christ telleth vs in these woordes what is the true ioy The world must needes bee depriued of the ioyes which it hath which it seeketh onely in transitory things Therefore we must come vnto Christ his resurrectioÌ„ wherin there is euerlasting stabilytie he meaneth that he wil see the disciples when as he shal visit them againe with the grace of his spirit that they may continually enioye the sight of him 23. Ye shal not aske me any thing After that Christ hath promised ioye to the disciples by their inuincible strength add constancy he setteth foorth now the other grace of the spirit wherwith they should be endowed to wit so great light of vnderstanding that it shal lift them vppe euen vnto the hidden misteries which are heauenly There was so great â—lacknes in theÌ„ at that time that they did doubt and stick in euery smal point For as children which read english caÌ„not go throgh with one line without many stops so there was some offece almost in euery word of christ which hindered their profiting But being shortly after illuminated by the holy spirit they were not any longer so staied and hindered but the wisdome of God was familiar and wel known to theÌ„ so that they went forward in the misteries of God without stop or stay The Apostles ceased not euen when they were extolled vnto the highest degree of wisdoÌ„ to aske the mouth of Christ but he doth onely make a comparison of a double estate in this place as if christ shuld say that their rudenesse shall be corrected so that they which doe now stop and staye in euery smal trifle shuld eaâ—ily pearce euen vnto the highest misteryes There is such a place in Ieremy 31. 34. Euery manne shall not teach his neighbour saying know the Lord because they shall al know me from the least to the most saieth the Lord. The Prophet doth not take away the doctrine neither abolysh it which ought most of al to flourish in the kingdome of Christ but so soone as they shalâ—e taught of God he saith there shal be no place left for grosse ignoraunce whiche possesseth the mindes of men vntill the sunne of righteousnes giue lighte vnto them by the beames of his spirit Furthermore seeing that the Apostls did differ nothing from children yea they were more like blockes then men it is well knowne what manner persons they were of a suddeine when they were taught by the spirit VVhatsoeuer yee shal aske of my father He declareth whence they shal haue this new store to witte because it shal be lawful for theÌ„ with ful mouth to draw vp so much as they shall neede out of God the fouÌ„taine of wisdome as if he shuld say you neede not feare least you be destitute of the gifte of vnderstaÌ„ding because the father shal be ready to enrich you with al aboundance of al good things And he teacheth in these woordes that the spirit is not promised therfore that they to whoÌ„ he is promised maye waite for him being themselues slouthfull and sluggish but rather that they may be earnestly bent to desire that grace which is offered In sum he promiseth that he wil so execute the office of a mediator that he may liberally and more then they could desire obteine for them of the father whatsoeuer they shal aske But here ariseth an hard question whether they began to call vpon God in Christes name then first of al who could neuer otherwise be merciful vnto men saue only for the mediator his sake Christ speaketh of the time to come when the heauenly father wil giue the disciples whatsoeuer they shal aske in Christes name If this be a new and vnwonted grace it seemeth that wee maye gather that so long as he was conuersant vpon earth he did not as yet play the part of an aduocate that the praiers of the faithfull might be accepted through him which thing
immediately when I wil not speake with you any more figuratiuely Truely the spirit taught the Apostles nothing else saue those thinges which they had heard from Christ this own mouth but wheÌ„ as he shed forth his bright beames vpon their hearts hee did so driue away their darknes that hearing Christ speake as it were after a new fashion they did easily vnderstand what he meant VVhen as he saith that he wil tel them of the father he teacheth that this is the drifte of his doctrine that he may bring vs vnto God in whom is placed perfect felicitie But there remaineth one question how he saith in an other place that it is graunted to the discipls to know the misteries of y e kingdoÌ„ of god vnto whoÌ„ he coÌ„fesseth he spak darkly in prouerbs for there that is Mat. 13. 11 he putteth a difference betweene them and the rest of the common people that he speaketh vnto the common people in parables I aunswere there was not so great ignoraunce in the disciples but that they did lightlye taste what their Maister meant So that he separateth them froÌ„ the flock of the blind not without cause He saieth now that his word hath bene hitherto allegoricall vnto them in respecte of that manifest light of vnderstanding which he would giue them shortly by the grace of his spirite Therefore both these thinges are true that they did far passe those vnto whom the woord of the Gospel was vnsauerie and that they were but young beginners in respect of the new wisdome which the spirite brought them 26. In that houre He repeateth the cause againe why the celestial treasures shall be opened then so liberally to witte because they shall aske in the name of Christ whatsoeuer they shall haue neede of and GOD will deny nothing which shal be asked in his sons name But there seemeth to be some disagreement in the words For Christ addeth immedidiately after that it shal be superfluous that he should aske the father But to what end serueth it to pray in his name vnlesse he take vpon him the office of a patrone And 1. Ion. 2. 1. he calleth him our Aduocate Furthermore Paule doth testifie Rom. 8. 32. that he maketh intercession for vs now The authour of the Epistle to the Hebrewes confirmeth the self same thing 7. 25. I aunswere that Christ dooth not simply deny in this place that he is an intercessour but his onely meaning is this that the father shal be so inclined towarde the disciples that he shall willinglye and readily giue them whatsoeuer they shall pray for The father saieth he shall meete you and for his infinite loue towarde you shall preuente your patrone whoe shoulde otherwise speake for you And when as Christ is said to make intercession for vs vnto the father let vs imagine no carnall thing of him as if falling down at the fathers knees hee didde humbly pray for vs but the power of his sacrifice whereby hee once reconciled God vnto vs being alway greene and effectual the bloud wherwith he purged our sins the obedieÌ„ce which he perfourmed are a continual intercession made for vs. This is a notable place whereby wee are taught that we haue the heart of God so soone as we haue set the name of his sonne against him 27. Because you haue loued me VVe are taught by these words that this is the onely hand of our coniunction with GOD if we be ioyned vnto Christ. And we are ioyned by a faith not feigned but such as proceedeth from a sincere affection which he signifieth by this woord loue For there is no man that beleeueth in Christ purely saue he that loueth imbraceth him with his whole heart VVherefore he did well expresse the force and nature of faith by this word But if sobeâ—t God beginne to loue vs then after that we haue loued Christ it followeth that the beeginning of our saluation is of our selues because we preuent the grace of God But very many testimonies of the scripture are against this opinioÌ„ and sentence The promise of God is I wil make them loue me And 1. Ioh. 4. 10. he saith not that we loued him first It were superfluous to gather any more places because there is nothing more certeine theÌ„ this doctrine that the Lord calleth those thinges which are not that he rayseth vp the dead that he adioyneth himsel vnto strangers that he maketh fleshy harts of stony harts that he appeareth vnto those that seeke him not I answere that men if they be of the number of the elect are beloued of god before their calling after an hiddeÌ„ maner who loueth al his before they are created but because they are not as yet reconciled they are worthily couÌ„ted Gods enemies as Paul saith Ro. 5 10. After this sort we are said in this place to be loued of god when as we loue Christ because we haue a pledge of his fatherly loue of whom we were afraid before as of a seuere iudge which hated vs. 28. I came out from the father This speach setteth forth vnto vs Christ his diuine power for our faith shuld not be firmly fixed in him vnlesse it did lay hold vpon his diuine power For his death resurrection which are two pillers of faith should helpe vs litle or nothing vnlesse his heauenly power were annexed thereunto Now we vnderstand how we ought to imbrace Christ to witte that our faith doe weigh and consider the purpose and power of God by whose hand he is offered vnto vs. Neither must we take this coldly that he came out from God but we must know also to what end and wherefore he came out to wit that he might be vnto vs wisdome sanctification righteousnesse and redemption In the second member whiche he added by by is noted the perpetuitie or continuance of his power For the Disciple might think that that was a temporall benefite that their master was sent to be the redeemer of the worlde Therfore he said that he returned vnto the father to the ende they may bee fully persuaded that none of those good thinges doe fall away by his departure which he hath brought because he powreth out the force and effect of his resurrection out of his heauenly glory Therefore he left the world when as he was receiued into heauen putting off our infirmities yet neuerthelesse his grace is forcible toward vs because he sitteth at the right hand of the father that he may enioy the gouernment of al the whole world 29 The Disciples say vnto him behold now speakest thou plainely and speakest no Prouerbe 30 Now we know that thou knowest all thinges and hast no need that any man should aske thee any question in this we beleeue that thou camest out from God 31 Iesus answered them Doe yee nowe beleeue Behold the houre shall come commeth nowe wherein you shall bee scattered euery man to his owne and yee shal leaue me alone although I am not alone
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 cōprehēd 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 tha◠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
was offered him so gently VVee must note the manner of speech Christ prayeth for all those which shoulde beleeue in him in which wordes he teacheth that which wee haue sometimes said that our faith must looke vnto him The member whiche foloweth next by their worde doth very well expresse the force and nature of faith and doth also confirme vs familiarly who know that our faith is grounded in the Gospel deliuered by the Apostles Therfore howsoeuer the worlde do condemne vs a thousand times let this one thing suffice vs that Christ acknowledgeth vs to be his owne and commendeth vs vnto the father And woe be to the Papists whose faith wandereth so farre from this rule that they are not ashamed to spue out execrable blasphemie that there is nothing conteined in the scripture but that whiche is doubtfull and which may bee wrested hither and thyther therefore the only tradition of the Church teacheth them to beleeue But let vs remember that the sonne of God who is the only iudge doth allow that faith alone which is conceiued out of the doctrine of the Apostles Furthermore the sure testimonie thereof shal be founde no where els saue only in their writings VVe must also note the phrase which shal beleeue by their worde which signifieth that faith commeth by hearing because the instrument wherewith God draweth vs vnto faith is the externall preaching of men VVherefore God is properly the authour of faith and men themselues are the ministers by whom wee beleeue as Paule also teacheth Cor. 3. 5. 21 That they may be all one c. He placeth the ende and drift of our felicity againe in vnitie that for good causes For this is the destructiō of mankinde that being estraunged from God it is also lame and scattered abroad in it selfe Therfore the contrary restoring therof is if it grow together into one body aright like as Paule placeth the perfection of the Church in that Ephe. 4. 3. if the faithfull agree together amongst themselues by one spirit and he saith that the Apostles and Prophetes Euangelists and Pastours were giuen for that cause in the same place 11. 12. that they might persist in edifiyng the body of Christ vntill we be come vnto the vnitie of faith And therefore hee exhorteth the faithfull to grow vp into Christ who is the head by whom all the body being coupled and knit togeather by euery ioynt of subministration according to the effectuall woorking in the measure of euery member encreaseth it selfe vnto edifiyng Therfore so often as Christe speaketh of vnitie let vs remember that horrible and filthie scattering abroad of the world which is without him And secondly let vs know that this is the beginning of blessed life if we be al gouerned and liue by the spirit of Christ alone And we must vnderstand that so often as Christ saith in this chap. that he and the father are one he speaketh not simply of his diuine essence but that he is called one in the person of the mediatour and inasmuch as he is our head Many of the fathers did interprete it thus precisely that Christ is one with the father because he is eternal God but the contention which they had with the Arrians enforced them to this to wreste shorte sentenses into a straung sense But Christ intended a far other thing then to carry vs vp vnto the bare beholding of his hidden diuinitie for he reasoneth from the end that we ought therfore to be one because otherwise the vnitie which he hath with the father shuld be vaine and vnfruitful Therfore to the end you may rightly comprehend what is the intente or effecte of that that Christ and the father are one take heede that you stripe not Christ out of the person of the Mediatour but consider him rather as he is the head of the Church and ioyne him with his members so the texte shall stand best least the vnitie of the sonne with the father be vaine and vnprofitable his power must be spread abroad throughout the whol boby of the godly VVhence we do also gather that we are one with christ not because he powreth his substaunce into vs but because hee maketh vs partakers by the power of his spirit of his life of whatsoeuer good things he hath receiued of the father That the world may beleeue Some doe interprete this word world for the elect who were as then dispearsed but because world is taken throughout this whole chapter for the reprobate I am rather of the contrary opiniō Moreouer immediately after he separateth the same word wherof he maketh mention now from al his The Euangelist did put in the word beleeue vnproperly for know or acknowledge to wit whilest that the vnfaithfull beeing conuinced by experience it selfe doe perceiue the heauenly and diuine glory of Christ whereby it commeth to passe that in beleeuing they beleeue not because this feeling pearceth not vnto the inward affection of the minde And this is the iust iudgement of God that the brightnes of the glory of God doth blind the eies of the reprobate because they are not worthy to see him sincerely and clearely Hee vseth the word know afterward in the same sense 22. And I haue giuen them the glory which thou hast giuen me Note that the patterne of perfect blessednes was expressed in Christ in such sorte that he had nothing of his own or for himself alone but he was rather rich that he might enrich his faithfull This is our blessednes that the image of God may be repayred and formed againe which was blotted out through sinne Christ is not onely the image of God inasmuch as he is his eternal word but the image of the fathers glory was also engrauen in his humane nature wherof he is made partaker with vs that he may transfigure his members into the same Paul also teacheth the selfe same thing 2. Cor. 3. 18 that we are transformed into the same image as it were from glory to glorye by beholding the glory of GOD as it were with open face VVhereuppon it followeth that no man is to be accountted Christes disciples saue onely hee in whom the glory of God is seene imprinted by the image of Christ as by a fignet The words which follow shortly after tend to the same end 23. I in them and thou in me For his meaning is to teach that the fulnes of all good thinges is in him and that that appeareth now plainely in him which was hidden in God that hee may powre it out into his by making them partakers thereof as water flowinge from a fountaiyne hyther and thyther by conduytes dooth water the fieldes euery where And hast loued them He giueth vs to vnderstande that that is the most manifest token and pledge of Gods loue towarde the godly which euē the world whither it will or no is enforced to feale and perceiue whilest that the spirit which dwelleth in them sendeth forth the beames of heauenly
Christ did indeede execute the office of a teacher yet he vsed the hidden reuelation of the spirit and not onely the sound of the voice to make his father manyfest His meaninge is therefore that he taught the Apostles effectually but because their fayth was yet weake he promyseth vnto them greater proceedinges and that they should profit better in time to come and so he prepareth them to hope for greater grace of the spirit And although he speaketh of the Apostles we may gather a common exhortation thence that wee study to go forward dayly and that we do not think that wee haue runne so wel but that we haue yet far to go so long as we are compassed aboute with the flesh That the loue c. That is that thou maist loue them in me or that the loue wherewith thou hast loued me may spread it selfe abroade euen vnto them For the loue wherewith God loueth vs to speake properlye is no other loue saue that wherewith he hath loued his sonne from the beeginning that he might make vs also acceptable amiable vnto himself in him And certeinly as I haue sayd a litle before we are hated of God as touching our selues without Christ and he beginneth to loue vs theÌ„ when as we grow into the body of his well beloued sonne This is an vnestimable priueledge of fayth in that we know that the father loued Christ for our sakes that we might be may be partakers of the same loue continuallye But we must note this particle I in them whereby wee are taught that we are no otherwise comprehend in that loue whereof he speaketh vnlesse Christ dwel in vs. For as the father cannot behold the sonne but that he hath all his body before him together so if wee wyll haue him to beeholde vs we must be his members indeede Chap. 18. 1. VVHen Iesus had spoken these thinges he went out with his disciples ouer the brock Cedron where was a garden whereinto he entred his disciples 2. And Iudas knew the place also which betrayed him because Iesus came thither often with his disciples 3. Therefore when Iudas had receiued a band and ministers of the Priests and Pharises he came thither with lanternes and lightes and weapons 4. And seeing that Iesus knew what thinges soeuer should come vpon him hee went out and said vnto them whom seeke yee 5. They answered him Iesus of Nazareth Iesus said vnto them I am he And Iudas which betrayed him stoode with them 6. Therefore so soone as he sayde vnto them I am he they went backward and fell to the ground 1 VVhen Iesus had spoken these thinges In this hystory Iohn omitteth many thinges which are read in the other three Euangelistes and this doth he with good aduisement like as he determined to gather many thinges worthy to be remembred which they conceale Therefore let the readers borrow these thinges of the other Euangelistes which are wantinge heere Ouer the brooke Cedron In the Greeke the article is added as if the brook had his name of Cedars but it is like that it crept in through errour For there is mention made oftentimes of the valleye or brooke Kidrâ—n in the scripture The place was so called by reason of the darknes beecause the valley was hollow and therefore darke Although I doe not contend about that matter I bring that onely whiche is more like to be true wee must especially note the Euangelists purpose in shewing the place for he meant to shew that Christ went forth willingly vnto death Hee cometh into the place which he knew Iudas knew familiarly Why so saue only that he may willingly offer himself vnto the traitor his enemies Neither did vnaduisednesse or rashnesse deceiue him seeing that he knew al things before which were at hand Iohn addeth afterward that he went to mete them Therefore he died not being constrained but of his owne accord that he might be a voluÌ„tary sacrifice for without obedience our sinnes had not ben purged Furthermore he entreth into the garden not that he may hide himselfe there but that he might haue freer and more space to pray And in that he desired thrice to be deliuered from death it is not contrary to that willing obedience whereof we haue spoken For it was meete that he should wrastle with difficulties and daungers that he might at length get the victorie now hauing subdued the horrour of death he maketh haste vnto death freely and ioyfully 3. Therefore Iudas In that Iudas commeth furnished with souldiours and so great a garde in is a signe of an euill conscience which feareth alwayes for no cause It is certaine that he receiued the band of menne at the Presidents pleasure who sent also a Tribune who was a captaine of a thousand footemen For there was a garrison of soldiours alwaies in the citie for feare of sodaine tumultes and the President himselfe did alwayes carie with him a companie of soldiours which wayted vppon him whether soeuer he went the rest were the seruaunts of the priestes But Iohn nameth the Pharisies apart whose madnesse was most hotte as if they cared more religion 4. And seeing Iesus knâ—we The Euangelist setteth downe more plainely how willingly Christ went vnto death and yet he doth also shew what great power he breathed out in one voyce and woorde to the ende we may knowe that the wicked could doe no more to him then he suffered them Hee answeareth courteously that he is the same man whome they seeke and yet he throweth them downe to the ground as if it had been with a violent whirlewinde yea with a thunderbolte Therefore hee wanted no power to stay and restraine their hands if he had thought it good but he woulde obey his father by whose decree he knewe he was called to die Hence we gather how horrible and fearful Christ his voice shal be to the wicked when as he shal sitte vppon his iudgement seate to iudge the world He stode then as a lambe ready to be offred vp in sacrifice he was depriued of his maiestie then to loke to he throweth down his enemies at a sodaine with one word which were armed fre from feare and with this word he did not accuse them but doth only answer I am hee VVhat shall befall them then when hee shall come not to bee iudged of men but to be the iudge of quicke and dead not in that base and simple apparell but in his heauenly glory with his Angelles But he meant to shew some token of that force and efficacy which Isaias 11. 4. giueth to his voyce The Prophet reckeneth this amongst other powers vertues of Christ that he shall strike the earth with the rodde of hys mouth and he shal flea the wicked with the breath of his lips Paul suspendeth and deferreth the fulfilling of this prophesie vntill the ende 2. Thes. 2. 8. Yet we see the wicked fall daily with their fury and pride at the voyce of Christ.
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 â—luggishnesse 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 coÌ„ming 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 coÌ„modiousnes 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 bâ—riall 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
but that that they may proue that it is vnmeasurable and contained in no place But the woordes import no such thing because the Euangelist saieth not that he entered in by the doores when they were shutte but that he stoode in the middest of his disciples when as notwithstandinge the doores were shutte and he had no entraunce and way made him by the hand of man VVe know that Peter came out of the prison when it was fast lockte shall we therefore say that he came through the middest of the yron and plankes Therefore away with these childishe subtelties who haue in them no soundnesse and bring with them many toyes and dotings Let this be sufficient for vs that Christ meant to establishe the credite of his resurrection amongst his disciples by an excelleÌ„t myracle Peace be vnto you This is a common forme of saluation vsed amongst the Hebrewes who vnder this woorde Peace doe comprehende all prosperitie and good thinges whiche are woont to be desired vnto blessed life Therefore this saying importeth as much as if you shoulde say Be it wel and happily vnto you VVhich I speake for this cause because some menne dispute Philosophically concerning peace and concorde in thys place seeing that the onely intent and purpose of Christ is to wish wel to his disciples 20. He shewed them his handes It was meete that this confirmation should he added that it might be made knowen vnto them by all meanes that Christe was risen againe If any man thinke that it is vnmeete and contrary to Christes glory that he beareth his woundes as yet after his resurrection Lette him first of all consider that he rose againe not for hys owne but for our sake and secondly that what soeuer maketh for our saluation it is vnto him glorious For in that he humbled himselfe for a season his maiestie was no whit abated by that Nowe seeing that these woundes which are spoken of heere doe serue to set forth the credite of the resurrection they doe diminish no whitte of his glorye And if anye manne shal gather heereby that Christ hath as yet his side thrust throgh and his handes pearced he shal be ridiculous for asmuche as it is certeine that the vse of his woundes was but temporall vntill the Apostles were fully perswaded that he was risen from death VVhen Iohn saieth that the Apostles reioyced when they sawe the Lord hee giueth vs to vnderstande that al that sorow which the death of Christ had brought to the Apostles was driuen away by his new life Hee saith againe peace be vnto you This second salutatioÌ„ seemeth to tend to none other end saue only that the Lord may be so heard as the greatnes and weightines of the things wherof he was about to intreate did deserue 21. Aâ— my father hath sent me By these wordes Christ doth as it were coÌ„secrate his Apostles into the office whereunto hee had ordained and appointed them before They were sent before through out Iudea but only like cryers which commaunded the people to heare the chiefe teacher and not as Apostles which did take vppon them the continuall office of teaching But now the Lord maketh them his embassadors that they may erect his kingdom in the world Therefore let this continue sure certeine that the Apostles are now first of all appointed to be ordinary ministers of the gospel His words import asmuch as if he shuld say that he hath executed the office of a teacher hitherto and that therfore sithence that he hath fulfilled his course he doth now coÌ„mit the same charg vnto theÌ„ For he meaneth that his father had made him a teacher of y e Church on this coÌ„dition that he might go before the rest for a time and that he might then chuse into this place those which might supply his place wheÌ„ he was absent In which respecte Paule Ephe. 4. 11. saith that hee made some Apostles some Euangelistes some Pastors to gouerne the Church vntill the ende of the world Therefore Christe dooth testifie of all that although his office of teaching was but temporall yet the preaching of the Gospell lasteth no small time but shall be eternall And secondlye to the end the doctrine which proceedeth from the mouth of the Apostles maye haue neuer a whitte the lesse authoritie he commaundeth them to enter into the same function which hee had of his father hee giueth them the same person and assigneth vnto them the same authoritie It was meete that their ministerie should be established thus for they were obscure men and of the common sorte Againe admitte they were of great renoume and dignitie yet we know that whatsoeuer men haue it is farre inferiour to fayth VVherefore it is not without cause that Christ imparteth vnto his Apostles the authoritie which he hath receiued of the father that he may by this meanes declare that the preaching of the Gospel is enioined theÌ„ not by man but by the commaundement of God But hee did not so put other in his place that he doth leaue the principal maistershyppe because the father would haue that to remaine in his power alone Therfore he continueth and will continue for euer the onely teacher of the Church but there is this onely difference that he spake with his owne mouth so long as he was conuersant vpon earth he speaâ—◠〈…〉 by his Apostles Therefore this succession is such that Chriâ—◠〈…〉 thing thereby but his â—ight remaineth vntouched and his honour 〈◊〉 For that decree cannot be broken whereby we are commaunded to heare him and no other In summe Christ meant not in this place to adorne menne but the doctrine of the Gospell Furthermore wee must note that he intreateth of the preaching of the Gospell onely For Christ sendeth not his Apostles to make satisfaction for the sinnes of the worlde to purchase righteousnes as hee himselfe was sent of the father Therefore he toucheth not in this place any peculier thing that he had but he doth only appoint ministers and pastours to gouerne the Church and that vppon this condition that he may retaine the principall power and that these menne may challenge to themselues nothing els but the seruice 22. He breathed vppon them Because no mortall manne is sitte for so harde and weightie a function therefore Christ furnisheth his Apostles with the grace of his spirite And truely it is a thing which passeth mans habilitie far to gouerne Gods Church to bringe the message of eternall saluation to erect the kingdome of God vppon earth and to lifte vppe menne vnto the heauens VVherefore it is no merueile that there is no meete manne founde vnlesse he be inspired with the holy Ghost For no manne can speake any word concerning Christ vnlesse the spirit directe his tongue so farre off is it that any manne is sufficient to fulfill faythfully and hartily all the partes of such an excellent office And this glorye belongeth to Christ alone to fashion and forme those whome hee
appointeth to be teachers of his Church For the fulnesse of the spirite is powred out vppon him for this cause that hee may giue it to euerye one by measure Againe seeing that he remaineth the onely pastour of the Church he must needes shewe forth the power of his spirite in his Mynisters whose diligence he vseth VVhich thing he did also testifie by the externall signe when hee breathed vppon his Apostles For this shuld not agree vnlesse the spirite didde proceede from him VVherefore the sacriledge of the Papists is so muche the more detestable who take to themselues the honour whiche is proper to the Sonne of GOD. For theyr horned Byshoppes doe boaste that they breathe out the spirite by belchinge when they make their Masse Priestes But the thinge it selfe sheweth plainelye enough how much their stincking breath dooth differ from the breathing of Christe because they make nothinge else but Asses of horses Moreouer Christe dooth not onelye imparte vnto his disciples the spirite whiche hee receiued but hee giueth it as it is his owne seeing that it is common to his Father and him Therfore they vsurpe to themselues the glorye of the diuinitie whosoeuer do professe that they giue the spirit by breathing And nowe wee muste note that CHRISTE furnisheth those with necessarye gyftes whome hee calleth vnto the pastorall office that they may be able to discharge their duetie and function or at least that they may not come emptie and naked VVhich thing if it be true the foolishe bragging of the Papystes is easilye refuted who whylest they doe highlye extoll theyr hierarchie or holye gouernaunce cannot shewe euen the verye leaste sparke of the holye Ghoste in their Bishops They will haue vs beleeue that those are lawfull pastours of the church and so consequentlye Apostles and Christes vicares who are as it appeareth emptie of all the graces of the holy Ghost But there is a certain rule prescribed vnto vs in this place to esteeme their callinge by and to iudge thereof who gouerne the Churche of God if we see them endued with the holy Ghost Notwythstanding Christe meant chiefly to auouche and defend the dignitye of the Apostolicall order For it was meete that their authoritie shoulde be singular who were chosen to bee the firste and chiefe to preache the Gospell But and if Christe gaue them his spirite then by breathinge vppon them the sendinge of the holy Ghost which followed afterwarde seemeth to be superfluous I aunsweare that the spirite was giuen the Apostles in this place in suche sort that they were onely sprinkled with this grace and were not endowed wyth the perfecte power thereof For when the holy Ghoste appeared in fiery tongues vppon them they were throughly renewed And truely he doeth not so appoynte them nowe to preache his Gospell that hee sendeth them straightway vnto the woorke but rather as it is else where Actes 1. 4. he commaunded them to rest And if we weigh all things wel he doeth not so much furnishe them with necessary giftes at this present time as appoynt and make them instruments of his spirite againste the tyme to come VVherfore this breathing ought to be referred and extended for the moste parte vnto that great and honourable sendinge of the spirite which he had promised so often Furthermore Christ coulde haue giuen his grace vnto his apostles by secreat inspiration yet would he adde the visible breathing to confirme them the better Christ tooke this signe from the common custome of the scripture which doth commonly coÌ„pare the spirit vnto winde The reason of which similitude is briefly expounded before in the third chapter But let the readers marke that the word is also ioyned with the externall and visible signe For euen hence doe the sacraments borrow their force Not because the force of the spirit is included in the voice which soundeth in the eares but because the effect of al those things which the faithful haue and gather by of the sacramentes dependeth vpon the testimonie of the word Christ breatheth vpon the Apostles they doe not only receiue the blast but the spirite also And why saue onely because Christ promiseth them the holye Ghost In like sort we put on Christe in Baptisme we are washed with his bloud our old man is crucified that the righteousnes of God may reigne in vs. VVe are fed spiritually in the holy supper with the flesh and bloud of Christ. VVhence commeth such force saue onely from the promise of Christ who bringeth to passe and perfourmeth that by his spirit which he promiseth in word Therefore let vs knowe that whatsoeuer sacramentes men haue inuented they are nothing else but meere toyes or friuolous pastimes because the signes can haue no trueth saue onely when the word of God is present And because they do neuer mocke thus in holy things without wicked blaspheming of God and the destructioÌ„ of their soules they must take good heede of such iuglings of Satan If any man obiect that that is not to be found fault with which the popish bishops do when they consecrate their Masse priests with breathing beecause the word of Christ is there annexed to the signe we may readilye answere that Christ spak not to his Apostles that hee might institute a continual sacrament in the Church but that he would once declare and testifie that which we said of late that the spirite commeth from him alone and againe that he neuer enioyneth any office but that he doth also minister power vnto his ministers and furnisheth them with hability I omit that the Masse priests are made in popery to a far other or rather a contrary end to wit to slea Christe daily whereas the Apostles were created to offer vp men in sacrifice with the sword of the gospel Neuerthelesse we must also hold that that Christe alone dooth giue all those good things which he figureth and promiseth For hee doth not bid the Apostles receiue the spirit from the external breathing but froÌ„ himselfe 23. VVhose sinnes ye shal remit It is not to be douted but that Christe doth briefly comprehend in this place the sum of the gospel For we must not separate this power to forgiue sinnes from the office of teaching whervnto it is annexed in one text Christ had said a litle before as the liuing father hath sent me so do I send you also now dooth he declare to what end that embassage â—â—ndeth and what it meaneth Hee doth only put in that which was necessary that he giueth them the holy Ghost least they shuld do any thing of theÌ„selues Therfore this is the principal end of the preaching of the Gospel that men may be reconciled vnto God whiche commeth to passe by the free forgiuenes of sinnes as Paul also teacheth 2. Cor. 5. 18. VVhere he calleth the Gospell in this respect the ministery of reconciliation The Gospel containeth many other things but GOD doth this principally there that he may receiue men into fauour by not
VVhyther I go yee cannot come 8. 21. and 13. 73. c. 36. Gospel VVhy the Gospels were written 23. 30. VVherein the Gospel doth most of all differ from profane Philosophie in the same place VVhat fruite commeth of the Gospell 8. 32. VVhy the Gospell is called an haruest 4. 26. How men are framed to receiue the doctrin of the Gospel 5. 44. The Ministers of the Gospel are not only euil entreated of the professed enemies of the Gospell 6. 2. To what ende the Ministers of the Gospell haue power giuen theÌ„ to binde 3. 36. VVhy the Gospel is contemned of most men 3. 12. VVhy there bee so few that beleeue the Gospel 6. 65. and 7. 17. The preaching of the Gospel is neuer vnprofitable 7. 30. The preaching of the Gospel is called the coÌ„ming down of Christ vnto vs. 7. 33. The ende of those which refuse the gospell 8. 2. The profit of the Gospel is three fold 10. 9. The doctrine of the Gospell is darke to none saue onely to the reprobate 6. 18. The end of the preaching of the Gospel 23. VVhat is proper and what is accedentall to the Gospel 20. 23. Christ is said to be lifted vp by the preaching of the gospel 3. 14 Grace Grace and trueth by Christ. 1. 14. 17. The end of the Grace of Christ. 8. 11. The greatnesse of the Grace goodnes of god towards vs. 19. 17 Christe full of Grace 1. 17. Graues Those which are in the graues doe heare the voyce of the sonne of God 5. 28. H Hand VVee muste beholde the hand of God which smiteth vs. 5. 44. Handes Christ escaped out of the handes of the Iewes 10. 39. Christ shewed his Handes and his side to the Disciples 20. 20. Heart The heart of man is called deceitfull for good causes 19. 10. The Diuell put into the heart of Iudas 13. 2. Hateth Hee hateth the father which hateth the sonne 15. 23. 24. Haruest VVhy Christe bringeth in the similitude of the haruest 4. 35. Greate Harueste in the same place Healing VVhat Iesaias meaneth by this word healing 12. 40. Hate It is no marueile if the world hate vs. 15. 18. Heare To heare the father and to learne 6. 45. To heare Gods woorde and to beleeue 5. 24. VVhat this meaneth that the dead doe heare the voyce of the sonne of god 5. 25. How we must vnderstand this that water flowed out of the belly of the beleeuers 7 38. Heauens Heauens open 1. 51. Heauen No man ascendeth into heauen but the sonne of man 3. 13 No man can receiue any thing but that which is giuen him from heauen Hyreling Who those bee whome christe calleth hâ—relings 10. 11. Holy day Holy day at Ierusalem 4. 45. and 5. 1. Honour The honour which god commaundeth in the law to be giuen to parents 19. 25. Honoureth Christ honoureth the father 8. 49. Honoured The sonne is to be honoured 5. 23. Hosanna Hosanna 12. 13. House House of prayer 10. 16. Hunger Not to hunger and thirst for euer 6. 35. Houre Christe his houre 2. 4. 7. 30. 8. 20. The houre of christ wherein hee should goe to the father 13. 1. Houres Twelue houres of the day 11. 9. Humilitie The true and only rule of humilitie 13. 6. Hyperbole An Hyperbole not altogether absurd in the Scriptures 21. 24. Hypocrites Hypocrites doe make themselues drunken with vain inuentions in the same place The maner of hypocrites 6. 71. How the hypocrits do giue therin consent to the gospel 2. 23. Hypocrisie A notable example of hypocrisie in the Iewes 18. 8. and 1. 9. 3â— Nothing more dangerous then hypocrisie 2. 24. Pride doth alwayes follow hypocrisie 9. 40. Hypocrisie doth alwayes follow vngodlinesse 11. 48. I Iacob Iacob his wil. 4. 6. 11. 12 Iesus Iesus entring into IerusaleÌ„ sitteth vpon a she Asse 12. 12 the Place of Iesaias expounded 1. 23. 12. 38. Iesus the sonne of God 20. 31. Iesus groned in the spirite in the same place Iesus washeth the disciples feet 13. 4. 5. Iesus wept 11. 35. Iewes The Iewes wil stone christ 8. 59. 10. 31. The Iewes call Christe an euill doer 18. 30. The Iewes seeke to take christ 7. 30. 32. 10. 39. 11. 31. Iewes adopted into gods family 1. 11. VVhether god promiseth repentance vnto saluation vnto y e Iewes 19. 37. VVhy the Iewes are said to seek signes 4. 47. VVhence the disagreement betweene the Iewes and the Samaritanes came 4. 9. VVherein the Iewes did agree with vs wherin they did disagre 4. 23. The Iewes will make Christe a king 6. 15. Ignorance Ignoraunce of God a greeuous euill 16. 3. Infirmitie Infirmitie for sinnes 5. 14. 9. 2. 3 VVhy Christ should take vppon him our infirmities 4. 6. Infirmitie vnto the glory of God 11. 4. Image Christe is the Image of God 1. 18. 5. 22. 14. 10. Innocent To stay an innocent vnder colour of iudgemeÌ„t is more detestable then any murder 19. 11. Iohn Iohn his baptisme 1. 26. VVhy Iohn was so called 1. 6. Iohn baptizeth in Aenon 3. 23. beareth witnes of the light 1. 7. teacheth that he is not Christe 3. 28. did no myracle 10. 41. Iohn was a burning light 5. 35. It was meet that Iohn should be diminished that Christ shoulde encrease 3. 30. Iohn leaned vppon Christe his brest 13. 13. and 21. 20. Iudas Iudas had the bags 12. 6. â—3 29. Iudas a Diuel 6. 70. 71. a theefe in the same place 12. 6. vncleane in the same place 13. 11. he is declared to be about to be a traitor in the same place 21. 26. Iudge VVhy the Iudge doth so often auouch Christs innoceÌ„cy 19. 1 Christ came not to iudge 12. 47 VVe must not iudge according to the face 4. 27. according to the flesh 8. 15. Iudgeth how this must be vnderstood that christ iudgeth the world 3. 17. Iudgement Iudgement of the spirite beginneth with the declaration of sinnes 16. 9. Iudgement of christ is iust 5. 30. How farre the iudgement of God differeth from ours 2. 24. VVhat Christ meaneth by the word iudgement 16. 11. How Christ is said to come into iudgement 9. 39. VVee muste giue iudgement of those things which appertain vnto Christ according to the scriptures 12. 16. Iudgement taken for rule and power 5. 22. 27. Christ giueth the power of iudgemeÌ„t to the gospell 12. 48. VVe must flie rash iudgement 5. 10. How the faithful are saide not to come into iudgement 5. 24. Christ commeth into iudgement 9. 39. The holy spirit shall accuse the world of iudgement 16. 8. 11. Nowe is the iudgement of this world 22. 31. Iudgement giuen to the sonne 5. 12. 27. K King They will make Christe a King 6. 15. The Iewes will haue no other king but Caesar. 19. 15. Kingdome The kingdom of christ bringeth life saluation 17. 3. The nature of the kingdome of Christ. 1â— 36. VVho do appertain vnto the kingdom of
But as the larger power of the spirite was an extraordinarie gyfte of GOD in Iohn so it is to bee noted the spirite not to bee beestowed vppon all menne by and by in theyr infancle but when it shall please GOD. Iohn from the wombe did beare the token of his dignitie to come Saule beeing yet but a Sheaphearde did beere no kingely shewe yet at length hee beeing chosen king was sodainely chaunged into a newe man By this example therefore let vs learne that the free woorking of the spirite is free in menne from the firste infancie to the laste poynte of age 16. And manye of the children of Israell In these wordes he declareth a detestable deâ—ision which then was in the Church For it was necessarye to haue such Apostles in whome conuersion to GOD might haue some place And truelye there was so much corruption of doctrine so much deprauing of manners such a confuse gouernment that it myght bee accounted a myracle to finde a fewe to persiste in godlynesse If such exceeding dissention was in the olde Church there is no cause that the Papistes shoulde with a vayne cloake defende theyr superstions as if it were impossyble the Church should erre For because that vnder this name they doe vnderstande not the true and electe Sonnes of GOD but the companye of the wicked But wee see more heere to bee attrybuted to Iohn then shoulde agree to manne For when conuersion vnto GOD doth renewe in menne a spirituall lyfe it is not onelye the proper woorke of God but it dooth excell euen the creation of menne Therefore by this meanes the ministers maye seeme to bee equall with God yea and to bee preferred in as much as hee is creator seeing it is more to bee borne agayne into a heauenlye lyfe then to be borne mortall men vpon the earth The answere is easie For the Lorde when hee attributeth such praise to his outwarde doctrine he doth not seperate the same from the secret power of his spirite For because God chuseth men vnto him for ministers whose ayde hee vseth in buylding of his Church together by them hee worketh with the secret power of his spirite that their labour might be effectuall and fruitfull as oft as the scripture commendeth this efficacie in the ministerie of men let vs learne to yeelde the thing receiued to the grace of the spirite without the which mans voyce to no effecte should be spread abroad in the ayre So Paule while hee reioyseth himselfe to bee the minister of the spirite challengeth nothing aparte vnto himselfe as though with his voyce he should pierce the heartes of men but he declareth in his ministerie the power and grace of the spirite These sayinges are worthy to be noted For Sathan very artificially worketh to diminishe the effect of doctrine that hee might weaken the grace of the spirite ioyned to it I graunt that externall preaching separately by it selfe can doe nothing but because it is an instrument of diuine power for our saluation and an effectuall instrument by grace of the spirite let not vs seperate those thinges which GOD hath ioyned But that the glory of conuersion and of fayth may remaine whole towardes one GOD. The scripture doth admonish vs oftentimes ministers through themselues to be nothing but then he compareth them with God least any man taking the honour from God should bestow it amisse on them In summe the minister is sayd to turne them whom God doth conuert through the work of his minister For he is nothing but the hand of God and in this place both are expressed very well now of the effect of doctrine there is enough spoken That the same is not in the appointment or hand of the minister to conuert men vnto God of this we gather because that Iohn did not conuert al commonly to God the which thing without doubt he would haue done if all thinges had beene giuen him that he desired but he turned them onely whom it pleased God effectually to call In conclusion â—he same is taught here of the Angell which Paule taught to the Romanes Fayth commeth of hearing but by fayth none are lightned but they to whome the Lorde hath inwardly reuealed his arme 17. Hee shall goe before him In these wordes he defineth what the office of Iohn should be by this note he distinguisheth him from the rest of the Prophetes to whom a peculyar and proper message was commanded when that Iohn for this thing onely was sent that he might goe before Christ as an offycer before a king So the Lord speaketh by Malachy Behold I send my Angell which shall prepare my way before me In summe to no other poynt belonged the calling of Iohn but to prepare an audience for Christ and to get him disciples And in that no expresse mention is here made of Christ but that the Angell maketh Iohn a forewalker or standert bearer of the eternall God hereof the eternall diuinitie of Christ is gathered VVith the spirite and power of Elyas The spirite and power I take for the power or excellency of the spirite wherewithall Elyas was endued For neither must we inuent the dreame of Pythagoras that the soule of the Prophet should goe into the body of Iohn But that spirit of God which wrought mightily in Elyas should after exercise like power and effect in the Baptist But the latter name is added expositiuely to expresse the kinde of grace wherein Elyas most did excell namely that he being furnished with heauenly power might merueilously restore the decaied worshippe of God For such repairing passed the power of man Now that which is begunne of Iohn was no lesse meruellous wherfore it is no meruell if it behooued him to be adorned with the same gift That he may turne the hearts of the fathers Here the Angell doth note what especiall similitude Iohn had with Elyas Therefore he saith he was sent that he might gather people dispearsed into vnitie of fayth for the turning of fathers to sonnes is a reduction from discord to loue Whereof it followeth that there was a certaine breach the which might cutte or as it were rend the people VVe know in the time of Ellas what a horryble defection of the people there was how shamefully they were degenerate from their fathers they were so deuided that they could be nothing lesse thought then the sonnes of Abraham Elyas brought them againe into a holy consent Such a gathering together of fathers with children there beganne to be by Iohn the which Christ at length finished wherefore Malachy when he speaketh of bringing againe dooth signifie that the state of the Church should be so deuided when the other Elyas should come as it is suffyciently knowne by historâ—es â—o haâ—e beene then and shall more apparantly be seene in their places The doctrine of the scripture was polluted by innumerable lyes the worshipping of God was corrupt with more then grosse superstitions religioÌ„ was deuided into
against his enemie For although the assaultes of Sathan are sharpe and daungerous there is no cause why they should weaken the children of God for the inuincible power of the holy Ghost keepeth them in safetie And we know that this plague is onely pronouÌ„ced against the despisers of the grace of God which menne become profane by choaking vp the light of faith and by suppressinge the studie of godlinesse Matth. 12. Marke 3. Luke 11. 46. VVhile hee yet spake to the multitude behold his mother and his brethren stoode without desiringe to speake with him 47. Then one sayd vnto him beholde thy mother and thy brethreÌ„ stand without desiring to speake with thee 48. But he answered and said to him that told him who is my mother and whoe are my brethren 49. And he stretched forth his hand towardes his disâ—iples and saide behold my mother any brethren 50. For whosoeuer shal doe my fathers will whiche is in heauen the same is my brother sister and mother 31. Then came his brethren and mother and stoode without and sente vnto him called him 32. And the people sate about him and they said vnto him behold thy mother and thy brethren seeke thee without 33. But he answered theÌ„ saying who is my mother and my brethren 34. And he looked round aboute on them whiche sate in compasse aboute him and said behold my mother my brethren 35. For whosoeuer doth the wil of God he is my brother and my sister mother 27. And it came to passe as hee sayde these thinges a certeine woman of the company lifted vp her voyce and saide vnto him blessed is the wombe that bare thee and the pappes which thou hast sucked 28. But he said yea rather blessede are they whiche heare the word of God and keepe it Luke 8. 19. Then came to him his mother and his brethren coulde not come neere to him for the prease 20. And it was tolde him by certeine which said thy mother and thy brethren stande without and would see thee 21. But hee aunswered and sayde vnto themâ— my mother and my brethren are these which heare the wâ—rd of God and doe it LV. 27. Blessed is the wombe The meaning of the woman was in this order to set forth the excelleÌ„cie of Christ for she had no respect to Mary whom peraduenture she neuer saw but this doth not a litle set forth the glory of Christ for that he ennobled and made blessed the womb wherin he was borne And this blessing of God is no absurd nor strang matter but is spoken after the maner of the scripture for we know that the child which is especially adorned with notable graces is preferred aboue al other as a singuler gift of God And it cannot be denied but that God chusing and appoynting Marye to be the mother of his sonne gaue her great honor therby Yet Christes answer yeeldeth not so to the womans words but is rather a sharp reproofe Nay saith he blessed are they which heare the word of God VVe see that Christ made almost no account of that which the womaÌ„ only extold And certeinly that which she thought had bene Maries greatest glory was far inferiour to her other giftes of grace for it was much more dignitie to be regenerate by the spirite of Christ then to conceiue the flesh of his Christe in her wombe to haue Christ spiritually liuing in her then to giue him suck with her breastes To be short the holy virgins greatest felicitie glory was in this to be a meÌ„ber of her sonne that he accounted her amongste the new creatures of the heauenly father Yet I think that the womans speach was reproued for an other cause and to an other end namely because men coÌ„monly neglect the gifts of God which in a mase they wonder at and sounde with ful mouthes For this womaÌ„ in praising Christ omitted that which was the chief that in him there was saluation offered to alâ— menne That therfore was but a cold coÌ„mendation wherin there was no mentioÌ„ of his grace power which extendeth vnto al men VVherefore Christ doth rightly chaleng vnto himself an other kind of praise that his mother only shuld not be accouÌ„ted blessed that in respect of the flesh but because he bestoweth vpon vs al perfect eternal blessednes Therfore the dignitie of Christ is then esteemed of as it ought to be when we consider to what end Christ was giuen vs of the father and that we fele what benefits he hath brought vnto vs that we in him may be made blessed which are in our selues miserable But why speaketh he nothing of himself and maketh mention onely of the word of God because that by this meanes he openeth vnto vs al his treasures he doth not any thing with vs nor we againe with him without his word Sith therfore he communicateth himself vnto vs by the word rightly properly he calleth vs to heare keepe the same that he by faith may become ours Nowe we see what Christes answere differeth from the commendation of the woman for he offereth that blessednes liberally to al which she had after a sort tyed to one house also he reacheth that he must not be accouÌ„ted of in a coÌ„mon sort or order because that he hath al the treasures of heauenly life blessednes and glory hidden in him which he dispenseth by his worde that they which imbrace the worde may by faith bee made partakers of the same For the free adoption of God which we learne out of his word is the key of the kingdom of heauen And this ioyning them together is to be noted that first we must heare and then obserue and keepe for faith commeth by hearing Ro. 10. 17. and here ariseth the fountaine beginning of the spiritual life But beecause that simple hearing is as a vaine looking into a glasse as Iames declareth 1. 23. The keeping of the word is also added which is as much as an eftectual receiuing where it taketh liuely rootes in the hearts that it may bring forth the fruit So the vaine hearer who hath only his eares beaten with the outward doctrine getteth nothing And whosoeuer boaste that they are satisfied with a secrete inspiration and vnder this pretence neglect the outward preaching are excluded out of the heauenly life Therefore those things which the sonne of God hath ioyned let not men of a sacrilegious rashnes put a sunder The blockish folly of the Papists is to be wondred at that they would sing these wordes in the honor of Mary which do so plainly coÌ„fute their superstition but in their thanks giuing they cul out the womaÌ„s words omitting the words of Christ which reproueth But so it was meete that they should be by all meanes bewitched which endeuour theÌ„ selues to prophane the holy word of God after their own pleasure LV. 19. Then came to him There seemeth to be some difference between Luke the other
he expresseth also more plainely by and by Hitherto saith he ye haue asked nothing in my name But it is likely that the Apostles obserued the forme of praier which was appointed in the lawe And wee know that the fathers were not wont to pray without a mediator seeing that God did by so many exercises acquaint them with such a fourme of praier They saw the high Priest enter into the sanctuary in the name of al the people they saw the sacrifices offered daily that the praiers of the Church might be established before God Therefore this was one of the grounds principles of faith that men cal vpon God in vaine without a mediatour And Christ had testified sufficiently to the disciples that he was the same mediatour but this their knowledge was so obscure that they could not as yet rightly frame their praiers vnto his name Neither is there any absurditie in that that they praied vnto God vnder the hope of a mediatour according to the prescript of the law and yet notwithstanding they did not wel vnderstand what this meant The veile of the temple was as yet extended the maiesty of God was as yet hiddeÌ„ vnder the shadow of the Cherubim the true priest was not yet entred into the sanctuary of heauen that he might make intercession for his he had not as yet coÌ„secrated the way by his bloud It was no meruail theÌ„ if he were not as yet known to be any mediatour as he is now since that he appeareth in heauen before his father for vs reconciling him vnto vs by his sacrifice so that we miserable men maye with boldnes come thither with hope For surely so soone as Christ hadde made an ende of purging out sinnes he was receiued into heauen he shewed himselfe manifestly to be a mediatour And we must note the so often repetitioÌ„ of this clause that we must pray in Christes name to the end we may know that it is wicked profaning of the name of God when as any man dare present himself before his iudgement seate passing ouer him And if this perswasion shal be surely fixed in our minds that God wil giue vs willingly freely whatsoeuer we shal aske in his sonnes name wee shall not call vnto our selues diuerse patrones from this place and that to ayde vs but we shall be content with him alone who doth so often and so gently offer vs his aide and helpe Furthermore we are said to pray in Christes name wheÌ„ as we make him our aduocate to purchase fauour for vs at his Fathers handes although we do not in plaine wordes expresse his name 24 Aske This is referred vnto the time of the manifestation which should follow shortly after VVherefore they are the more inexcusable at this day who darken this parte of doctrine with the feigned patronages of Saintes It was requisite that the old people should turne theyr eyes vnto their shadowish Priest and the sacrifices of beastes so often as they were disposed to pray Therfore we are more then vnthankful vnlesse we fasten al our senses vppon the true Priest who is giuen to vs to be our mediatour by whom we haue an easie and ready entraunce vnto the throne of the glory of god He addeth last of al that your ioy may be ful whereby he giueth vs to vnderstand that wee shall want nothing vnto perfect plentie of al good things nothing vnto the sum of our requestes and petitions nothing vnto quiet sufficiencie if so be it wee aske of God in his name whatsoeuer we shal neede 25. These things haue I spoken vnto you in prouerbes but the houre commeth when I wil no longer speake in prouerbs with you but wil tel you openly of my father 26. In that houre ye shal aske in my name and I say not that I wil aske the father for you 27. For the father himself loueth you because you haue loued mee and haue beleeued that I came out from God 28. I came out from the father and I came into the world againe I leaue the world and go to the father 25. These things haue I spoken in prouerbes Christ his intent and purpose is to encourage the disciples that hoping wel that they shal profit better they may not think that that doctrine which they heare is vnprofitable although they do not learne much thereby For that suspition might haue come into their mindes that Christ would not be vnderstood and that he made them doubt of set purpose Therfore he telleth them that it shal come to passe shortly that they shal feele perceiue the fruit of the doctrine which might procure loathsomnes in their minds by reasoÌ„ of the darknes therof Mshl doth somtims signifie amongst the HebritiaÌ„s a prouerb and because prouerbs haue in them for the moste part figures and tropes it coÌ„meth to passe therby that the Hebritianse do cal Mshlâ—s darke speaches or notable sentences which the Gretians cal apohthegmata which haue for the most part some doubtful or obscure thing in them Therefore the sense is this I seeme to speak vnto you now figuratiuely not in plaine manifest speaches but I will speake vnto you shortly more familiarly that there may be nothing doubtful or hard in my doctrine VVe see that now which I haue alreadye touched that the disciples are encouraged with the hope of better profiting leaste they reiect the doctrine because they doe not as yet well vnderstande what it meaneth For vnlesse the hope of profiting do enflame vs the desire to learne must needes waxe cold And the matter doth manifestly declare that Christe spake not darkly but that he vsed an easie and a grosse kind of speach when he spake to his disciples but their rudenes was so great that being amased they did depend vpon his mouth VVherefore this darknes was not so much in the doctrine as in their minds And truly the same thing befalleth vs at this day for the word of God hath this title giuen it not in vaine that it is our light but our darknes doth so darken the brightnes thereof that we thinke that we heare meere allegories For as hee threatneth by the Prophet Esa. 28. 11. that he wil be barbarous vnto the vnbeleeuers and reprobate as if he stammered Paul 2. Cor. 4. 3. saith that the gospel is hidden from such because Sathan hath blinded their mindes so there resoundeth some confused thing for the moste parte to the weak and rude that it cannot be vnderstoode For although theyr mindes be not altogether dark as are the minds of the vnbeleeuers yet they are as it were couered with cloudes And the Lorde suffereth vs to be thus dull for a season that he may humble vs with the feeling of our own pouertie yet he maketh those whom he doth illuminate with hys spirit to profit in such sort that that word is well known and familyar to them And to this end tendeth the latter meÌ„ber the hour commeth that is shal come