sayeth that hée was endued with zeale but there is no doubte but that hee speaketh those thinges in his owne personne which did properlye belong to the Messias Bv. This therefore is applied vnto Christ the Lorde by a Tipe which with his whole minde sought the reformation of the Church C. Therefore the Euangelist sayeth that this was one of the notes by which Iesus was known of his Disciples to be a repayrer of Gods kingdome M. And here we haue to note that whatsoeuer things are written they are writtē for our learning that through patience and consolation of the Scriptures wée might haue hope C. Wée must also note that no man shall knowe what Christ is or to what ende all that he did and suffered pertayneth but by the instruction of Scripture Wherefore as euerye one of vs shall desire to profite in the knowledge of Christ so wée must bestowe continuall diligence and meditacion in the Scriptures But let vs returne to the déede of Christ R. Christ him selfe sayeth in another place Learne of me Math. 11. for I am meeke and lowlye in heart In that therefore he séemeth in this place to bée cruell contrarye to his wonted maner it is neyther filthye desire Enuye nor rashnesse but deuine zeale and iust anger C. It resteth therefore nowe that euerye man followe the example of Christ séeing in the head a generall example is propounded in the whole bodye According to that which Paul hath in his Epistle to the Romanes Rom. 15. Let vs not suffer so muche as in vs lyeth the holye Temple of GOD to bee defiled by any meanes And this zeale ought chiefelye to bée in the heades of the Churche M. With howe greate ardent zeale were the holye men of GOD in time past indued Exod. 32. Num. 25. 1. King 17. 3. King 18. Actes 7. Actes 13. As Moises Phinees Dauid Elias Stephen Paul and the rest of the Apostles C. Notwithstanding we must take héede least any man passe the bonds of his calling R. For a true zeale pertayneth not to euery spirite wherefore let no man vsurpe the same vnto him selfe of his owne aucthoritye least in stéede of zeale he haue rashnesse and alwayes take héede that thy zeale bée according to knowledge Rom. 10. For the Iewes persecuted Christ vpon zeale but not according to knowledge 18. Then aunswered the Iewes and sayde vnto him What token shewest thou vnto vs seeing that thou doest these thinges M. It is verye like that those Iewes which were in daunger of loosing theyr gaine set vppon Christ with this question But they defende not theyr déede as though they were without iust cause caste out of the Temple For they could not denye but that they had made of the house of God a house of marchandise What then doe they demaunde Surely they demaund by what aucthority with suche seueritye he casteth out the Byers and sellers For by séeking to blame Christ they goe about to excuse theyr owne faulte For hée had sayd Make not the house of my Father a house of Marchandise And therefore the Euangelist sayeth that the Iewes answered Christ namelye to that which hée spake concerning his Fathers house They sought no signe with theyr whole heart but sought only to condempne him of rashnesse and sedicion because he being neither endewed with diuine nor humane aucthoritye tooke the gouernment of the Temple and worshippe of God to him selfe Hereby therefore we sée the disposition of those which sinne in the Temple and worship of GOD for gaines sake who when they can neyther denye theyr faulte nor defende the same than they reprooue those of whome they are corrected of rashnesse and sedition so farre they are from amending that whiche they doe amisse B. Therefore because Moyses confyrmed his Embassage with signes these also require a signe that they might knowe that aucthoritye which the Lorde doth arrogate vnto him selfe to bée committed vnto him of God whereas those miserable wretches might euen than haue séene a Myracle had they not béene amazed and blinded C. For in that no man in so great a company layd handes on Christ as the Byers and Sellers that were there it is a manifest signe that they were all stricken by the power of God that they might stande as men amazed Wherfore except they had béene starke blinde this miracle was euident enough to be séene that one shoulde bée so bolde to stand against so many that one which was a naked man shoulde not let to incounter with the valiaunt that one base in the sight of men should contend with Princes For why did they not withstād him since they did farre excell him in power but only because theyr force was restrayned But the Iewes did erre in this thing that they woulde not allowe the vocation of Christ except it were confyrmed by a myracle For this was not séene in the Prophetes and other Ministers of God that they should alwayes shewe Myracles Neyther hath God tyed him selfe to this necessitye But this was theyr corrupt custome and euill disposition Math. 12. the which Christ him selfe noteth saying This Adulterous and wicked generation requireth a signe c. Not to the ende they might knowe the trueth but rather to the ende they might thereby take some occasion to cauill Suche are they which at this daye not being content at the first with the truth of the Euangelicall Doctrine desire to haue signes geuen vnto them 19. Iesus aunswered and sayd vnto them Destroy this Temple and in three dayes I will reare it vp C. This is an allegoricall kinde of speache and somewhat harde to be vnderstande the which Christ vsed because hée iudged them vnworthy of a manifest aunswere M. Hée could haue shewed vnto them by and by an argument of his Diuine aucthoritye if Diuine signes might haue serued to ostentacion which were ordained for the health of mankind But because they demaunded this question of a malicious minde and not to learne but to cauill hée doth not aunswere vnto theyr question plainlye but obscurelye and he offereth vnto them a verye great signe and the most certaine of all other but knowne onelye to the faithfull Rom. 1 that is to saye the resurrection by the which he was declared to bée the sonne of God The which signe as yet not come was not knowne to the vnbeléeuing Iewes C. This is that therfore which he saith in another place that hée speaketh in parables vnto them which can not comprehende the secréete misteries of the kingdome of heauen Math. 13 First of all therefore hée denyeth to geue vnto them a signe which they required eyther because it shoulde haue béene vnprofitable or else because he knewe the due time was not yet come Neuerthelesse he affirmeth that his power shall be ratified and confirmed by no smal signe least they should therevpon take some colloure of excuse R. Euen as in another place he gaue vnto them the signe of the Prophete Ionas
the aucthoritye of the Gospell might be deminished through the ingratitude of the people For because a verye fewe imbraced the Doctrine of trueth and the most parte of the worlde reiected the same it must be brought from contempt least the Maiestye thereof be therefore the lesse regarded because almost the whole worlde despiseth the same So that we may out of this place note twoo speciall Lessons The first is that we ought not in any poynt to dislike of the Gospell although it hath fewe disciples on earth As if Christ should haue sayde Howe so euer ye refuse my Doctrine it abydeth neuerthelesse firme and stable because the hardnesse of heart and incredulitye that is in men shall neuer bring to passe but that God shall for euer abide iust and true Rom. 3.3 The second is that they shal not escape vnpunished which at this daye séeke to discredite the Gospell séeing it is the sacred and most excellent trueth of God With this Buckler it behoueth vs to bée garded Fayth founded vpon God that wée maye goe forwarde in the obedience of the Gospell against the obstinacie of men And we must holde this as a most certaine trueth that our faith is founded vpon God but so soone as we haue God our aucthour we ought bouldlye as men caryed aboue the Heauens rather to despise the whole world than that the infidelity of some should trouble vs. M. Also it is a plaine argument of miserable blindnesse that the testimony of those men which testifye nothing but those things which they know for a certaine trueth should bée reiected Lyes preferred before trueth when as there is no lye so impudent and notable which in this world is not receiued And this of al other is the most iust iudgemeÌ„t of God that they which receiue not the doctrine of truth brought vnto them by the Ministers of God should imbrace the illusions of certaine lies brought in by the Apostles of Satan 2. The. 2.11 as the Apostle Paul teacheth Of the which we haue a horrible example in King Achab who gaue credite to spirites of errour after he had taken displeasure against the Prophete of God and would not heare him because hée tolde those thinges which rather displeased 1. King 22.29 than pleased him yet notwithstanding they were true 12. If I haue tolde you of earthly thinges and ye beleeue not howe shall ye beleeue if I tell you of heauenly thinges R. By earthly thinges Christ vnderstandeth the Doctrine of the lawe or else those rustical earthly similitudes which he was wont to vse by heauenly things he vnderstaÌ„deth the doctrine of wholsome strong meate which appertaineth onely to such as be strong For so the Apostle Paul sayth that he taught the Corinthians saying 1. Cor. 3.1.2 I coulde not speake vnto you brethreÌ„ as vnto spiritual but as vnto carnal euen as vnto babes in Christ I gaue you milk to drink not meate c. C. Or as it pleaseth other some this may simplye be referred to the forms maners of teaching For albeit the whole Sermon of our sauiour christ were heauenly yet for all that he spake so familiarlye that the sermon after a sort may séeme earthly Furthermore these words ought not to be restrained to the Sermon alone For here the vsuall maner of teaching which our sauiour Christ vsed that is to saye the simplicitye of the common sort is coÌ„pared with pompe sumptuous shewes to the which ambitious men are to much addicted A. So Paule affirmeth that hée did not preache the Gospel to the Corinthians in a glorious shewe of wordes of humaine wisdome 1. Cor. 2.4 C. Therefore Christ concludeth that the faulte resteth in Nicodemus and in such as hée himselfe is if so be they profite not in the doctrine of the Gospell And this is a great faulte in many men who so curiouslye schoolelike séeke to instruct and teache others Herevpon it commeth to passe that the greatest part of men delight in hie and secret misteryes and speculations Herevppon also it commeth to passe that many men estéeme the lesse of the Gospell because they finde not in the same things delectable to their eares And therefore they will not vouchsafe to occupie themselues in the studie of this base and common doctrine But certainelye this is to muche wickednesse in vs that wée shoulde therefore the lesse estéeme of Gods worde because it hath pleased him to frame the same to our rudenesse Therefore Barborosnesse in the Scripture is for our weaknesse whereas the Lorde doth speake grosselye and barbarouslye in the Scripture let vs know that it is done for our sakes Whosoeuer he be that shal pretende to be offended at suche barbarietie in the Scripture because hée will not beléeue the same lyeth For he which wyll not imbrace God when he is néere vnto him will much lesse ascende vnto him aboue the clowdes Bv. Wée also gather that hereby it is lawfull for vs more sharpely to reprooue their dulnesse who when they haue both plentifullye and plainely hearde the doctrine of the truth by reason of their dull scencelessenesse cannot for all that comprehende or conceyue the same Mat. 15.16 A. So Christ spake vnto his Apostles when they vnderstoode not a matter of it selfe most plaine saying Are ye as yet without vnderstanding 13. And no man asceÌ„deth vp to heaueÌ„ but he that came downe from heauen euen the sonne of man which is in heaueÌ„ And no man ascendeth vp to heauen R. When our sauiour Christ had reproued sharpelye the whole order of the Pharisées he returneth to the argument of the disputacion shewing from whence wée mâ—â—â— fetche true righteousnesse C. And againe he exhorteth Nicodemus not to trust to him selfe nor to his dexteritye of wit for so much as no mortall man by his owne industrye can pearce the heauens but hée which is guided thither by the Sonne of God B. The Heauen signifieth the light that no man can attaine vnto in the which God dwelleth 1. Timo. 6.16 and the reuealed brightnesse of the Diuine Maiestye C Therfore the ascending into Heauen signifieth the pure knowledge and light of Gods misteries and of Spirituall vnderstanding Hither as no man coulde knowe the Father but the onelye begotten sonne of God so none coulde ascende but hée For Christ teacheth the same here which the Apostle doth in another place saying Mortall man doth not vnderstande those thinges which belong to God 1. Cor. 2.14 Therfore hée separateth all humaine vnderstanding and wisdome from deuine matters because it cannot sufficiently reache vnto God But wée must note the wordes that only Christ which is celestial ascendeth into heauen and all others to be shut out of the same For in the first part he doth humble vs when as he excludeth the whole world from heauen 1. Cor. 3.18 The Apostle Paule willeth euery one to be a Foole in his owne eyes if he desire to be
being wholly occupyed in the personnes of menne haue litle regarde to the veritye of doctrine R. For this contencion is plaine carnall and procéeding from Ambicion as also the Disciples of Christ accused a certaine man whiche cast out Deuilles in the name of Christ and yet followed not them for that they thought that aucthoritye to worcke Myracles Mar. 9.38 Mat. 18.1 Luk. 22.24 was geuen whollye vnto them Furthermore they contended too carnallye about the Supremacye M. And it is not onely in this place spoken of the Disciples of Iohn Mat. 9.14 that they laboured for their Mayster against Christ by the Spirite of Emulacion for wée haue the lyke in the ninth of Mathewe But notwithstanding all this there was no contencion betwéene Christe and Iohn neyther did Iohn séeke any other thing but that hée might decrease as Christ increased Bv. Therefore by this example wée sée howe much wée maye hurt the peace and tranquillitye of the Churche The vnitye of the Churche rent by leaning to muche to Gods Ministers if wée attribute to much to Gods Ministers For so both the glory which belongeth vnto Christ the Creatour is geuen to Creatures and also the vnity of the Churche rente when as one is addicted to this minister and another to that Therefore the Apostle sayeth to the Corinthians 1. Cor. 1.12 1. Cor. 3.4 I heare that there are contentions among you For euerye one sayeth I am of Paule and I am of Apollo and I am of Cephas and I am of Christ Is Christ deuided VVas Paule Crucifyed for you Math. 23.8 Eyther were yee baptized in the name of Paule To this ende also pertayneth the saying of Christe Bee not ye called Lordes for one is your Lorde euen Christ C. Therefore they are here noted which are rather ledde with the vaine and wicked loue of menne than with the Loue of GOD and therefore wee are admonished to haue regarde to this one thing and to séeke by all meanes possible that Christ alone maye bée glorified 1. Cor. 4.1 A. And as for all others let vs estéeme them as the Ministers of Christ and as dispensatours of the misteries of God 26. And they came vnto Iohn and sayde vnto him Rabbi he that was with thee beyonde Iordane to whome thou barest witnesse beholde the same baptizeth and all men come to him And they came to Iohn PAR. The Disciples of Iohn went about to tourne awaye the People from the Baptisme of Iesu and to perswade that the Baptisme of Iohn was more effectuall to washe awaye sinnes than the Baptisme of our Lord Iesu The which thing when they coulde not perswade the people vnto they came vnto Iohn making complaint vnto him and thinking that he woulde take it in euill part and by some meanes or other restraine this emulation M. And they finde no faulte with the Legal purifyinges but with the Baptisme of Christ and by the spirite of emulation they are fullye bente against Christ for Iohns sake Euen as Iosuah Num. 11.28 was zelous for Moyses And truely this emulation or enuye is so muche the worse for that contemptuouslye they speake of Christ For to extenuate and abase Christ they geue him no manner of title of reuerence whereas they call Iohn Maister As if they shoulde haue sayde Hée which ioyned him selfe to thée as a friende and fauourer of thy cause and which was Baptized of thée of whome also for honours sake thou barest witnesse as of a holye manne beholde the same being nowe conuerted and tourned another waye abuseth thy Testimonye against thée presuming to Baptize and hath gone so farre that all men nowe come to him the which no doubt will fall out greatlye to the defasing of thy honoure and fame R. Therefore wée praye thée that by thy aucthoritye thou wouldest forbidde him and his Disciples to Baptize for it is a venture if they procéede least we bée forsaken and despised for all men forsaking vs gooe to them and are Baptized Bv. Beholde the fruites of a rashe zeale without knowledge Zeale with out knowledge B. Hereby also it appeareth how sone good men may bée made the aucthours of sectes against theyr wylles To whome thou barest witnesse C. By this argument eyther they gooe about to make Christ inferiour to Iohn or else to make him bound vnto Iohn because hée was come to honour For they count it for a great benefite that Iohn had geuen to Christ such glorious titles and names concerning the Messias And whereas they adde that all men come vnto Christe that procéedeth of moste wicked enuye For they feare leaste theyr Mayster shall be forsaken straight waye of the multitude A. The lyke almost spake the high Priestes and Pharisées of Christ saying If wee let him goe thus Iohn 11.48 Ioh. 12.19 Iohn 8.12 all men wyll beleeue on him Also sayde they Ye see that ye profite nothing Behold all the whole worlde goeth after him But I woulde to GOD all the worlde woulde followe Christe For hée whiche followeth him walketh not in darckenesse but hath the lyght of lyfe 27. John aunswered and sayde A man can receyue nothing except it bee giuen him from aboue Certaine referre these woordes vnto Christ as though Iohn should accuse his Disciples of wicked presumption against God in going about to take away From Christ that which was giuen him of his Father As if he shoulde haue sayde No man wyll vsurpe or take any such thing vppon him except it be geuen him from aboue Let it not therfore offende you that hée gathereth Disciples vnto him by Baptisme and that many come vnto him I woulde to God that both you and all other men would acknowledge him for a Maister and principall teacher In vaine therefore ye goe about to abase him whome God hath exalted But other some thinke it to bée an exclamation into the which he bursteth foorth euen for verye gréefe that his Disciples had so litle profited And verylye they were to much blinded in séeking to make him no better than his seruaunt whome they had heard so often to bée Christ Therefore Iohn might haue iustlye pronounced that hée had spent his labour in vaine in teaching men both Deafe and sencelesse vntill they were renewed in minde But theyr sentence is more probable which referre these woordes to Iohn as if hée should haue sayde It is not in your nor my power to make myselfe great because euerye one of vs must bée such as it shal please God to appoint Heb. 5.5 For hée which is the sonne of GOD hath not honoured him selfe what man is hée that dare presume to couette more then it shall please the Lorde to geue him Therefore it doeth not appertayne to my aucthoritye to staye Christ from his office for this is my office onely whiche I haue receyued from God to prepare the waye before Christ that I maye bée the voyce of a Cryer in the Wildernesse to Baptise with Water
kingdome consulted among them selues to take Iesus and to make him a King perswading them selues that they shoulde haue plentye of all thinges stoare of Vitails Ritches pleasure the glorye of the world libertye and other worldlye commodityes if so bée it were their chaunce to haue suche a King C. But they greatly erred fyrst that they toke liberty to them selues to make them selues a King For the Scripture appointeth this onelye to GOD euen as it is sayd in the Psalme Psal 2.6 I haue appointed my King Furthermore what King woulde they haue him Surelye an earthly King the which was far disagréeing from his person Ioh. 18.36 A. For hée sayth My Kingdome is not of this worlde M. But why rather dyd they not consult to come to heare the worde of GOD of his mouth according to the wordes of the Prophesie the which truelye had beene more agréeable to this confession This is of a trueth the same Prophete than to séeke a kingdome Carnall Christians And this is the manner of carnall Christians to neglect that which pertayneth to the sauing health of the inwarde man and carefullye to séeke that which is earthlye that is to say to disdayne and loathe that which trulye belongeth to Christ and for which cause hée came into this worlde and gréedelye to followe that thing whiche is not comprehended in the dispensation of Christe taken in hande for our saluation and for the which he descended not into the earth C. Hereby let vs learne howe daungerous a thing it is in Diuine matters leauing the word of God to followe our owne sence and Imagination For there is nothing but it doeth corrupt the ouerthwart towardnesse of our minde And what doth the pretence of zeale helpe when as by our ouerthwart and disordered worshippe we are more iniurious to God than if a man should of purpose and wyllingly withstand his glorye It is also here to bée noated that it is sayde that they woulde take him and make him a King C. For they meant violentlye and against his wyll to make him a King The fleshe more busye in his works there is the Spirite M. Thus the fleshe is more vehement in the wycked and vngodlye purposes thereof than is the Spyrite in those thinges which are iust and godlye So Iudas laboured watched made spéede and by no meanes rested vntyl hee had most wyckedlye finyshed that whiche hée had trayterouslye taken in hande Mat. 26.16 In the meane time the Apostles slepte So wée reade of the builders of the Towre of Babilon This they beginne to doe Gen. 11.6 neyther can they nowe be stopped from whatsoeuer they haue Imagined to doe C. But if wée desire to haue that honour acceptable to God and to his Christ which we geue vnto him wée must alwayes consider what it doeth requyre And verylye they which honour GOD after theyr owne inuencions doe after a sort violently withstande him séeing the foundacion of true worship is obedience Hee daparted againe into a Mountaine Iesus whiche desyred a farre better kingdome and who came to this ende to teache vs to contemne Ritches pleasures and the glorye of this worlde being not ignoraunt what they went about withdrewe himselfe againe out of the waye to the Mountayne from whence hée came before to féede them And hée alone went priuilye asyde in such manner that it might not bée thought that he fled R. For his kingdome was not carnall but spirituall as it was notablye discribed before by the Prophetes For the kingdome of Christ is the kingdome of truth of righteousnesse of peace and of euerlasting lyfe Kingdom of Christe is not of this world For these are the Cities and Townes if wée maye so speake ouer which Christ hath the rule For although he doth rule and gouerne in the whole worlde from the one Sea to the other yet notwithstanding hée doth not rule according to the manner of this worlde neyther doth hée desire such a kingdome as the Princes of this world haue Of the which kingdome ye maye reade more in the first of Luke and in the seuen and twentye Chapter of Mathewe And this is not to bée pretermitted that Christ priuilye conueyed him selfe awaye from those that would haue made him a King and wyllinglye offered him selfe to those that sought to carrye him to the Crosse Leauing an euident example behinde him for those to follow which should succéede him in the Crosse For hée can not sincerelye Preache the Gospell whatsoeuer he bée which loueth kingdome and glorye among men For the kingdome of heauen doeth not agrée with the kingdome of this world no more than lyght and darkenesse agrée togeather A. What can that most impudent Antechrist of Rome aunswere to this Bv. Who through ambicion and desire to rule hath oppressed so many in this worlde that he might exalt himselfe aboue all that is worshipped Thes 2.4 boasting him selfe to bée God 16. And vvhen Eeuen vvas come his Disciples went downe to the Sea C. There is no doubt but that Christ went to hyde him selfe vntyll the people were departed awaye Wée knowe howe harde a matter it is to pacifye the seditious multitude And if that had béene openlye attempted which they had conceyued in theyr mindes the errour thereof woulde nowe haue beene spread abroade and than the infamy thereof coulde not so easelye haue béene taken awaye R. Hée woulde not therefore geue any occasion of sedicion least they should falsefye with open mouth haue accused Christ to bée the aucthor thereof C. All the time that hee withdrewe him selfe hée was occupyed in Prayer as also the other Euangelistes report And it maye bée that his prayer was to his Heauenlye Father to correct and amende the intemperaunce of the people B. And whereas his Disciples went downe to the Sea that was not done without his commaundement For he sent them awaye naye Mat. 14.22 hée constrained them to goe for that was a good occasion to get awaye the people 17. And gatte vp into a Shippe and vvent ouer the Sea toward Capernaum and it vvas novve darcke and Iesus vvas not come to them M. Whereas Iohn sayeth that the Disciples went ouer the Sea towardes Capernaum when Marke writeth that the Lord gaue them commaundement to goe before him to Bethsaida it seemeth to haue no disagréement at all Yea Mathewe and Marke wryte that they arriued at the Lande of Genesar the which also séemeth not to agrée with that whiche our Euangelist sayeth here that they went ouer the Sea toward Capernaum But if thou dilligently consider thereof thou shalt finde no disagréement at all In that Marke writeth that the Lorde commaunded them to goe before him to Bethsaida it is not repugnaunt neyther with that which Iohn sayeth here that they went to Capernaum nor with that which hée sayeth with Mathewe that hée arriued at the lande of Genesar For Bethsaida as appeareth by Luke is euen vpon the brinkes side of the
hath opened and reuealed to vs the hydden treasures of God They are worthy therefore to perishe miserablye who being called gently and louingly of Christ wander else where Out of his bellye shall flowe Riuers Bv. By this hée meaneth the plenty and abundaunce of al giftes and good works C. For in him he teacheth is stoare and sufficient to fyll vs. The Metaphor in shewe séemeth harde when hée sayth that Ryuers of water of lyfe shal flowe out of the bellye of the faithfull notwithstanding the scence and meaning is plaine inough that the beléeuing shall neuer want any spyrituall goodnesse Hée calleth that the water of lyfe which in springing shal neuer decrease or waxe drye as is sayde before The bellye of the inwarde man is the conscience of the heart And by floodes hée meaneth the manifolde Graces of the Spyrite which are necessary to the spyrituall life of the Soule To bée short here is promised vnto vs as well the perpetuity of the giftes of the spyrite as the plentye of the same 39. But this spake he of the Spyrite which they that beleeue on him should receyue for the holye Ghost was not yet there because Iesus was not yet glorifyed But this spake hee M. Because the woordes of Christ were to the ignoraunt obscure and darke as Parabolicall therefore it séemed necessarye to the Euangelist to expound the same C. The name of water is sometyme geuen to the Spirite because of cleanesse because it belongeth vnto him to purge our fylthinesse but in this place and in such lyke there is not al one manner of speache and that because we are voide of all humour moystnesse of life vntil such time as the spirite of god doth water vs with his spiritual and heauenlye dewe And here is a figure called Synecdoche because all the partes of life are comprehended vnder this one worde of water whereby also wée gather that whosoeuer are not regenerate by the spirite of Christ are to bée counted for dead men although they séeme to them selues to haue lyfe For the holye Ghost was not yet M. These wordes shewe the cause wherefore it was sayde VVhich they should receyue and not rather VVhich they that beleeue haue receyued Because sayeth hée The holye Ghost was not as yet Bv. Hée speaketh not here of the essence of the holye Ghost which is coequall and coeternall with the Father and the Sonne M. For it is written By the worde of the Lorde the Heauens were made and all the powers of them Psal 33.6 by the breath of his mouth And the whole Scripture of the olde Testament doeth testifye no lesse of him than of Christ the worde of God Neyther doth hée speake simplye concerning his working and giftes in the faithfull as though before Christ was gloryfied the holye Ghost dyd not worke in the mindes of the Godlye as well in the tyme of the olde Testament as of the Newe when as he manifestlye declared himselfe in the Prophetes in the Patriarkes in the Godlye Kinges and in all those godlye men which began to cleaue vnto Christ whether they were Apostles or others that many wayes C. But the Euangelist doeth deny that the same grace of the spirite which after the resurrection of Christ was shed out vppon 〈◊〉 was openlye geuen so long as Christ was in this worlde vnder the humâ—â—â— base forme of a seruaunt And hys forsaketh comparatiuelye as when the new Testament is set against the olde God promiseth his spirite to the faythfull as if hée had neuer geuen the same to the Fathers Then verilye the Disciples receiued the first fruites of the spirite for whereof came Fayth but of the Spirite R. And dyd not the Apostles cast out Deuelles by the power of the holye Ghost and confesse Christ to bée the Sonne of GOD before the Crosse And the confession of Fayth is a worke of the holye Ghost and not of fleshe C. Therefore the Euangelist doeth not deny but that the grace of the Spyrite was geuen before the death of Christ to the Children of God but hee affirmeth that the same was not yet so manifest and euident as it should bée afterwarde For this is the principall ornament and bewtye of the kingdome of Christ that hée gouerneth his Church by his holye spyrite But hée tooke then the iust and solemne possession of his kingdome when hee was exalted to the right hande of his Father It is no maruayle therefore if hée deferred the full exhibition of his Spirite vntyll that time Regeneration the feuite of the spirite But it may bée demaunded here whether hée meane the visible graces of the Spyrite or regeneration whiche is the fruicte of Adoption I aunswere The holye Ghost appeared which was promised at the comming of Christ in those visible gyftes as in a glasse notwithstanding properlye hée speaketh here of the power of the holy Ghost by which wée are borne againe in Christ and are made newe creatures 40. Many of the people therefore when they hearde this saying sayde Ofâ— trueth this is the â—â—â—phete Bv. Here is repeateâ—◠〈◊〉 the truth of the Gospell is receyueâ—â— the world For those thinges which hée had spoken euidentlye and plainlye made the multitude diuerslye affected in the which were both good and simple and also wicked and peruerse hearers C. Wherevpon some thinking one thing and some another there roase contencion among the people And there are reckened vp thrée sortes of hearers of Christ Thre sorts of hearers of Christ The first sort confessed Iesus to bée a true Prophete whereby wée gather that they dyd not abhorre his doctrine but howe light and friuolous this confession was it appeareth thereby that they alowing the teacher neyther vnderstoode nor felt what hée meant or spake For they could not trulye imbrace Christ as a Prophete but they must also acknowledge him to bée the Sonne of God and the aucthour of theyr saluation notwithstanding in this they doe well that they thinke some diuine power to bée in Christ which causeth them to reuerence him For being thus apte to bée taught they might easely haue attayned to Faith as is sayde in another place 41. But other sayde this is christ But some sayde shall christ come out of Galilee But other sayde C These dyd better which plainlye confessed Christ M. For they séeme to profite better in the doctrine of Christ than others and to bée better instructed and learned in the holye Scriptures than others Bv. For they acknowledge him to bée the true Messias promised before in the Lawe and the Prophetes which was a true confession For it comprehendeth the whole sum of al the Christian fayth and the Reuelacion thereof is sayde to depende not of fleshe and blood Mat. 16.17 but of the spyrite of God But some sayde shall Christ C. The thirde sorte resist being euyl and vnbeléeuing and corrupted with the Leuen of the Pharisees which do not onely thinke and speake otherwise than dyd the
had foreséene appointed But wée must noate that the simple and bare forknewledge of God was not the cause of these thinges howbeit here we must not haue so much consideracion of the foreknowledge of God as of iudgement and vengeaunce Neyther dyd God looke downe coÌ„sider from heauen what men woulde doe but he pronounceth what he him selfe woulde doe namelye that he woulde stryke the wicked with blindnesse giddines that he might take vengeance vpon their wickednesse For here the inferiour cause is noated why God woulde haue his word which by nature is whoalsome to bée perillous and deadlye to the Iewes namelye for that they had so deserued by their wickednesse It was impossible for them to shonne this punishment when God had once determined to caste them into a reprobate scence and to turne the light of his worde into darkenesse For this latter Prophesye is vnlyke to the first in this because there the Prophete affirmeth that no other do beléeue than those whome God doeth illuminate according to his good pleasure the cause whereof doeth not appeare For séeing of right and equity all men are lost and dampned God maye according to his goodnesse saue whome he wyll from among the rest But here hée maketh mencion of the obduration by whiche GOD taketh vengeaunce vppon the wickednesse of an vnthankfull people Who so doe not obserue and consider these degrées doe confounde amisse dyuers places of the Scripture But we haue expounded this place of Esaias in our exposition vppon the thirtéene Chapter of Mathewe beginning at the fowretéene verse 41. Suche thinges sayde Esaias when hee sawe his glory and spake of him M. This the Euangelist addeth least any man shoulde saye To what purpose doest thou alleadge this place The Prophete spake of the men in his time and therefore they serue nothing to this purpose C. This cogitacion Iohn preuenteth plainly shewing that the Prophet was sent to bée a teacher not for one age but rather that the glorye of Christe was shewed vnto him that he might bée a witnesse of those thinges which shoulde come to passe vnder his raigne and kingdome For to what ende dyd the Propheticall Reuelations serue but onelye to delyuer as it were from hande to hand to others that which they had receyued from God And the Euangelist taketh this as graunted vnto him that Esaias sawe the glorye of Christ Wherevppon hee gathereth that hée applyed his Doctrine to the state of his kingdome whiche was to come A. As touching the time in the which the Prophete saw the glorye of Christ some referre it to that tyme in the which Vzias the King dyed Esay 6.1 For then the Prophete sawe the Lorde sitting vppon a high throane and the skyrtes of his cloathing filling the Temple the Seraphins standing vpon it euerye one hauing sixe winges with twayne hée couered his face and with twaine he couered his féete and with twaine he dyd flée And one cryed to another and sayde Holy Holy Holy is the Lorde of Hoastes the whoale worlde is full of his glorye By this vision the purpose of the Prophete was to shewe a vewe of the kingdome of Christ M. But this also maye be referred to that which is contained in the thrée and fiftye Chapter of Esai For then the Prophete sawe the glorye of Christ in the spirite when hée spake of the arme of the Lorde 42. Neuertheles among the chiefe Rulers also many beleued on him but because of the Pharisees they did not confesse him leaste they shoulde be excomunicate B. Because the Euangelist had spoken of the obstinacy of the Iewes because they could not beléeue on the Lorde hee doth very well ad this by which he doth shewe that all were not so reiected but that many of the Rulers also beléeued one the Lorde how be it they were but weake as yet and louers of the glory of this worlde C. A worthie example verely of the grace of God for impietie hauing once gotten the vpper hand is a certaine generall plague which by the contagion therof infecteth al the partes of the body Therefore it is the singuler gyfte of God when some remaine syncere amonge a corrupt people Howbeit the same grace of God is to be seene at this daye in the world For although impietie and the contempte of God doe abounde and although a great nomber goe about to banishe awaye quite the doctrine of the Gospell notwithstanding it shall finde some sanctuaries and receiuers And so it cometh to passe that Faith hath certaine resting places leste it should be quite driuen out of the worlde Faith cannot be baniâ—â—â— oute of 〈◊〉 worlde M. So in the time of Elias there semed to be almost none which worshipped the true God so that Elias was thoughte to remaine aloane when as notwithstanding there were seuen thousand men in Israell which had not bowed theire knee before Baall 1. King 19. C. This word Also betokeneth an Emphasys and vehemencye For Princes and Rulers for the moste part weare such deadly enemies and haters of the Gospel that it was incredible that some one among them should haue bene found faithfull The more wonderfull therefore is the power of the spirite of God who pearced in thether whether nothing else coulde come Howbeit this was not the wickednesse of one age onelye that the rulars were obstinate and rebellious against Christ For honour Ritches and dignitye haue alwayes Pride theyr handmayde Wherefore it is a harde matter to bring them to bee humble and lowlye in theyr owne eyes who being puffed vp with Pride and arrogancye scarcelye knowe them selues to bée men Whatsoeuer he bée that excelleth others in this worlde wyll not if he bée wyse trust vnto his mightinesse least the same be a let vnto him A. Iam. 1.10 Let him that is Ritche sayth Saynt Iames reioyce that he is brought lowe for hee shall passe awaye as a flowre of the fielde When he sayeth that there were many we must not so vnderstand the same as though the one halfe or the greater part of the Rulers beléeued for they being compared to others of whome there was a great multitude they were but a fewe but those same were a great many if they were considered in them selues But because of the Phariseis This the Euaungelist misliketh in them for that they did not bouldly coÌ„fesse their faith C. And therewithall noateth howe greate the imbecilitie of faith was in them who were luke warme or rather key could For a true and liuelye Faith cannot bee deuided from Confession Faith and Confession linked together Rom. 10.10 For with the harte wee beeléeue to righteousenesse and with the mouth we confesse to saluation And it cannot bee that faith beeing once kindled in the hart shoulde not burne cast forth his flame Therefore the Euangelist geueth vs to vnderstand that these Princes imbraced the doctrine of Christ because they knew the same to be come from God but yet that
bretheren thou knowest not whether Christ be a Mayster or no. But séeing a great many loue their brethren very couldly but none so effectually as they ought we maye thereby perceiue howe farre wée are yet from the perfect light of fayth M. Moreouer this place maye specially be obiected vnto them who when they beare the doctrine of the Gospel say who knoweth not these thinges Therfore let it be sayde vnto them If yee knowe these thinges blessed are yee if yee doe them A. Contrarywise if ye know these thinges and doe them not ye are accursed and miserable Iam. 4 17 For to him that knoweth how to doe good and doeth it not to him it is synne Luk. 12.47 And the seruante that knoweth his maisters will and doth it not shal be beaten with many strypes 18. I speake not of you all I knowe whome I haue chosen but that the Scripture might bee fulfilled Hee that eateth bread with mee hath lifte vppe his heele againste mee C. Againe he sheweth that there is one among his Disciples whiche is in very déede nothing lesse than a Disciple and this he doth partly for Iudas sake to the ende he might make him the more inexcusable and partly for the other disciples sake lest the false Iudas should make any of them to slide back And hée doth not only animate them to persiste in their vocation notwithstanding the fall of Iudas but also because the felicity of the which he spake pertained not to all men he teacheth that the same ought to be the more earnestly sought for of all men and when they haue founde it with the greater constancie to abide in the same And now this their stedfast standing he attributeth to their election For as the strength of man is weake and fraile so it staggereth at euery small puffe of winde and falleth with the leste thruste yf so be the Lord stayeth not vp the same with his hand But because be gouerneth those whome he hath chosen how subtily soeuer Sathan séeketh to worke their destruction he shall profite nothinge at all but with firme constancie they shall perseuere vnto the ende And not onely perseueraunce is here attributed to election but also the beginning of pietye Howe commeth it to passe that one loueth the word of God more thaÌ„ another Surely because he is elected Election is the cause of pietye Again how commeth it to passe that the same goeth on still in Godlinesse of life but only because the purpose of God is sure which perfiteth that worke which he hath begone Furthermore this is the principall difference betwéene the Children of God and the vnbeléeuing that the one are drawen to saluation by the spirite of Adoption and the other by their vnbrideled and lasciuiouse fleshe to damnation Otherwise Christ might haue sayde I know what euery one of you shal be but leste they should arrogate any thing vnto them selues but might knowe rather that they differed from Iudas by grace only and not by their owne power hee setteth before them the frée election vppon the which they were builded Wherefore let vs hereby learne to way and consider all the parts of oure saluation Iohn 6.70 And whereas in another place he reckneth vp Iudas among the elect it is another manner of speaking and not a contrary For there the Temporall election is noted by which God doth appoynt vs to some certaine and spetiall worke as Saul who was chosen to be a King notwithstanding that he was a reprobate but nowe Christ speaketh of the eternall election by which we are made the sonns of God and by which God hath predestinated vs to life before the foundation of the worlde was layed Also somtime God doth adourne the Reprobates with the giftes of the holy Ghoste to execute that office which he committeth vnto them So there shined in King Saule prinâ—ly vertues for a time So Iudas also had notable giftes beseeming an Apostle of Christ But the Spirite of sanctification which God geueth only to his childeren is another manner of spirite For he renueth them by the same in minde and harte that they might be in his sight holy and irreprehensible Also they haue in them a liuely roote which cannot bee plucked vp at any time because the Adoption of God is without repentaÌ„ce that is to saye God neuer faileth those whom he hath chosen Notwithstanding this abideth firme that it beloÌ„geth vnto the deuine election that we imbracing the doctrine of Christ by faith do also attaine life and that this is the only cause of our blessednesse by which we differ from the Reprobate that they béeing destitute of the grace of the Spirit come to destruction but wée haue Christ our watchman who gouerneth vs with his hand and defendeth vs by his power M. We sée also here howe those thinges whiche concerne onelye the good are commonlye also spoken vnto them amongst whom euell personnes also are mixte Those thinges whiche the Lorde had spoken vnto his disciples to instruct them he so spake vnto them as if they had pertained vnto all when as notwithstanding they dyd not appertaine to all euenas he in this place plainly testifieth Therefore let no man in the Church bée offended yf so be he heare Christians among whome as yet there are many wicked prophane persons to be called godly and holy men if so be he heare the doctrine of life commonly preached to all men when as faith and pietie belongeth not to all yf so be he heare all Christians generaly reprehended of sinne when as notwithstanding all are not culpable euenas we sée that the Apostle reprehendeth the Corinthians Let him alwayes consider and say within hym selfe i. Cor. i. xi these thinges pertaine not to all Furthermore Christ here geueth euident testimony of his diuinity firste of all when he affirmeth that he doth not Iudge after the manner of men secondly when he maketh him selfe the authoure of election For this knoweledge of the whiche hée speaketh in this place is proper only vnto God but this other is more effectuall when he sayth that they were elected of hym before the creation of the worlde For this so notable a declaration of hys deuine power ought to mooue vs more then if the scripture did call him God a hoondered times That the scripture might be fulfilled C. It might séeme very absurd that he which was chosen to so honorable an office was not also endued with true godlinesse for it might easily be obiected Why did Christ choose one to be an Apostle which should fall from his Apostelship And why did he create him an Apostle whome he knewe should be such a wicked and naughtie person To this therefore Christ aunswereth that necesarily it was so because it was forshewed and knowen also aforhand to the Prophet Dauid For some thinke that the prophesye is cited which properly belongeth vnto Christ othersome think it to be a simple comparison that like as Dauid