altogeather or at the least to arise against him altogether inuenteth this subtill deuise to worshippe a shadow of GOD for God so it vseth the like mockery with the Prophetes VVhereof there is too plaine experience in Popery for they beeing not contente with the lawfull reuerence of the Apostles and Martyres doe worshippe them as Gods and what honours soeuer they doe heape vppe togeather they do not thinke that they doe exceede measure yet by their raging against the faithfull they doe declare how they would worshippe the Apostles and Martires if they were aliue at this day and shoulde doe their office they did in times past For why are they so outragious against vs but because we desire that the doctrine which the Apostles and Martyres sealed with their bloud might be receiued and flourish Further sith the holye seruauntes of God esteemed it more pretious then their owne life would they spare theyr life which doe so outragiously persecute the doctrine Therefore let them adorne the Images of Saintes with incense candelles flowers and with all kinde of pompes at theyr pleasure if Peter were now aliue they would teare him in peeces they would ouerthrow Paule with stones if Christ himself liued yet in the world they would roast him with a small fire And because the Lord saw the Scribes and sacrificers of his time seeke to be praysed of the people as holy worshippers of the Prophetes he reproueth them for deceitfull dealing because they doe not onely refuse the Prophets which were presently sent vnto them but they doe cruelly trouble them And therein doth their vile dissimulation and grosse impudency bewraye it selfe while they desire to seeme religious in worshipping of the dead and labour to ouerthrow them that are aliue 30. If we had beene in the dayes of our fathers Christ spake not this in vaine For though he doe not accuse them in the person of their Fathers nor doth impute it as a faulte to them for that they were murtherers chyldren yet he doth by the way reproue their vaine boasting because they vsed to glory of their kinred who yet were the offspring of bloudy enemies of GOD. The sentence therefore must bee expounded thus The worship which you do to the Prophetes which are dead is as you think a sacrifice for your fathers sinnes Therefore I doe nowe conclude this that you doe glory in vaine of a holy kinred when you come of vngodly and wicked parentes Goe now and couer your wickednes with their godlynes whose hands you confesse were defiled with innocent bloud But you commit a farre greater offence for the sacrilegious madnes of your fathers which you doe condemne in the sepulchres of the dead you doe follow in murthering them that liue VVherefore he concludeth at the length that in this matter they were not degenerate from theyr fathers as if that he should haue sayde your nation doth not begin nowe to rage against the Prophetes of God for this is an olde order this custome was vsed of the fathers to be short this manner of dealing is as it were planted in you But hee doth not commaund them to doe as they doe as to kill the holy teachers but he dooth figuratiuely declare that by right of enheritaunce they doe arise against the seruauntes of God and haue lybertie giuen them to oppresse the trueth for by this meanes they fulfill the wickednesse whiche was wanting in their fathers and they weaue vp the webbe which they beganne And in these wordes hee doth not onely say that they are past hope and such as cannot bee brought againe to their right minde but hee admonisheth the simple that it is no meruaile if the Prophetes of God be euill handled by murtherers children 33. O generation of vipers After that Christ hath shewed that the Scrib◠are not onely wicked enemies of godlye doctrine and faithlesse corruptours of the worshippe of God but also deadly plagues of the Church he making an end of his speach inueigheth more sharpely against them as it is necessary that hypocrits should be violētly shaken or driuen from their dainties and drawne as it were before the tribunall seate of God that they might be terrified yet Christ had not onelye respect vnto thē but his purpose was to make all the people afraide that all might beeware of the like destruction But how hard and intollerable these sharpe wordes were to these reuerend maisters may bee gathered by this that their gouernment had now bene peaceably setled to them by longe custome so that no man durst murmur against them And without doubt many were offended at this freedome of Christ his words they were so bitter and he was accounted very froward and immodeste for that hee durst speake so reproachfully of the order of the Scribes as at this daye many dainty men cannot abide to heare any thing spoken sharply of the Popish cleargy But because that Christ had to doe with most vile hipocrites which were not onelye puft vp with a disdainefull contempte of God and were drunken with a vaine confidence in themselues but they had bewitched the common people with their vaine shewes therefore it was necessary that he should deale the vehementlyer against them therfore he calleth them serpentes aswell in nature as in manners then hee pronounceth a vengance against them which they shal not escape except they repent speedily 34. Therefore behold I send Luke setteth it downe somewhat plainelier VVherefore the wisdome of God also sayd which some interpreters doe expound thus I which am the eternall wisdome of God doe pronounce of you Yet I doe rather allow that God shoulde speake this vnder the person of his wisdome after the vsuall manner of the scripture so the sense should be this God hath spoken of you beefore in the spirite of prophesie what should come to passe I graunt that the very wordes of this sentence are not read in any place but because that God dooth euery where reproue the vntamed frowardnesse of this people Christe maketh as it were a briefe collection and sheweth more plainely in this mouing the Lord to speake againe what the iudgment of God was of the incurable wickednesse of this nation For it might seeme a wonder if the teachers hadde done nothing worthy the noting why the Lorde would tyre them out spidily For so men doe reason God loseth his labour when hee sendeth his word to the reprobate whom he knoweth to bee obstinate And the hypocrites doe hope that God is mercifull and fauourable to them because they had dayly preachers of the heauenly doctrine amongst them as though this onely were sufficient that the outward worde was preached amongst them though they would neuer learne any thing therby So the Iewes made great boast of themselues that they farre excelled all other nations in this their hauing of Prophetes and doctours as if they had deserued so great an honor and that this had bene an euident signe of their dignitie Christ that he might beate
offered in the heauenly oracles doeth profite vs nothing But nowe if by vnderstanding we do not perceiue what shoulde be right howe shoulde our will be able to yeelde obedience Therefore it must be granted that we are weake euery way so that the heauenly doctrine is not otherwise profitable and effectuall to vs but so farre as the Spirite doeth frame our mindes to vnderstande the same and our hearts to be subiecte to the yoake of the same and therefore that we may become sitte disciples to him it is necessary that all trust in our owne witte being cast away to aske for light from heauen and also leauing the folish opinion of free will to deliuer our selues to be gouerned by God And it is not without a cause that Paule in the first to the Corrinthians the third chapter and the eighteene verse doth commaunde menne to become foolish that they may be wise to God for the light of the spirite cannot be extinguished by a worse darknesse then by trusting to our owne witte Furthermore lette the readers obserue that the disciples hadde not the eyes of the minde opened wherewith without the helpe of God they might discerne mysteries but as they are compreheÌ„ded in the Scriptures and so was that fulfilled which was spoken in the hundreth and nineteene Psalme and eighteene verse Lighten mine eyes that I may consider the maruellous woorkes of thy lawe For God doeth not giue suche a Spirite to his childrenne as shoulde abolishe the vse his woorde but rather it should make the same frutefull VVherefore fanaticall menne doe wickedly vnder pretence of reuelations graunt themselues libertie to despice the Scripture For that which we doe reade heere of the Apostles Christ worketh daily in all his for that by his spirit he directeth them to vnderstand the Scripture but not to carye them to vaine imaginations But it is demaunded why Christe hadde rather loose his labour for the space of whole three yeres then to open their eyes presently I doe aunsweare first thoughe the fruite of the labour doeth not so speedily appeare yet it was not vnprofitable for being lightened a newe they also felte the profite of the former time For I doe take that their mindes were opened not onely that they might afterwardes be apt to learne if any thing shoulde be taught them but that they might call to memorie for their profite the doctrine hearde before in vaine Furthermore that ignorance by the space of three yeares doeth teache vs a profitable lesson that they obtained not this knowledge a newe by any other meanes then by the heauenly light Adde also that Christe in this shewed an euident token of his Godhead because that hee was not onely a minister of the outwarde voyce which should giue a sounde in the eares but by his secreate power he pearsed into the mindes and so he declareth that it belongeth to him alone which Paule denieth to the doctours of the Churche 1. Corrinthians 3. 7. yet it is to be noted that the Apostles were not so voyd and depriued of the light of vnderstanding but that they knew some few principles but because it was only a smal taste whiche they hadde this is accounted the beginning of true vnderstanding while the vaile being remooued they doe see Christe plainely in the Lawe and the Prophets 46. Hee sayde vnto them so it is wrytten By this texte is their quarrel confuted whiche doe pretende that the outwarde doctrine is but in vaine if that we haue in vs by nature no power to vnderstande the same To what ende say they shoulde the Lorde speake to the deafe But we see where the Spirite of Christe which is the inwarde maister perfourmeth his parte that the labour of the minister which teacheth is not lost For after that Christe endewed his with the Spirite of vnderstandinge they doe receiue fruite by that which he teacheth out of the Scriptures And euen amongest the reprobate thoughe the outwarde voyce vanisheth awaye as if it were deade yet notwythstandinge it maketh them inexcusable And as concerninge the woordes of Christ they are gathered of that principle It is necessary that what soeuer is wrytten shoulde be fulfilled because that God witnessed nothing by his prophets but that which hee woulde certainly bring to passe But by the same woordes wee are taughte what must be chiefly learned out of the law and the Prophets for sith Christe is the ende and soule of the lawe without him and besides him what knowledge soeuer is obtained is vaine and friuolous VVherefore as any manne shall desire to profite best by the Scripture lette him bee alwayes bente to thys poynte And nowe Christe doeth heere firste sette downe his death and resurrection and afterwardes the fruite whiche shall come to vs by them bothe For whence commeth repentaunce and forgiuenesse of sinnes but because oure olde manne is crucified with Christe Romanes 6. and the 6. verse that throughe the same wee maye arise to newnesse of life for by the sacrifice of his death our sinnes are cleansed and our filthinesse washed with bloude but righteousnesse is obtained by the resurrection Therefore hee teacheth that the cause and matter of oure saluation muste be soughte in hys death and resurrection for from thence proceedeth reconciliation with God and regeneration into a newe and spirituall life And therefore it is plainely expressed that as well forgiuenesse of sinnes as repentance caÌ„not be preached but in his name For neither can we hope for imputation of righteousnesse neither growe to the deniall of our selues and newnesse of life but so farre foorth as he is become our righteousnesse and sanctification 1. Cor. 1. 30. But because we haue entreated at large in another place of this summe of the Gospel it is better that the readers should thence seeke for any thing whiche they haue forgotten then to be burdened with repetition 47. Amongst all nations beginning first Now doeth Christ at the lengthe declare euidently that which hee had before concealed that the grace of redemption which he brought doth generally appertaine to all nations For though the calling of the Gentiles hadde beene oft foretold by the Prophets yet the same had not beene so reuealed as that the Iewes â—huld easily admit them into the hope of saluation with them Therefore vntill the resurrection Christ was not supposed to be the redeemer but of that one speciall people And then was the wall first broken downe that they which before were straungers and scattered abroade might be gathered into the sheepefolde of the Lorde Yet in the meane season least the couenaunt of God might seeme to bee in vaine Christe placeth the Iewes in the first degree commaunding that they should first beginne at Hierusalem for because that God had peculiarly adopted the stocke of Abraham it was meete that it shoulde be preferred before the rest of the worlde This is the right of the first begotten which Ieremiah assigneth vnto them 31. 9. Paule also doeth euery where
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
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
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
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
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
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
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
horrible 664. 48. 687. 24. whye the punishment of the VVicked is deferd 377. 6. whye the punishments of the wicked are foretolde 633. 2. the destruction of the wicked 116. 9. and 121. 12. 343. 41. 389. 7. 400. 26. and 439. 13. and 441. 14. The tormentes of the wicked perpetuall 400. 26. the causes whye a wiâ—e is to be put away 516. 9. VVil looke frewill VVhat it is to doe the wil of the father 223. 21. and 340. 48. wise menne for Astrologers and Philosophers 79. 1. how the wise men were directed to come vnto Christ 80. 1. what the wise mennes giftes doe signifie 84. 11. the papistes haue imagined that three wise men came vnto Christ. 80. 1. what true wisdome is 466. 22. how wisdome is iustified of her children 300. 35. the fountaine of wisdome from the spirite of God 102. 40. the wisdom of the righteous is their faith 14. 17. Howe farre wisdome is condemned of Christ 275. 16. from whence the faith of the woman of Chanaan was conceiued 443. 22. women bent to superstition 612. 14. The thankefulnesse of the women that followed Christ 345. word takeÌ„ for a thing or substance 29. 37 the worde taken for the will and decree of God 129. 4. the worlde is giuen to the deceits of Sathan 329. 29. the worlde subiecte to the will of God 283. 29. the worlde alwayes ready to stirre vp hys owne faultes 253. 52. the world frameth to it selfe offences that it may not follow Christ 293. 6. the world takeÌ„ for the vnbeleuers 487. 7 the world somtimes taken for the church 341. the prince of the world is sathan 329. 29. the corrupt wisdome of the world ibid. the wisdome of the worlde is accursed before God 14. 17. the peruerse iudgement of the VVorlde concerning Gods workes 19. 24. the vnthankefulnesse of the VVorlde is noted 3. 1. and 73. 10. and 159. 7. 210. 1. and 383. 3. 400. 19. the conuersion of the worlde is not to be looked for 652. 30. the contempt of the worlde is necessarye for the godly 201. 21. and 365. and 389. 4. and 468. 26. workes of supererogation of the papists 409. 10. how good woorkes are to be done 187. 2. good woorkes are of God 166. 16. good woorkes are not separated froÌ„ faith 390. 11. good woorkes are frutes of repentaunce 116. 8. the defenders of the woorkes of righteousnesse 7. 6. the ende of good woorkes is the glorye of God 165. 16. woorthipping for the bowing of the knee 250. 18. wrath for the iudgement of God 115. 7. Z ZAcharie of the stocke of the priestes 5. 5. Zacharie how iust and vnreprâ—ueable 7. 6. VVhy Zacharie was so seuerely reprooued 15. 18. Zacharies punishment of vnbelief 17. 20. Zacharies thankfulnesse 142. 64. Zacheus his repentance 550. 8. Zacheus his faith 548. the Zeale of hypocrites is fained 436. 3. euery kinde of Zeale is not to bee approoued 115. 7. and 227. 4. 255. 30. and 466. 22. and 511. 54. 512. 55. and 565. 12. and 699. 33. 713. 51. Preposterous Zeale 466. 22. 23. Vnder pretence of Zeale charitie is not to be broken 497. 15. the moderation of true Zeale 320. 8. Heere endeth the Table of the Harmonie The argument of the Gospell of Iesus Christ according as it is sette foorth by MATHEVVE MARKE and LVKE THAT we may read this Euangelicall hystorie to our profite aâ—d commoditie it shall not be litle auaileable to vnderstand the sence of this word EVANGELIVM which we call in English the GOSPEL for thereby we shall easily discerne what mooued these heauenly witnesses to câ—mmit these things to wryting and to what ende all things that they haue wrytten are to be referred For these hystories were not so named by other men but that the authours themselues did so intitle them it is manifest by Marke which sayeth in plaine woordes that he declareth the beginning of the Gospel of Iesus Christ. Moreouer the perfecte and plaine definition of the Gospell is gathered specially out of a certaine place in Paule where he sayeth that it was promised of GOD in the scriptures by the Prophets as concerning his sonne which was borne of the seede of Dauid and declared mightely to be the sonne of God through the spirit of sanctification by the rising againe of the deade First he shewâ—th that it is a testimonie of saluation offered which was promised long agoe to the fathers by continuall successe of ages wherein doeth appeare a plaine difference betweene those promises which did hold in doubt the mindes of the faithfull and those glad tidinges whereby God witnesseth that he hath now throughly perfourmed all things which before he woulde haue them to hope for Like aâ— a little after the same Paule sayeth that the iustice of God is sette foorth in the same Gospel which before was signified by the lawe and the prophets And therefore in another place the Apostle calleth it an ambassage wherin is daily declared vnto men a reconciliation which is once for all concluded betweene God the world by the death of Christ. He signifieth also that Christ is not only a pledge of all good things that euer were graunted vnto vs by God but also that in him they are fully and wholely offred vnto vs according as he sayeth elsewhere that all the promises of God are fulfilled in Christ euen so and Amen And doubtlesse that free adoption whereby â—e are made the children of God as it proceedeth from the euerlasting good wil of the father so is it opened vnto vs in that that Christe who is the onely natural sonne of God taking our flesh vpon him did chuse vs to be his brethren Neither ought we to seeke any where else but onely in the sacrifice of his death for that expâ—ation or blessing wherewith our sinnes are blotted out so that the cursse or sentence of death cannot fall vpon vs. Righteousnesse saluation and perfect felicity haue a sure foundation in his resurrection VVherfore the Gospel may be defined to be a solemne publishinge or proclamation wherein the sonne of God is declared to haue beene offred vppe in the flesh to the intent that be might renew the wicked worlde and restore menne that were dead to life Neither is it without cause called good and glad tidings since in it is comprehended the summe of our felicitye for the ende thereof iâ— that it hauing begâ—â—â— in vs the kingdome of God and hauing abolished the corruption of our flesh might bring vs being renewed through the spirite vnto the celestial and heauenly glory In which sense it is oft times called the kingdome of heauen and a reparation of a blisseful life atchieued by Christ and sometime it is called the kingdome of God As when Marke sayeth that Ioseph looked for the kingdom of God doubtlesse it is to be vnderstoode of the comminge of Messias whereby it is manifest that the name of the Gospel doeth properly pertaine to the Nowe Testament and that
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
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
howe shall this be seeing I know not man 35. And the Angel answeared and saide vnto her the holy Ghost shall come vpon thee the power of the moste highe shall ouershadowe thee therfore also that holy thing which shal be borne of thee shall be called the sonne of God 36. And beholde thy cousin Elizabeth shee hath also conceiued a sonne in her olde age this is her sixte moneth which was called barren 37. For with God nothinge shall bee vnpossible 38. Then Marie sayd Behold the seruaunt of the Lorde â—ee is done vnto mee accordinge to thy woorde So the Angell departed from her 34. Howe can this be The holy virgin seemeth as hardly to restraine the power of God as Zacharie did before For that doeth shee accompte to be vnpossible which is beyond the commâ—n order of nature for thus she reasoneth I knowe no man how then should I beleeue that this shoulde come to passe which thou tellest me It is not needefull that we shoulde greatly labor to cleare her of all fault for by faith shee ought to haue risen to the omnipoteÌ„t power of God which is not tied to natural means but surmounteth the whole world yet shee now staieth in the common course of generation yet it is to be knowen that shee doeth not so doubt or demand as if shee would haue the power of God made subiect or equal to her senses but being stricken with a sodaine admiration shee is only moued to aske this question And that she obediently and gladly receiueth this promise may be gathered by this That wheras there were many doubts on the contrary part shee yet did stay but at this one Shee might easily haue obiected where is that throne of Dauid become seeing that al the dignity of that Empire had now a long time ben abolished all the glorious beautye of the kingly stocke was extinguished So that if she had weighed the matter with the iudgement of flesh she should haue takeÌ„ al that she heard of the Angel but for a fable VVherfore it is not to be doubted but that shee easily gaue place was throughly perswaded of the restitution of the church a thing according to the flesh incredible And it is probable that the prophesie of Esay 11. 1. was coÌ„monly spoken of euery where whereas God promiseth to raise a graffe to grow out of the contempned stocke of Isay. Faith therefore being through the grace of God conceiued in the virgins minde caused her without doubt to beleue the message that was brought her of erecting of the throne of Dauid If any except and say that there was also an other Prophesie that a virgin should beare a sonne I answer that the knowledge of that mysterie was as then very darke The fathers hoped that they shoulde haue a king borne vnder whom the people of God should be blessed happy But the meane lay hidden from them as if a veile had bene put betwene them and it Therfore it is no maruell that the holy virgin asketh a question of that shee knoweth not But that some do imagine of her words that shee had made a vow of perpetuall virginitie it is ouer weake altogether absurde For then very vnfaithfully had shee done in that shee suffred her selfe to be bestowed on a husband and so making a mocke of God had despised his holy ordinance of matrimonie Although that in Poperie there had crept in a barbarous tyrannie in this matter of matrimony yet they neuer durst go so farre as to permit the wife without the consent of the husband to vowâ— continencie Furthermore it is a childish inuention to imagine a kinde of Monkerie amongst the Iewes Yet that obiection is to be answered that the virgine had respect vnto the time to come therefore should signifie that she should not dwel together with her husband But this coÌ„iecture is probable plaine that the greatnes or rather the maiestie of the matter did so strike the virgin that shee had all her senses tied bound with admiration VVheÌ„ she heareth that the Son of God shal be borne she considereth a matter not common this is the reason why shee excludeth the knowledge of man Thus being amased shee crieth out how can this be Therefore doth God so gentlely pardon her and so louingly and fauourablie answere her because that hauing Gods workes in admiration shee did reuerently and soberly demaunde how that could come to passe which she was perswaded to be far aboue the common and accustomed course of nature Furthermore this question was not against faith Because that it arose rather of an admiration then of distrust The holy Ghost shall come vpon thee The Angell doth not so set the maner as it had bene nedefull he should haue done that woulde satisfie the curiositie of many But he calleth the Virgin simplie to consider the power of the holy Ghost that with silence and quietly she might resigne her selfe wholely ouer vnto him The worde To come vppon doeth signifie that this is an extraordinarie worke where the meanes of nature do want And the next parte of the sentence is added to expounde the former The power of the most highe shall ouershadowe thee For the spirite is as it were the essentiall power of God through whose worke he sheweth and exerciseth himselfe as well in the gouernance of the worlde as in myracles There is an apt Metaphore in the worde ouershadowe For the Scripture doth oft compare the power of God wherewith he preserueth and defendeth his vnto a shadow But there seemeth to be an other more peculier sense and vnderstanding of this place namely that the worke of the spirite shoulde be secrete euen as a cloude set before shoulde stay the eyes of men from seeing And as in woorking myracles God doth kepe secrete from vs the counsell of his workes So it is our partes with modestie to reuerence that which hee woulde haue kepte hidden from vs. Therefore that holy thing that shall be borne This is a confirmation of the former sentence for the Angell teacheth vs that it behooueth Christ to be borne without the companie of man and woman that he might be holy and the sonne of God that is that he should not be in a commoÌ„ estate amongst men but that in holinesse and glory hee shoulde excell all creatures The heretikes which faine that when he was borne man and was after made the Sonne of God do wrest that causall coniunction that he should therfore be called the Sonne of God because that he was woonderfully conceiued by the power of the holy Ghost but they reason very wickedly For althoughe that hee was manifested the sonne of God in flesh it followeth not but that the worde was begotten of the father before all worldes Or rather he the same that was the Sonne of God in his eternal Deitie appeared also the Sonne of God in his humaine flesh But this place doth not only teache vs the vnitie
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
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
the heauenlye life But Luk declareth the true nature of godlines wheÌ„ he saith that the witnesse of the Angell was in steede of a rule to the Shepheardes to the which they directed all thinges For then is faith rightly holpe by the workes of God if it directeth al thinges to that purpose that the trueth of God which is reuealed in his word may more clearely shine forth 21. That the childe should be circumcised That which generally is to be coÌ„sidered of circumcision let the readers fetch out of Ge. 17. 10. It shal be sufficient at this time briefly to touch those things which beelong to the person of Christ. God would that his sonne should be circumcised that he might be subiect to the lawe for circumcision was a solempne signe wherewith the Iewes were initiated into the obseruation of the lawe Paule declareth the end Gal. 4. 4. when he saith that he was made vnder the law that he might redeeme them which were vnder the law Therfore Christ taking circumcision professed himself a seruaunt of the law that he might obtaine libertie for vs. And so by this meane not onelye the seruitude of the lawe was abolyshed by him but the shadow of the ceremonie was applyed to his sound and perfect bodye that it might soone take an end For although the abrogating of it depended of the death and resurrection of Christ yet this was a certaine beginning of the same that the sonne of god suffered himselfe to be circuÌ„cised His name was then called Iesus This place also witnesseth that it was a manner receiued amongst the Iewes that on the day of circumcision they gaue names to their children as we at this day vse to doe at baptisme But the Euangeliste noteth two thinges that the name of Iesu was not giuen vnto the sonne of God rashely or for the pleasure of men but that the Angel brought it from heauen TheÌ„ that Ioseph Mary obeyed the coÌ„mandement of God this is the consent of our faith with the word of God that that word going before wee should speake to the same and our faith shoulde answere to his promises Especiallye Luke commendeth vnto vs the order of publishing of the word when hee saieth that saluation was testified by the mouth of men which was promised by the Angell from aboue through the grace of Christ. Matth. 2. Marke Luke 1. VVhen Iesus then was borne at Bethlehem in Iudea in the dayes of Herâ—â—e the king beholde there came wise men from the East to Ierusalem 2. Saying where is the king of the Iewes that is borne for we have seene his starre in the East and are come to worship him 3. VVhen king Herod heard this hee was troubled and all Ierusalem with him 4. And gathering togeather all the chieâ—â— Priestes and Scribes of the people he asked of them where Christ should be borne 5. And they sayde vnto him at Bethlehem in Iudea for so it is written by the Prophet 6. And thou Bethlehem in the lande of Iuda arâ— not the least among the princes of Iuda for out of thee shall come the gouernour that shal feede my people Israel   1. VVhen Iesus was then borne Matthew concealeth the cause whye Christ was borne at Bethlehem but the spirit of God who had appointed the Euangelistes as his Scribes seemeth aduisedly so to moderate their stile that with most notable consent they al write one and the same historie though it be in diuers manners that thereby the trueth of God might be the more certeine and euident when as it was openly manifest that his witnesses did not purposely before consent to speake but euery one separate from other nor hauing one respecte of an other did simply and freely write that which the spirite taught them Furthermore here is a historie declared worthy to be remembred that God fetched wisemen out of Chaldea or Persia which should come into Iudea to worship Christ where hee lay without honour and contemned Truely a wonderfull counsell of God that God would his Sonne should come forth into the world vnder this obscure humilitie yet hee excellently adorned him as with phrases so with other tokens least any thing for the triall of our faith had beene wanting from his diuine maiestie yet here is to be noted a notable harmonie of thinges seeming to be repugnant The starre from heauen declareth him to be a king whose throane is the beastâ— stall because that hee is denied a place euen amoÌ„gst the common sorte of men His maiestie shineth in the East which not onely appeareth not in Iudea but is also difiled with many reproches To what purpose is this namely the heauenly fathers will was to appoynt that the starre and the wisemen should lead vs the right way to his sonne but yet hee stripped him naked of all earthly honour that we might know his kingdome to be spirituall VVherefore this storie is not onely profitable because that God brought these wisemen to his sonne as the first fruites of the Gentiles but also because hee woulde set forth the kingdome of his sonne as with the praise of them so of the starre for the helpe of our fayth least the wicked and malitious dispite of his own nation should cause him to be despised of vs. It is sufficiently knowne that the Astrologers and Philosophers with the Perseans the Chaldeans were called Mag. i. wisemen Therfore is is easily to be coniectured that these came out of Persia. Furthermore how many they were in number it is better not to know because the Euangeliste doth not expresse it then rashly to affirme for certaine that which is doubtfull A childish errour lead the Papistes that they imagined them to be three because Matthew saith that they offered gold franckencense and mirrh as if hee should distinctly assigne a proper office to euery of them and that rather hee should not declare that these three thinges were generally offered by them VVhosoeuer that old writer was whose vnperfecte commentarie vppon Matthew beareth the name of Chrisostome and is accompted amongst Chrisostomes workes saith that they were fourteene which hath no more colour except that peraduenture it came by tradition of the fathers yet that same also hath no assuraunce But the Papistes are more then ridiculous which imagined to themselues that they were kinges because they did read that beefore sayde Psal. 72. 10. That the kinges of Tharsis of the Iles and of Saba should come which should offer giftes to the Lord Verily they are wise workemen who that they might giue a newe shape to men they haue begun at the turning of the worlde for of the South and VVest they haue made the East And it is not to be doubted but that by the iust reuenge of God they were so amased that their grosse ignoraunce might be laid open to the reproofe of al men who made no religion to corrupt the trueth of God and to turne the fame into a lye But here is first
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.
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
the seconde cause was that hee might take away the vile reproche whiche the rude and ignoraunt woulde charge him with For it appeareth that the Scribes charged hys doctrine wyth this faulte in so muche as he presently inueigheth against them VVee must consider this purpose of Christe that he so calleth and exhorteth the Iewes to receiue the Gospell that yet hee keepeth them vnder obedience of the lawe then hee mightily refelleth those vnwoorthye reproches and cauilles wherewith the ennemies sought to bringe his preaching into slaunder and suspition For if anye minde to restore thinges confused into a better estate hee muste alwayes vse this wisedome and moderation that the people maye knowe that the eternall woorde of God is touched thereby and that there is no newe thing thrust in whych derogateth any thing from the scripture least any suspition of repugnancie shoulde weaken the faith of the godly and leaste that rashe vnaduised menne shoulde become insolent vnder pretence of holinesse Lastly that the prophane contempte of the woorde of God maye be staied and that religion be not brought into no reputation amongst the vnlearned And this defence of Christe wherewith hee excuseth his doctrine oughte to comforte vs if we at this day suffer the like reproaches The same faulte was also obiected against Paule that hee was an Apostate from the lawe of God wherefore it is no maruell if the Papistes out of the same mould doe coyne the like againste vs. And by the example of Christe it is meete to auoide slaunderous reportes yet so that the truthe may be freely professed though it be subiecte to many vniust reproches I came not to destroy God hadde promised a newe couenaunt at the comming of Christe but hee sheweth also that it shall not be diuers from the firste but that thys rather was the ende that the league whiche he hadde made with his people from the beginning might be sanctified for euer I will wryte sayeth hee my lawes in their heartes and I will forgette their sinnes By these woordes hee is so farre from departing from the former couenaunt that hee rather affirmeth that it shall then be established and confirmed when â—s the newe shall come in place And that was the meaning of the wordes of Christe when hee sayde that he came to fulfill the lawe For hee fulfilled it truelye quickeninge the deade letter with his spirite then hee in deede perfourmed that whyche before was shewed onelye vnder figures So that the cursse beinge abrogate the subiection is taken awaye and a libertye purchased for the faithfull and nothynge is derogated from the doctrine of the lawe but onelye expoundeth the minde of the lawe geuer as appeareth Galathians the thirde and the fourthe Chapiters Therefore as concernynge the doctrine wee maye not imagine anye abrogation of the Lawe by the comminge of Christe For sithe it is an euerlasting rule of a godly and a holy life it must be vnchangeable as the iustice of God is one and the same whiche is therein comprehended As concerning the Ceremonies thoughe they maye be accounted as a certaine addition to the same yet the onely vse of them was abrogate but the signification was the more approoued So that the commyng of Christ did not derogate anye thing from the ceremonies but rather the truth of the shadowes being shewen foorth doeth obtaine the more assured credite vnto them while wee beholding the perfecte effecte doe acknowledge that they are not vaine nor vnprofitable Therefore lette vs learne to keepe this sacred knotte of the lawe and the gospel inuiolable which many do wickedly dissolue And it doeth much auaile to the establishing of the truth of the gospell while wee heare that it is nothing else but the fulfilling of the law so that in a mutuall consent they shewe that God is the authour of them both 18. Till heauen and earth pearish Luke vseth other woordes but the same sense It is more easie for heauen and earth to passe away then that one title of the lawe shoulde fall For it was the will of Christ to teach in both places that there is nothing so sure in the whole frame of the worlde as is the certaine truth of the lawe and that in euery poynte of the same Some doe verye subtillye play with the woorde vntill as if that the passing of heauen and earth which shall be in the last daye of iudgement shoulde putte an ende to the lawe and the Prophets And truely as the tongues shall then cease and prophesies be abolished so I thincke that the wrytten lawe wyth the exposition shall cease But because I thinke that Christe spake more simply I will not feede the readers eares with suche deuices Therefore lette it suffice vs to vnderstande this that heauen shoulde fall and the whole frame of the worlde shoulde come together rather then the certaintie of the lawe shoulde wauer But what is the meaninge of this all thinges of the lawe shall be perfourmed euen to the least title For we see how farre menne are from the perfecte fulfilling of the lawe euen they that are regenerate with Gods spirite I aunsweare this fulfilling is not referred to the life of menne but to the perfecte truthe of the doctrine as if hee shoulde say there is nothing inconstante in the lawe and nothyng putte rashly in the same Therefore it cannot bee that one letter of the same should vanish away 19. VVhosoeuer therefore shall breake Heere Christe speaketh namelye of the preceptes of life or of the ten woordes according to which prescript order it becommeth all the children of God to frame their liues Therefore he pronounceth them to be false and peruerse teachers which keepe not their disciples vnder obedience of the lawe and that they are vnwoorthy to haue a place in the Churche whiche diminish the authoritie of the lawe in the least parte of the same and that they are good and faithfull ministers of God whiche teache the obseruation of the lawe as well in example of life as in woordes Also hee calleth them the leaste commaundements of the lawe according to the sense and iudgement of men for thoughe there is not like waight in all the commaundementes but while they be compared betweene themselues some are lesse then other yet may we nothing soner esteme and account that as little wherof the heauenly lawgeuer hath voutchsaued to geue a commaundemente For what sacriledge were it contemptuously to receiue that which commeth out of his mouth For by this meanes his maiestie shuld haue bene abased wherefore whereas Christ calleth them the least preceptes is a kinde of yeelding to our vnderstanding VVhen hee sayeth he shall be called least is an allusion to that was sayde before of the commaundementes but the meaning is euidente they that bring the doctrine of the law into conteÌ„pt yea though it be but in one sillable shal be reiected as the woorst sort of men The kingdome of heauen is taken for the renouation of the
diuers deceits and therefore it woulde be daungerous least many should fall from the faith except they bent theÌ„selues to take hede VVe know how ready men are to vanitie and so they doe not onely of nature desire to be deceiued but al men seeme to be wise to deceiue them selues And Sathan also a woonderfull craftes man in deceiuing ceaseth not to lay snares wherein he may entangle the simple and vnwarie But the â—ewes did hope that they shoulde haue a pleasant estate vnder the kingdome of Christ free from al trouble and vexation Therfore he admonisheth his disciples if they desire to stand fast that they shoulde prepare themselues to auoide the subtile sleights of Sathan For it is the wil of the Lord as I haue already sayd to exercise his church with continuall warfare in this worlde VVherefore that we may continue his disciples vnto the ende it sufficeth not onely that we be taught and that we submit our selues to be gouerned by his worde but because that we shall be daily assaulted by Sathan it is necessary that our faith be armed to resist And it is the chiefest thing if we suffer our selues to be gouerned of the good and faithfull ministers of Christ but because that on the contrary side there doe arise false teachers except we doe watche diligently and be armed with constancie we shall be easily led from the flocke To this purpose also pertaineth that saying of Christ Iohn 10. 3. The sheepe doe heare the voice of the shepheard and they will not heare a stranger but flee from him VVhereby we also gather that there is no cause why the faithfull shuld be discouraged in their mindes or troubled while the wolues doe breake into the folde of Christ while the false Prophets do endeuour with false doctrines to ouerthrowe the pure faith of Christ but they ought rather to be stirred vp to sette diligent watch For Christ doeth not in vaine bidde vs beware wherefore if our owne slouthfulnes doth not circumueÌ„t vs we shal easily escape al his deceits And certainly without this hope we should not be bolde nor couragious to take hede VVhen we know now that the Lord wold not haue deceiued vs by the inuasions of Sathan lette vs goe forwarde without feare asking of him the spirite of discretion by whom as he sealeth the beleefe of his truth in our hearts so that he would reueale the deceits and suttleties of Sathan least we be deceiued VVhen Christ sayeth they come in shepes clothing which are inwardly rauening wolues hee meaneth that they wante not faire pretences if we doe not with wisedome â—ift them throughly 16. By their fruites If this note of difference had not bene added the authoritie of all teachers might without exception haue come in question For if a deadly daunger were to be feared in the teachers and that there were no meanes to auoide it then all of necessitie should be suspected and there should not be a better remeady then for all men to shutte their eares And we see prophane menne pretend this daunger that they might without punishment reiecte all kinde of doctrine the weake also and the rude doe stande in doubt Christ therefore least that his Gospell and the syncere and faithfull ministers of the same should loose the reuerence due commandeth that they should iudge of false Prophets by their fruites VVherefore the Papists are too foolish and corrupt which that they might stirre vppe enuie against vs doe precisely cast foorth this sentence of Christe beware of false prophets and with their outcries they make the simple not knowing any cause why rashly to abhorre vs. But it is necessary that who soeuer desireth to obey the councell of Christe should iudge wisely and discretely for we doe not onely willingly confesse that false prophets should be taken heede off but we do also diligeÌ„tly and earnestly exhort the simple that they shoulde beware of them Onely we admonish them that according to the rule of Christ they doe first certainly knowe them least the simple doe beare the punishment of their rashnesse in refusing the pure woorde of God for there is great difference betweene carefull heede taking and preposterous loathing But the Papists doe too wickedly abrogate the commaundement of Christe which by casting foorth a false feare do driue the miserable soules from searching Therefore let this be first considered that they which through feare doe refuse or flee the doctrine whiche they knowe not doe therein wickedly and make small accounte of this commaundement of Christe Now remaineth to be seene what fruits Christ noteth and in my iudgement they are deceiued which restraine it to the life For this triall were very vncertaine when as the moste wicked deceiuers doe imitate a moste fained holinesse and also pretende I knowe not what showes of moste straight life I graunt that their hypocrisie shall be at the length reuealed because there is nothing more hard then to couÌ„terfeit vertue But Christ woulde not submit his doctrine to so vnrighteous and base a iudgement that it should be measured by the life of men Therfore vnder their fruites he comprehendeth the maner of teaching and that is the chief For therby Christ prooueth that he was sent of God because he seeketh not hys owne glory but his fathers which sent him Iohn 7. 18. If any do obiect that fewe haue that capacitie geuen them to iudge good fruits from euil I aunsweare as I sayde euen nowe that the faithfull when neede is shall neuer wante the spirite of discretion so that they distrust in themselues and bidde their owne vnderstanding farewel and giue themselues wholy to be gouerned of him In the meane while let vs remember that all doctrines are to be brought to be tried by the worde of God and therefore to be ruled by the analogie of faith in iudging false prophets Then must be considered what God enioyneth to his Prophetes and ministers of his woorde for thereby may their faithfulnesse be easily discerned As for example sake if we propose vnto vs those things which Paule requireth in Bishops that onely description shal suffice to condemne the whole dunghill of Poperie for the popish sacrificers seeme to do their diligence to sette vppe a contrary shew VVherefore it is no meruaile if they forbid men to iudge of false prophetes But this place doeth euidently shewe that titles are nothing to be accounted off no nor the calling it selfe is of any estimation except they be called pastours and being called to the office of teaching do faithfully follow their calling Do men gather By those Prouerbes which were then commonly vsed and receiued by the consent of all men doth Christ prooue that no man can be deceiued by false prophets but he which wil willingly be blinde Because the fruits do openly make triall which are the faithful seruaunts of God and the false labourers euen as the fruites doe shew the tree The sentence in Luke seemeth to be generall whereby Christ teacheth
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
we vnderstand it to be accounted righteous and to be cleared before the iudgmente of God as it plainly appeareth by many testimonies of the scripture And doth not Christ confirme the same when hee opposeth to iustifie and to condemne one against an other Matth. 12. Mark Luk. 11. 43. Now when the vncleane spirit is gone out of a man he walketh throghout dry places seeking rest findeth none 44. Then he saith I will returne into wine house from whence I came and when he is come hee findeth it emptie swept garnished 45. TheÌ„ he goeth and taketh vnto him seauen other spirits worse then himself and they enter in and dwel there and the end of that man is worse then the beginning EueÌ„ so shal is be with this wicked generation 24. VVhen the vncleane spirit is gone out of a man he walketh through dry places seking rest and when he findeth none he saith I wil returne vnto mine house whence I came out 25. And when he commeth he findeth it swept and garnished 26. Then goeth he and taketh to him seuen other spirits worse then himself and they enter in and dwell there so the last state of that man is worse theÌ„ the first 43. VVhen the vncleane spirit Hee pronounceth against the Scribes and such hypocrites which despise the grace of God and conspire with the deuill such a iudgement as their vnthankfulnesse deserueth Yet that the fruit of the doctrine may more largely appeare hee generally declareth what iudgement they procure to themselues which by despisinge grace offered do againe open a dore to the deuil But because there is greate waight almoste in euery seuerall clause some thinges must bee noted in order before we handle the summe of the parable VVhen Christ speaketh of the going out of the deuill he commendeth vnto vs the force and effecte of the grace of God so ofte as it commeth vnto vs but especially when God draweth neere vnto vs in the person of his sonne the end is that we being delyuered from the tyrannie of the deuill hee might take vs to himselfe and that did Christ plainly declare in the former myracle Therefore sith it is his peculier office to driue away euyll spirites that they should not reigne any more in men it is well said that the deuill goeth out of those men to whom Christ offereth himselfe a redeemer And though the presence of Christ is not effectuall to al because the vnbeleeuers make it to be of none effect to them yet he would haue vs to note to what end he visiteth vs what his comming auayleth of it selfe and lastly what the euyll spirites doe feele For he neuer woorketh in men but that the deuilles being brought into the conflicte doe giue place vnto his power Therefore it is to bee noted that the deuill is cast out of vs so ofte as Christ shineth vppon vs and sheweth by some testimonie his fauour towardes vs. Also the miserable condition of all mankind is here described vnto vs for it followeth that the deuill hath a dwelling place in men because he is driuen out from thence by the son of God And he speaketh not of one or other perticular man but of all the ofspring of Adam This therefore is the glory of our nature that the deuill hath his seate in vs so that hee dwelleth aswell in our body as in our soule VVhereby we also see a spectacle of the most excellent mercye of God in that of filthy stables of the deuill hee maketh vs temples for himselfe and consecrateth vs for a dwelling place for his spirit Thirdly he painteth out vnto vs the practise of Sathan to wit that he neuer ceaseth from endaungering vs but applyeth it dayly and turneth himselfe euery way and to be short he bendeth all his endeuors to work our destruction but especially where he is vanquished and putte to flight by Christe hee enrageth and desireth to hurt the more For before that Christ maketh vs partakers of his power the enemie reigneth in vs as it were in play and sport But being driuen out hee soroweth the losse of his pray he gathereth new forces and stirreth al the powers he hath that he may ouerthrow vs againe Therefore it is sayd metaphoricallye that he walketh through drye places for his banishment is grieuous to him and his dwelling out of men is like to a filthy desert In the same sense also he saieth that he seeketh rest so long as he is out of menne because that then he fretteth and tormenteth himselfe and he ceaseth not to try euery way vntill he recouer that he hath lost VVherefore let vs learne assoone as Christ calleth vs there is a hotte and a sharpe comabt prepared for vs. For though he attempteth to destroy all menne and that saying of Peter apperteineth to al without exception that he goeth aboute like a roaring lyon seeking whom he may deuoure 1. Pet. 5. 18. Yet we are plainely taught by these words of Christ that he burneth with greater hatred and is caryed with more enuious force against theÌ„ which are taken out of his snares But this admonition ought not to make vs afrayde but to stirre vs vp to make vs diligent in keeping our watches and that beeing armed with spirituall armors wee may bee strong to resist him 44. Hee findeth it emptie Christ without doubt meaneth them which being voyde of the spirit of God are ready to receiue the deuill For the faythful in whom the spirit of God doth dwel perfectlye are so fenced on euery side that there is no hole or ginne left open for Sathan That he calleth it a house swept and garnished is a similitude borowed of the vse of men which are delighted with cleannesse and neatnesse in their lodginges For deformitie is onely bewtiful to Sathan and nothing â—auoreth well to him but stinch and filthinesse But the meaning is that sathan can neuer haue a more conuenient place in vs then when we byd Christ farewel and admit him in for a guest Therefore his greatest delightes are in that emptinesse which foloweth after the neglecte of the grace of God 45. Hee taketh to him seuen other The number of seuen is taken here indefinitely as it is oft in other places Also Christ teacheth in these words that if we fall from his grace we are duble endaungered to Sathan so that he vseth a greater libertie ouer vs then before and this is a iuste punishment of our slouthfulnes VVherefore let vs not thinke that the deuill is ouercome in one battell when he is once throwne out of vs let vs rather remember sith hee hath dwelt in vs of old euer since wee were borne he hath found and by experience known al those waies by which he may enter into vs if the common passage be not open to him he waÌ„teth no subtiltie to creepe in secretely by priuy mines and secrete ginnes Therefore we must labour diligently that Christ ruling and reigning in vs may shut vp all passages
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
but the interpreters saw it not VVhereby it came to passe that they not onelye staggared themselues but also entangled their readers with a troublesome question For so Christ might seeme to haue bene forgetfull in making mention of this one slaughter which had beene done of olde and passeth an innumerable sort of murthers which were committed afterwarde vnder Manasse Neyther did the Iewes cease to persecute good men at the time when they were load into captiuity yea when they were now afflicted we know how cruelly they raged against Ieremiah 32. 2. But the Lorde of set purpose did not vpbraide them for these late murthers but rather chose this which had beene done so long before which was a beginning and fountaine of a wicked libertie so that afterwarde they brake out into an vnbrideled crueltie because that it was most apt for his purpose For this was the chiefe end of his purpose as I shewed euen now to proue that nation sith it ceased not from wickednes guiltie of all those murthers which had bene committed long before Therfore he doth not onelye pronounce vengeaunce againste them for this present crueltie but hee saieth that they shall yeelde a reckoninge for the bloud of Zachariah as if their handes were yet wette with his bloud Neyther is their opinion probable which doe referre this to Zacharyah who exhorted the people which were brought backe from the captiuitie of Babylon to buyld the Temple whose Prophesies doe yet remaine For though the tytle of the Booke declareth that hee was the Sonne of Barachias yet we read not in any place that he was slaine Further that exposition is wrested that he was slaine in the meane time betweene the building of the Altar and the Temple But the scripture maketh mention of an other Zachariah the son Iâ—iada which agreeth best with this place For when after the death of his father true relygion decayed by the vngodly falling away of the king and the people hee being moued by the spirite of God reproued sharpely their publike idolatrie and therefore he was slayne in the court of the Temple And it is no absurditie to saye that his Father Ioiada hadde the name of Barachiah giuen him for honours sake for sith in all his lyfe he was a defender of the true worship hee might worthily be accounted the blessed of GOD. But whether Ioiada had two names or whether there was a faulte in the word as Hierome imagineth the matter is not to be doubted of but that Christ noteth that sacrilegious stoning of Zachariah whiche is recorded in the second booke of the Chronicles the 24. cha verse 22. The circumstance of the place augmenteth the hay nonsnesse of the faulte for that they regarded not the holynesse of the place Further the Temple is taken here for the court or porch as in other places The Altar of burnt offringes was neere to this place that the Prieste might offer the sacrifices in the sighte of the people Therefore it appeareth that theyr madnesse was too outragious which the sight of the Altar and Temple coulde not appease but that the Iewes woulde defile the holye place with horrible murther 37. Ierusalem Ierusalem Christ declareth more euidently how iuste a cause he had to be angry that Ierusalem which GOD had chosen for a saÌ„ctuary a heauenly dwelling place had not onely shewed it selfe vnworthy of so great honor but was as a den of theeues and had acustomed nowe a long time to shedde the bloud of the Prophetes Christe therefore with great affection cryeth out at so great a wonder beecause that the holye citie of GOD was falne to that madnesse that it shoulde so lately endeuour to blotte out the wholsome doctrine of GOD with the bloud of the Prophetes And therefore he rehearsed the name beecause that so wonderfull and incredible wickednesse was worthy of no samll detestation And Christ dooth not reproue them for one murther or two but hee saieth that the citie was growne into such a custome that it ceased not to slaye the Prophetes how many soeuer were sent vnto them For the Participle is putte in the place of an Epithite as if Christe shoulde haue sayde thou which oughtest to haue beene a faythful keeper of the word of GOD the mistresse of heauenly wisdome the light of the world the fountaine of true doctrine the seate of the worshippe of GOD an example of fayth and obedience art become a murtherer of the Prophets so that nowe thou haste gotten a certeine habyt in sucking theyr bloud Therefore it dooth heereby appeare that they which hadde so filthilye prophaned the sanctuarie of GOD were worthye of all kinde of reproaches It was Christes purpose also to meete with the offence which was at hande least the faythfull when they shoulde see him slayne at Ierusalem without a cause shoulde be troubled at the straungenesse of suche a sight For they were nowe admonished with these wordes that it was no meruaile if that citie which had beene accustomed to slaye or stone the Prophetes shoulde cruellye slaye their Redeemer But heereby it appeareth howe much it is conuenient to attribute to places God had giuen such notable ornamentes to no citie in the world nor so honourablye exalted anye as this yet wee see how vnthankfull it became Now let the Pope compare the seate of hys the euerye with that holye Citie what shall hee finde worthye of the like honour his hyred flatterers doe boast to vs that fayth flourished there in times past If we shoulde graunt that to be true if it appeare at this daye to be alienated falne away from Christ through infidelytie and that it is full of innumerable sacrilegies howe fondly doe they glorye that the honour of the supremacye is tyed vnto it And lette vs rather learne by this example worthye to bee remembred that the higher anye place is sette by the great benefittes of GOD and thereby exempted from other places there aboutes if it degenerate it shall not onelye bee spoyled of those ornamentes but it shall bee so much more odious and execrable beecause it hath filthily polluted the glory of God by defiling the bewtie of his graces Howe ofte woulde I. It is rather a woorde of disdaine then of compassion Hee pittyeth as yet the citie it selfe ouer the which hee had wepte a litle beefore but hee dealte more hardlye and sharpelye towardes the Scribes the aucthours of saluation as they had deserued Neither dooth he spare the rest for that they were all faulty allowers and companions of the same sinne but hee prouing all alike guiltie inueigheth specyallye against theyr leaders and guydes which were the cause of all those euilles Now the vehemencye of the speach muste bee noted If the grace of GOD hadde beene simplye denied to Ierusalem theyr vnthankfulnesse might so much the lesse haue bin excused but sith God tried by louingnesse and gentlenesse to allure the Iewes vnto him and preuayled nothing by so great gentlenesse the offence of
cockes do not only crow once but they doe often iterate their crowinges yet that is called but one cockes crowing which is done at one watch Therefore Mat. Luke Iohn do say that Peter denied the lord thrise before the end of the cocks crowing Mark doth more distinctly set down one circuÌ„stance namely that in so short space of the Peter was drawn to deny him thrise being warned by the first crowing he repented not Further wee will not saye that there is contrariety betweene prophane writers if some one should rehearse those matters which are left vntouched by others Therâ—ore though that which is reported by Mark doth differ yet it is not repugnaÌ„t to the others And this is worthy to be noted that Peter after he could not escape with a simple denial he doubleth y e offeÌ„ce by putting an oth to it also a litle uâ—ter wheÌ„ he is more vehemently vrged he falleth to â—ursing wherby we do gather that after a sinner doth once fall he is then carried to worse and worse So they which doo beginne at small sinnes doe after runne headlong into moste filthy heynous offences which they doe at the first abhorre And this is the iust vengeaunce of GOD after we are depriued of the helpe of the holy Ghoste to grannt Sathan lyberty to use 〈…〉 so that we being wholly tied bouÌ„d vnto him he may cast vs 〈◊〉 and â—â—ther And that dooth especiallye fâ—ll out in the deniall of the fayth for where any man for feare of the Crosse doth turne away from the pure profession of the Gospell if hee seemeth not yet to haue satisfied the enemies he runneth on further and that which he durst not confesse sincerely he dooth without any coueringes altogether abiure Then is this also to be obserued that Peter fell thrise almost in a moment for hereby it appeareth how slyppery redy we are to fall as oft as Satan vrgeth vs and truely there wyll bee no measure of falling except the Lord by his outstretched hand shall holde vs back After that the force of the grace of the spirite was quenched in Peter as any man that came by him had asked him of Christ he was ready to make a hunded yea a thousand denials Therefore though it was most filthy for him to fall thrise yet the Lord spared him by restraining the tongues of his enemies least they shoulde moue moe troubles So also it is necessary at this day that hee should bridle Sathan leaste hee should ouerwhelme vs with innumerable tentations For though he ceaseth not to beate vs with many engines yet if the Lord prouidinge for our infirmitie should not beate backe the force of his fury we shoulde haue to striue with an vnmeasurable heape of tentations Therefore we haue great cause to praise in this behalf the mercy of the Lord in that he suffreth not our enemie to haue scarse the hundred part of his pleasure of vs. 74. Then he beganne to curse By this third denial the infidelity of Peter towards his master breaketh vp into a great heap For not satisfied with swearing he leapeth ouer to cursing wherein he yeeldeth both his body and soule to destruction For he praieth that the cursse of God maye lighte vppon him if hee knewe Christe And this is asmuch as if hee should haue saide let me come to an euill end if I haue any thinge to do with the saluation of God VVherein the goodnes of Christ is so much the more to be had in admiration for curing his disciple raised from so deadly a ruine But this place doth teach that it is not blasphemy against the spirit if any man through the infirmity of the flesh should fall thogh he should deny the known trueth Peter truely had hearde by the mouth of the Lord how detestable a trechery it is to deny him before men and how horrible a vengeaunce doth remaine for them before God and his Aungelles who for a slouthful feare of the crosse do forsake the confession of the faith for he had a litle before preferred not in vaine death or any torment before the denial of Christ. Therefore now wittinglye and being before admonished he casteth himselfe headlong yet after hee obtaineth forgiuenes VVhereof it followeth that he sinned of infirmity and not of an incurable malice For hee would willinglye haue yeelded vnto Christ that duety of piety due vnto him if the sparkes of right affection had not beene quenched by feare 75. And Peter remembred At the crowing of the cock Christ also looked vpon him as Luke witnesseth For he had first despised the crowinge of the cocke as we haue heard out of Marke Therefore it was meete that Christ shuld looke back vpon him that he might come againe vnto him selfe And euery one of vs do proue the same to be true in our selues For which of vs doth not carelesly passe by with deafe eares I do not say diuerse and manifold songes of birdes which yet do stirre vs to the glorifying of God but the very woorde of God which doth euidentlye and plainly resound vnto vs in the doctrine of the lawe and the Gospel And our mindes are possessed with such a brutish blockishnes not onelye one day but perpetually vntil he shal vouchsafe to look vpon vs who aloane conuerteth the harts of men Yet it is worth the labour to note that it was no common maner of looking for he had looked before vpon Iudas who yet became nothing the better therby but in looking vpon Peter he ioyned the secrete efficacy of the spirite with his eyes and so with the beames of his grace he pearced into his heart VVherfore let vs know as oft as any man shal fal he cannot beegin to repent except the Lorde looke vpon him He wept bitterly It is likely to be true that Peter went out for feare for he durst not weepe before witnesses wherin he yet againe shewed his infirmity VVherby we do gather that hee deserued not forgiuenes by satisfaction but obtained the same of the fatherly fauour of God And by this example we are taught though our repentance should halt yet to hope well because that God despiseth not a weak repentance so that it be sincere In the meane while Peters secrete teares doe witnesse his true repentaunce beefore God and the Aungelles for beeinge withdrawne from the eyes of menne he doth set before him GOD and the Aungelles and so these teares doe flow out of the innermost affection of the heart The which is therefore to be noted because that we doe see many which doe shed tears very plentifully so long as men do look vppon them whose eies in secret do presently waxe dry Further it is not to be doubted but that ambition and hypocrisie doe cause many to shed teares which powre forth none for feare of Gods iudgement Yet it is demaunded whether true repentaunce requireth teares I doe aunswere the faithful do oft with drye eies mourne vnto the Lorde and
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
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
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
is true in respect of his diuinitie the manner of speech importeth an other thing namely that he himselfe as he was man was in heauē It might be said that there is no mention made of place but y t Christ is onely distinguished from the rest by this condition because he is heyre of the kingdome of God from which all mankinde is banished but seeing that it is common and vsuall enough in Christe by reason of the vnitie of person to haue that which is proper to the one nature to bee translated vnto the other wee neede not to seeke for any further aunswere Therefore Christe who is in heauen hath put on our flesh that stretching foorth his brotherly hand he may carry vs vp to heauen with him 14 And as Moses He doth more plainely declare to what ende hee said thath it is he alone to whom heauen is opened namely that he may bring in with him all those who will now followe him as their guide For he doth testifie that he is laide open and made euident vnto al men that he may make all men partakers of his power To be lifted vp doth signifie to be placed in an high place that all men may see him This commeth to passe by the preaching of the gospel For whereas some doe expounde it to be meant of the crosse it agreeth not with the text and it is nothing to the purpose Therefore the meaning of the woordes is plaine that Christe shal be lifted vp by the preaching of the gospel like to a banner that all men may beholde him as Esay foretolde Hee setteth downe a figure of this lifting vp in the brasen serpent which Moses erected the beholding whereof did cure those that were wounded with the deadly byting of Serpents VVe know the historie which is conteined Num. 21. 9. Furthermore it is cited in this place to this end that Christ may declare that by the preaching of the gospel hee shall be set in the sight of all men that whosoeuer shall beholde him with faith may be saued VVhereby wee must gather that Christ is plainely set before our eyes in the gospel least any man should complaine of obscuritie and that this reuelation is common vnto all men and that faith hath her sight and beholding wherewith shee may see Christe as if hee were present like as Paul saith that he is plainly depainted out with his crosse when hee is truly preached And this is no vnproper or farre fet similitude For as that was only the externall shape of a serpent within there was no deadly or venemous thing so Christ tooke vpon him the shape of sinful flesh being yet cleane void of sin that he might cure in vs the deadly woūd of sin Neither was it is vaine that the Lord in times past whē the Iewes were wounded of serpents did prouide such a kinde of medicine And this did serue to confirme the wordes of Christe For seeing that he saw that he was contemned as an obscure vile person he could bring in no fitter thing then the lifting vp of the serpent As if he shoulde say that it ought not to seeme an absurd thing if contrarie to the opinion of men he be extolled from lowe degree vnto higher because that was shadowed in the figure of the serpent vnder the law Now the question is asked whether Christ doth compare himselfe to the Serpent because there is some likelihood or he giueth vs to vnderstand that it was a sacrament as was Manna For although Manna was bodily food appointed vnto the present vse yet Paul doth also testifie that it was a spirituall mysterie Both this place and also that that the serpent was kept vntill suche time as through the superstition of the people it was turned into an idoll do induce me to thinke the same concerning the brasen serpent If any man thinke otherwise I doe not contend 16 For so God Christ openeth the first cause and as it were the fountaine of our saluation and that least any doubt should remaine For our mindes haue no quiet resting place vntill such time as they come vnto y e free loue of god Therfore like as we cā seek the whole matter of our saluatiō no where els saue only in Christ so we must mark whēce Christe came vnto vs why he was offered vnto vs to be our sauiour Both these things are plainly deliuered vnto vs in this place namely y t faith in christ doth giue life vnto al mē that Christ brought life vnto vs because our heauēly father wil not haue mākind whō he loueth to perish And here must marke the order diligently For when as the originall of our saluation is once handeled as there is wicked ambition ingrafted in our nature so straightway there creepeth into our mindes diuelish imaginations concerning our owne merites Therefore we feigne that GOD is mercifull vnto vs for this cause because hee iudged vs to bee worthie to bee regarded But the scripture doth euery where extoll his meere and simple mercy which may abolish all merites And this is the sole meaning of Christe his wordes when hee setteth downe the cause in Gods loue For if wee will goe any higher the spirite locketh the gate by the mouth of Paule teaching that this loue is grounded in the purpose of his will And truly it is manifest that Christe said thus to the ende hee might drawe men from respecting themselues vnto the only mercie of God And he saith plainely that God was not moued to deliuer vs because he did marke that there was something in vs that was worthie of so great a benefite but he assigneth the glory of our deliuerance wholy vnto his loue and that doth better appeare by the text for he saith that the sonne is giuen vnto men that they may not perish VVherupon it followeth that vntill such time as Christ doth vouchsafe to helpe vs beeing lost we are all appointed vnto eternall destruction And Paule also sheweth this by the circumstance of time namely because we were loued whenas yet we were enemies through sinne Surely where sin doth reigne we shall finde nothing but the wrath of GOD which bringeth with it death Therfore it is mercy alone that reconcileth vs vnto God that it may also restore vs to life Yet this kinde of speech seemeth to be contrarie to manye places of scripture whiche doe laye the firste foundation of Gods loue toward vs in Christe and without him they shew that God doth hate vs. But we must remēber that which I said before that the secrete loue wherewith God imbraced vs with himself because it floweth from his eternall purpose is aboue all other causes and that the grace which he wil haue shewed vnto vs and whereby we are lifted vp vnto the hope of saluation doth begin at the reconciliation gotten by Christ. For seeing that it must needes be that he hateth sin how shal we be persuaded that he loueth
had rather haue him to be the authour of death then of life Hee that beleeueth in him is not condemned VVhereas he doth so often so diligently inculcate this point that all the faithfull are out of danger of death wee may gather hence howe necessarie the certaintie and stabilitie of hope is that the conscience may not continually feare and be tormented Therefore he affirmeth againe that there doth no damnation remaine when as we shall beleeue which thing he will expound more at large in the first chapter The presentence is taken in this place for the future according to the custome of the Hebrewe tongue for he will haue the faithfull to be free from the feare of damnation The next sentence but hee that beleeueth not c. Signifieth vnto vs that there is no other remedie whereby any man can escape death As if hee shoulde say that there remaineth nothing but death for those who reiect the life that is giuen theÌ„ in Christ seeing that life coÌ„sisteth only in faith alone He putteth in the preterperfectence of the verbe emphatically that he might the better expresse that all vnbeleeuers are quite vndone And we must note that Christ speaketh peculiarly of those whose impietie shall bewray it selfe in the manifest contempt of the gospel For although it be true that there was neuer any other way to escape death then to flie vnto Christe yet because Christ intreateth in this place of the preaching of the gospel which was to be spread abrode throughout the whole worlde he vttereth these wordes agaynste those who doe wickedly and malitiously extinguish the light which GOD hath kindled 19 And this is the iudgement that light came into the worlde and men loued darkenes more then light for their workes were euill 20 For euery one that doth euill hateth the light and commeth not vnto the light least his workes should bee reproued 21 But he that doth truth commeth to the light that his workes may be made manifest because they are done in God 19 And this is the iudgement He preuenteth the murmurings complainings which profane men are wont to vtter against the too too great rigour as they thinke of GOD when as he dealeth more sharpely with them then they woulde wishe It seemeth to them an harde matter that all those should perish which do not beleeue in Christ. Therfore least any man should ascribe his damnation vnto Christ he teacheth that it is to bee imputed to euery mans owne fault The reason is because infidelitie is a witnesse of an euill conscience VVhereby it appeareth that the wickednesse of the vnbeleeuers doeth keepe them backe from comming to Christ. Some there be who thinke that the signe and tokeÌ„ of daÌ„nation is only set downe in this place But Christ his intent and purpose is to tame the wickednesse of men least after their accustomed maner they turne theyr backes or chide with God as if hee did handle them vniustly whilest that he doth punish their incredulitie with eternall death Therefore he sheweth that such iudgement is iust not subiect to any such false slaunders not only because they deale frowardly who preferre darknesse before light and doe of their owne accord flie from the light which is offered them but because that hatred of the light doth spring only from a giltie and wicked minde There shineth in many a goodly shew of holinesse who notwithstanding are enemies to the gospel but how so euer they appeare to be more holy then angels it is questionlesse that they are hypocrites because they refuse the doctrine of Christ for no other cause saue only because they loue their lurking dennes whereby their filthinesse may be couered Therefore seeing that hypocrisie alone doth make God to bee displeased with men they are all giltie because vnlesse being blinded with pride they did flatter theÌ„ selues in their vices they would be ready and willing to receiue the doctrine of the Gospel 20 For whosoeuer doth euill His meaning is that they do hate the light for this cause because they are euill so muche as in them lyeth they desire to couer their sinnes whereupon it followeth that they do as it were of set purpose nourish the matter of daÌ„nation by driuing away the remedy Therfore we are much deceiued if we think that they are carried with a godly zeale who rage against the gospel seeing that they do rather abhor the light that they may more freely flatter themselues in darknesse 21 But he that doth This seemeth to be spoken vnproperly absurdly vnlesse you will confesse that there are some that be righteous which speake the truth before they be regenerate by the spirite of God VVhich thing agreeth not with the perpetuall doctrine of the scripture For wee know that faith is the roote from which the fruits of good woorkes doe spring To the end that Augustine may resolue this doubt hee expoundeth these wordes doth the truth thus hee which acknowledgeth howe miserable we are and destitute of all power to doe well And indeede this is the true preparation vnto faith when as being inforced with the feeling of our pouertie we flie vnto the grace of God But all this is contrarie to Christe his minde for his meaning was simplie to affirme that those who deale sincerely doe desire nothing more then the light that their workes may be proued and tryed because after that such tryall is made it doth better appeare that they spake the truth before God and were cleane from all deceite But some man will inferre falsly and ignorantly that mens consciences doe not accuse them before faith commeth For Christe doth not say that the elect doe beleeue that they may winne prayse for their good workes but he declareth onely what the infidels woulde doe vnlesse theyr owne consciences did accuse them Furthermore Christe vseth this worde truth because beeing deceiued with the externall shew of workes we doe not consider what lurketh with in Therefore he saith that perfect men and those who are no dissemblers do willingly come foorth into the sight of God who is onely fit to giue iudgement of our workes For those workes are saide in this place to be done in God which he alloweth and are good according to his rule Hereby wee may learne that wee must not iudge of woorkes vnlesse we beholde them with the light of the Gospel because our reason is altogether blinde 22 After these thinges came Iesus and his disciples into the land of Iudea and he was conuersant there with them and did baptise 23 And Iohn was also baptizing in Aenon nigh vnto Salim because there was muche water there Therefore they came and were baptised 24 Because Iohn was not yet cast into prison 25 Therefore there arose a question betweene the disciples of Iohn and the Iewes concerning purging 26 And they came vnto Iohn and said vnto him Rabbi he that was with thee beyond Iâ—rdan to whome thou bearest witnesse beholde he baptiseth and
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
so that he may now be worshipped euery where without any difference of places or countries 22 You worship you know not what we worship that which we know because saluation is of the Iewes 23 But the houre commeth and now is when the true worshippers shall worshippe the father in spirite and truth for the father requireth to haue such to worship him 24 God is a spirite and they that worship him must worship him in spirite truth 25 The woman saith vnto him I knowe that the Messias shall come who is called Christe therfore when he shall come hee shall tell vs al thinges 26 Iesus saith vnto her I am he that talke with thee Now he doth more at large expound that which he touched briefly concerning the abrogating of the law Yet doth he deuide the sum of his speech into two members in the former hee condemneth the manner of worshipping god vsed among the Samaritanes of superstition error and doeth testifie that the Iewes did worship God wel and lawfully He addeth the cause of the difference because the certaintie of the worship which the Iewes vsed did appeare vnto them out of the worde of God but the Samaritanes had no certaintie from the mouth of God Secondly hee declareth that the rites which the Iewes kept hytherto should shortly haue an end 22 You worship that which you know not A sentence worthie to be remembred wherein we are taught that we must assay nothing rashly and by chaunce in religion because vnlesse knowledge be present we doe not any longer worship God but a false imagination or ghost Therfore by this thunderbolt are throwen downe all good intents as they cal them For we know that men can doe nothing els but erre when their own opinion doth rule them without the word of God or his commandemēt For Christ taking vpon him his countries cause and person doth teache that the Iewes doe much differ from the Samaritanes VVhy so Because of them commeth saluation saith he By which wordes he giueth her to vnderstand that they doe exceede them in this one point because God had concluded the couenant of eternall saluation with them Some do restraine it vnto Christ who came of the Iewes And truly sithence that all the promises of God are sure and certaine in him there is no saluation saue only in him But because it is out of doubt that Christ doth preferre the Iewes for this cause because they doe not worship any vnknowen power but one God who reuealed himselfe vnto them and who hath adopted them to be his people by this word saluation must bee vnderstood that wholesome manifestation which they had by the heauenly doctrine But why doth he say that it is of them when as it is rather committed to them that they alone might enioy it He alludeth in my iudgement vnto that which was foretold by the Prophets that there should a lawe come out of Syon For they were separated for a time frō other people vpon this conditiō that the pure knowledge of god might at length flowe from them vnto the whole worlde Notwithstanding this is the summe that God is not worshipped aright vnlesse he be worshipped according to the certaintie of faith which must needs proceede frō the worde of God wherupon it foloweth y t they fal away vnto idolatry whosoeuer they be that depart frō the worde of god For Christe doth in plaine wordes testifie that an idol or vaine fictiō is set vp insteed of God where mē are ignorāt of the true god hee doth cōdemne all those of ignorāce vnto whō god hath not reuealed himself For so soone as we are once destitute of the light of his word darknes blindnes do reigne And we must note y t when the Iewes had brokē the couenaunt of eternal life with their vnfaithfulnes which was established with their fathers they were depriued of that treasure which they kept then as yet for they were not as yet driuen out of the church of God Nowe seeing that they denie the sonne they haue nothing to doe with the father The same must we thinke of all those who haue fled frō the pure faith of the gospel vnto their own inuentions Howsoeuer they flatter themselues in their stoutnes who worship god according to their own mind or mens traditiōs yet this one voyce thūdering out of heauē doth ouerthrow whatsoeuer diuine holy thing they think they haue You worship that which you knowe not Therefore to the end our religion may be approued of God it must needes leane vnto the knoweledge conceiued out of his worde 23 But the houre commeth and now is The latter member concerning the abrogation of the legall worship followeth VVhen he saith that the houre commeth or shall come he teacheth that the order deliuered by Moses shall not be perpetuall Heb. 9. 10. VVhen he saith that the houre is nowe he maketh an end of the ceremonies and so he telleth her that the time of reformation is fulfilled In the meane while he alloweth the Temple the Priesthood and all rites annexed thereunto as touching the vse of the time past Furthermore to the ende he may declare that God will neither bee worshipped at Ierusalem nor in mount Garizin he taketh vnto himself a deeper principle namely that the true worship of him cosisteth in the spirite For thereupon it followeth that he is rightly called vppon euery where Yet first of all here may a question be asked why and in what sense the worship of God is called spirituall To the end wee may vnderstand this we must note the opposition betweene the spirite and the external figures as betwene the shadowes and the truth Therefore the worship of God is said to consist in the spirite because it is nothing els but the inward faith of the hearte which bringeth forth inuocation secondly the puritie of conscience the deniall of our selues that beeing giuen to obey God we may be vnto him as holy sacrifices Heerupon ariseth another question whether the fathers did worship him spiritually vnder the lawe or no I answere seeing that God is alwayes lyke to himselfe hee allowed no other worship from the beginning of the worlde saue the spirituall worship which was agreeable vnto his nature VVhich thyng Moses doth sufficiently testifie who doth in many places declare that the ende of the lawe did tend to no other end but that the people shold cleaue vnto God with faith and a pure conscience And the prophetes doe more clearely expresse the same when as they sharply inueigh against the hypocrisie of y e people because they thought they had satisfied God after they had offered their sacrifices and executed that externall pompe It is no need to inferre many testimonies here which are common euery where yet are there most notable places before all other in the fiftie Psalme the second of Isayas verse the fiftie eight and threescore and sixt Micheas the fift Amos the seuenth But
the worship of God was in such sort spirituall vnder the law that yet notwithstanding being intangled in so many external ceremonies it did seeme to smell of some carnall and earthly thing Therefore Paule calleth the ceremonies the flesh and the beggerly elemēts of the world In like sort the Authour to the Hebrewes saith that the old sanctuarie with his appurtenances was earthly Therefore we may fitly say that the worship of the law was in his substance spirituall in respect of the forme it was after a sort carnall and earthly For all that way was shadowish the truth whereof appeareth now plainely Nowe we see wherein the Iewes did agre with vs and wherein they did dissent from vs. God would in all ages be worshipped with faith prayers thansgiuing purenesse of heart and innocencie of life neyther was he euer delighted in any other sacrifices but there were in the lawe diuers additions so that the spirite and truth did lye hid vnder diuers shadowes but now the veile of the Temple beeing rent there is nothing obscure or couered VVe haue indeede at this day certaine externall exercises of godlinesse whereof our ignorance hath neede but suche is their meane and sobrietie that they doe not darken the plaine truth of Christ. Finally we haue that plainely expressed which was shadowed vnto the fathers And this difference was not only confounded in time of poperie but quite ouerthrowen For there is no lesse thicknesse of shadowes there then there was in times past in time of Iudaisme But it cannot be denied that Christe doth here put a manifest difference betwene vs and the Iewes Out at what starting holes soeuer they seeke to escape it is manifest that we are only vnlike to the fathers in the externall forme because that they worshipping God spiritually were tyed to ceremonies which were abolished by the cōming of Christ. Therfore so much as in them lyeth they spoyle the Church of Christe of his presence whosoeuer doe burthen the same with an immoderate companie of ceremonies Neither doe I passe for these vaine colours that many of the common people haue as great neede of such helpes at this day as they had in times past amongest the Iewes For wee must alwayes respect after what sort the Lord would haue his Church to be gouerned because he alone knoweth best what is expedient for vs. And it is certayne that nothing is more contrary to the order which God hath appoynted then the grosse and twice carnall pompe which reigneth in papistrie The shadowes of the lawe indeede did couer the spirite but these visares doe altogether disfigure him VVherefore wee must in no case winke at such filthie and vnseemely corruptions Howsoeuer craftie men or those who are too fearefull to correct vices doe obecte that these are thinges indifferent and that therefore they are indifferētly to be taken truly it is not tollerable that the rule which Christ hath prescribed should be violated The true worshippers Christ seemeth briefly by the way to touche the stubbor nesse of many whiche brake foorth afterwarde For we know how stoutly the Iewes did defend the ceremonies whereunto they were accustomed Although this sentence reacheth further For seeing that he knew that the worlde would neuer be free from corruption therefore he separateth the true and right worshipers from the peruers and feigned VVith which testimonie being furnished let vs not doubt to condemne the Papistes in al their inuentions and to contemne their reproches For what need haue we to feare when we heare that this bare and plaine worship doth please God which the papistes doe contemne because it is not full stuffed with ceremonies And what doth the vaine pompe of the fleshe profite them whereby as Christ doth testifie the spirit is extinguished It appeareth plainly by that which goeth before what it is to worship God in spirite and truth namely taking away the shadowes of the olde rites simply to retaine that which is spirituall in the worship of God For the truth of Gods worship consisteth in the spirite the ceremonies they were a certaine accidentall thing And heere we must note againe that truth is not compared with lying but with the externall accession of figures so that the substance of the spirituall worship is pure and plaine as they say 24 God is a spirite This is a confirmation drawen from the verie nature of God Seeing that men are flesh it is no maruell if those thinges please them which are aunswerable to their nature Hereupon it commeth to passe that they inuent manie things in the worship of God whiche being full of vaine boasting haue in them no soundnesse But it is meete for them first of all to weigh this throughly that they haue to do with God who doth no more agree with the flesh then fire with water This one cogitation only ought to suffice to bridle the wantonnesse of our wit when as we are occupied about the worshipping of God that hee is so vnlike vnto vs that those thinges which please vs doe most of all displease him But admit hypocrites be so blinded with their pride that they are not afraide to make God subiect to their will or rather luste yet let vs know that this modestie hath not the lowest roome in the worship of God howsoeuer we thinke it pleaseth according to the flesh Furthermore because we cannot ascend vnto his hignesse let vs remēber that we must fet a rule out of his word wherby we may be directed The fathers doe oftentimes cite this place against the Arrians to proue the diuinitie of the spirite but it is falsly wrested thyther because Christ doth in this place simply affirme that his father is of a spirituall nature and that therefore he is not moued with friuolous thinges as men are wont by reason of their lightnes 25 The Mesiias shall come Although religion was vncleane and mixed with many errors amongest the Samaritanes yet were there certaine groundes which were taken out of the lawe imprinted in their mindes as was this of y e Messias And it is likely that seeing that the woman did gather out of Christ his wordes that there was an vnwonted kinde of change at hande which shoulde befall the Churche of GOD shee did straightway call to minde Christ vnder whom they hoped for a perfect manifestation of all thinges VVhen she saith that the Messias shal come she seemeth to speake of a time that was nigh at hand And truly it appeareth euery where by many arguments that the mindes of all menne did then wayte for the cōming of the Messias who should restore things which were miserablie destroyed and gone to decay This is out of doubt that the woman preferreth Christ before Moses and all the prophetes in the office of teaching For she comprehendeth three thinges in a few wordes First that the doctrine of the law was not altogether perfect but that there were only rudiments deliuered there For vnlesse there had been a
despice him therefore For such is the vnthankfulnes of men that they doe alwaies willingly find matter to erre in esteeming the workes of God If God doe worke by ordinarie meanes and by a common way as they say these meanes which appeare vnto the eyes doe hinder vs like vailes from seeing the hand of God therefore we acknowledge nothing then but that which is humaine But and if the vnwonted power of God doe appeare aboue both the order of nature and the meanes which are commonly knowen we are astonied that passeth away as a dreame which should haue moued al our senses throughly For which is our pride wee make no account of that the reason whereof doth not appeare This was a merueilous token of the grace and power of God that Christ being taught of no master did yet notwithstanding excell in the excellent knowledge of the scripture yea he that was neuer a scholler was a most excellent teacher master And for this cause do the Iewes despice the grace of god because it doth exceede their capacitie Therefore being admonished with this example let vs learne to vse greater reuerence in weighing the workes of God then we are wont 15 My doctrine is not mine Christ telleth the Iewes that that whiche was vnto them an offence is rather a ladder which ought to carry them vp to behold the glory of God as if he shold say VVhen as you see a teacher that is not trayned vp in the schoole of men confesse that hee is taught of God For the heauenly father would therfore rather haue his sonne to come out of a carpenters shop then out of the schooles of the Scribes to the ende the beginning of the Gospell might be more famous least any man shoulde thinke that it was forged vppon earth or least any man shoulde feigne that man is the authour thereof So likewise Christe did choose to himselfe ignorant men and idiots to be his Apostles and he suffered them to continue in grosse ignorance three yeeres that being taught in one moment he might bring them foorth as newe men and consequently as angels which came downe from heauen In the mean season Christ sheweth from whence we must set the authority of the spirituall doctrine namely frō god alone And wheras he denieth y t the doctrin which is his fathers is his he hath respect vnto the capacitye of the auditorie therein who had no higher opinion of him but that he was a man Therefore by a concession or graunting he suffereth himselfe to be thought so to differ from the father that notwithstanding he speaketh nothing but that which he commaunded The summe is that that which he teacheth in his fathers name is not mans neither did it proceed from man that it may be freely contemned VVee see with what argumeent he winneth authoritie to his doctrine namely by referring it vnto god the author therof VVe see also by what right reason hee desireth to bee heard namely because hee is sent of his father to be a teacher Therefore it is meete that hee haue both these whosoeuer doeth take vppon him the office of teaching and will be beleeued 17 If any man will A preuention which cutteth of contrary obiections For seeing that he had there many aduersaries euerie man might easily murmur against him why doest thou tell vs of the name of God from whom we doe not acknowledge that thou camest VVhy doest thou enforce vpon vs that principle which we do not graunt vnto thee that thou teachest nothing but that which he commaundeth thee Therefore Christ gathereth here that right iudgement doeth flowe from the feare of God and reuerence therefore if they had their mindes framed vnto the feare of God they should easily know whether that be true or no which he preacheth VVherby he toucheth them also by the way For how commeth it to passe that they cannot discerne saue only because the chiefe point of vnderstanding faileth them namely godlinesse and the desire to obey God This sentence is chiefly to be noted Satan lyeth in wayte for vs continually and he setteth snares on euery side that hee may take vs by his subtiltie In this place Christ armeth vs very well to take heed that we may neuer be subiect to his seducings namely if we be readie to obey God he will not faile vs but will lighten vs with the light of his spirite that we may be able to discerne between truth and lying Therefore there is nothing which hindereth vs from iudging aright saue only because we are vnapt to be taught and stubborne and we are iustly punished for our hypocrisie so often as Satan doth delude vs. So Moses telleth vs that when as false Prophetes arise we are tempted prooued of the Lord because they shall neuer be deceiued that shal be of a right heart Heereby it appeareth how wickedly and foolishly many men doe keepe back themselues from all studie desire to learne with this feare whilest that they are afraid least they should erre as if it were spoken in vaine knock and it shall bee opened vnto you But let vs rather not doubt but bee fully perswaded that the spirite of discretion is giuen vs to be our continuall guide if we be wholy giuen to serue and obey God If other men be desposed to erre they shall at length perceiue how vaine the cloakes and colours of their ignorance are And truly whosoeuer doe doubt at this day and had rather nourish their doubting then either by reading or hearing earnestly to enquire where the truth of God is we see that these men doe carelesly contemne God in generall principles One man will say that he prayeth for the dead because distrusting his owne wit he dare not condemne that which wicked mē did inuent concerning Purgatorie In the meane season he will graunt himselfe libertie to play the whoremonger Another man will say that hee hath not wit enough to distinguish betweene the pure doctrine of Christe and the corrupt inuentions of men in the meane while hee will haue enough to steale and forsweare Finally all these men who will holde nothing who pretende the vayle of doubting in matters which at this day are called in question do bewray their manifest contempt of God in matters which are nothing darke Therfore there is no cause why wee shoulde marueile that the doctrine of the Gospel is at this day receiued of very fewe seeing that the feare of God is so rare in the worlde And in these words of Christ 〈◊〉 contained a true definition of godlinesse namely when as we are readie to follow the will of God with all our heart which no man can do vnlesse he do abandon himselfe in his owne conceit Or I speake of my selfe VVe must note how Christ woulde haue vs to iudge of euerie doctrine For he will haue vs to receiue that without doubting which is of God and doth freely permit vs to refuse y t which is
in the Gospel replenished with power wisdome righteousnesse puritie life and with al the giftes of the spirite And he doth here confirme the promise more plainely which we touched of late for he teacheth that he hath store wherewith he is able to refresh vs sufficiently It is indeede a metaphore hard enough at the first sight whē as he saith that there shal floods of liuing water flow out of the belly of the faithfull yet is the sense no whit doubtfull that the beleeuers shall neuer want any spiritual good thing He calleth that liuing water the spring whereof doth neuer waxe drie neither doth the continuall flowing cease I expounde that the manifold graces of the spirite are called floods in the plurall number whiche are necessarie vnto the spirituall life of the soule To bee briefe aswell the perpetuitie of the giftes of the spirite as the aboundance thereof is promised vs in this place Some doe thinke that waters doe flow out of the bellie of the beleeuers when as he that is endowed with the spirit doth impart some part vnto his brethren as there ought to be a mutuall participation amongest vs. Notwithstanding the sense seemeth to me to bee more simple that whosoeuer shall beleeue in Christ he shall haue a well of life as it were springing in him Like as Christe said before in the fourth Chapter Hee that shall drinke of this water shall neuer bee a thirst For whereas the ordinarie drinke doth only quenche the thirst for a short time Christ saith that we doe draw vp by faith the spirite whiche is a fountaine of water leaping out vnto eternall life And yet notwithstanding he doth not teach that the faithfull are so full of Christe the first day that they are afterward neither an hungred nor a thirst but rather that the enioying of Christ doth kindle a new desiring of him and the sense is that the spirit is like to a liuely fountain which runneth alwaies in the faithfull Like as Paule also doth testifie that he is life in vs although we doe yet carry about the matter of death in the relikes of sin And truly seeing that euerie one is made partaker of the giftes of the spirite according to the measure of his faith there can no perfect fulnes thereof be had in this life But in the mean season the faithful do so aspire oftentimes vnto new encreasings of the spirit by going forward in faith that the first fruites which they haue are vnto them sufficient vnto the continuaunce of life But heereby wee are also admonished howe small the measure of our faithe is seeinge that the graces of the spirit do scarse drop by little little in vs which should run like floods if we did yeeld vnto Christ due place as we ought that is if faith did make vs able to receiue him As saith the scripture Some doe restraine this vnto the former member other some vnto the latter but I doe extend it vnto all the whole sentence Againe in my iudgement Christ doth not here assigne any certaine place of the scripture but he taketh a testimonie from the commō doctrine of the Prophets For so often as the Lord promising the aboundance of his spirite doth compare it vnto liuely waters he doth chiefly respect the kingdome of Christ and directeth the minds of the faithfull thyther Therfore all the prophesies concerning the liuely waters haue their fulfilling in Christ because he alone hath opened and reuealed vnto vs the hidden treasures of God Therefore the graces of the spirite are powred out vpon him that wee may all draw of his fulnesse Therefore they are worthie miserablie to perishe who being called so gently and mercifully of Christ doe wander hyther and thither He spake of the spirite The spirite is sometimes called by the name of water because of the cleannesse because it is proper to it to purge our filthinesse but in this place and such like the maner of this phrase is vnlike namely that we are destitute of all ioyce and humor of life saue only whenas the spirit of God doth quicken vs doth water vs as it were with a secret force And here is the figure Synecdoche vsed because all y e parts of life are comprehended vnder one worde water VVhence we do also gather that whosoeuer are not regenerate with the spirite of Christ they are to bee accounted as dead howsoeuer they boast themselues as if they did liue For the spirite was not yet VVe know that the spirit is eternall but the Euangelist saith that that grace of the spirite which was powred out vpon men after Christ his resurrectiō did not appeare openly so long as Christ was conuersant in the world vnder the humble shape of a feruaunt And he speaketh comparatiuely like as when the new Testament is set against the olde God promiseth his spirit vnto the faithful as if he had neuer giuen it vnto the fathers The Disciples had then receiued the first fruites of the spirite for whence commeth faith but from the spirite Therefore the Euangelist doth not simply denie that the grace of the spirit was giuen vnto the godly before Christ his death but that it was not then so apparant as it should be afterward For this is the principall worship of the kingdome of Christe that hee doth gouerne his Church with his spirite But he did then take iust and as it were solemne possession of his kingdome whenas he was lifted vp vnto his fathers right hande It is no marueile then if he did deferre the perfect giuing of his spirite vntill that time Yet there remayneth one question whether he vnderstandeth in this place the visible graces of the spirite or regeneration which is a fruite of adoption I answere that the spirite appeared in these visible giftes as in glasses which was promised by the comming of Christ yet doth hee properly intreat in this place of the power of the spirit whereby we are borne againe and are made new creatures In that therefore that Christe being glorious and indued with great maiestie of gouernment doth sit at the right hand of God but we doe lie vpon the earth poore hungrie and almost voide of spirituall giftes it is to bee imputed to our flownes and weaknesse of faith 40 Therfore many of the companie when they heard these words said This is indeed a Prophet 41 Other some said This is Christ. And others saide shall Christe come out of Galilee 42 Saith not the Scripture that Christ shall come of the seed of Dauid and out of the towne of Bethlehem 43 Therfore there was a strife in the companie because of him Furthermore certaine of them would catch him but no man laid handes on him 40 Therfore many of the companie Nowe the Euangelist reciteth what fruit did spring of the last sermon namely that whilest one thought one thing another another there arose dissention amongest y e people VVee must note that Iohn speaketh not of the
the Euangelist termeth that faith vnproperly which was only a certaine preparation vnto faith For he speaketh no higher thing of them saue onely that they were bente to receiue Christe his doctrine whereunto the next admonition doth also appertaine 31 If you shall abide in my worde Christ doth in this place first of al admonish vs that it is not sufficient if a man begin well vnlesse his proceedings euen vnto the end be answerable By this meanes doth he exhorte those who haue tasted his doctrine vnto the perseuerance of faith whē as he affirmeth that they are his disciples in deede who haue taken deep and sure roote in his worde that they may abide in him He giueth vs to vnderstand that there bee many disciples by profession who notwithstanding are not Disciples indeede neyther doe they also deserue to bee so accounted And he distinguisheth his from hypocrites by this marke that they who haue falsly made their bragge of faith doe either faint so soone as they are begunne to runne or els in the middest of the race but the faithfull goe constantly forwarde vnto the mark Therfore muste wee bee constant that Christe may take vs for his Disciples 32 Yee shall know the truth Hee saith that they shall know the truth who were come vnto some knowledge therof They were as yet very rude and scarce taught in their A B C vnto whom Christ speaketh therefore it is no maruell if hee promise vnto them greater vnderstanding of his doctrine but the sentence is generall Therfore how muche soeuer euery one of vs hath profited in the gospel let him know that he hath neede of new encreasings And Christ vouchsafeth to bestow this reward vpon the constancie of his that he maketh himself more familier with them Although he doth nothing els by this meanes but augment the other gift least any man should thinke that there is any thing repaied vnto mans merit For it is he that fastneth his word in our harts by his spirite the same doth dayly wipe away the clowdes of ignorance in our mindes which do darken the brightnesse of the Gospel Therfore to the end the truth may be reuealed vnto vs to the full we must striue to attaine vnto the knowledge therof with an earnest and constant affection Furthermore it is the same no other truth which Christ teacheth his from the beginning vntill the end but whom he doth lighten a litle in the beginning as it were with small sparkles those doth he at length lighten with perfect light So that the faithfull vntill they shal be fully confirmed are after a sort ignorant of that which they know Notwithstanding there is no so obscure or small knowledg of faith whiche is not effectuall vnto saluation The truth shall make you free He commendeth the knowledge of his Gospel for the fruite which we reape therof or which is all one for the effect namely that it maketh vs free Furthermore this is an vncomparable good thing VVhereupon it followeth that there is nothing better or more to be desired then the knowledge of the Gospell All men do feele bondage and confesse that it is a most miserable thing seeynge that the Gospell deliuereth vs from it it followeth that the treasure of blessed life proceedeth from the same Now must we note what maner libertie Christe speaketh of in this place namely such as setteth vs free from the tyrannie of Satan sinne and death And if sobeit we obtaine the same by the benefit of the Gospel it appeareth hereby that we are all the seruaunts of sinne by nature Furthermore wee must also know the manner of this deliueraunce For so long as we are gouerned by our owne wit and vnderstanding we are the bondslaues of sin but when the Lorde doth regenerate vs with his spirite hee doth also make vs free that being loosed from the miserable snares of Satan we may of our owne accorde obey righteousnesse But regeneration commeth from faith whereby it appeareth that libertie commeth from the Gospel Now let the Papists be packing let them proudly extoll their free will but let vs being gilty in our own cōsciences of our own bondage let vs I say boast only of Christ who is our deliuerer For euen for this cause is the Gospel as it were the rod and signe of our manumission or freedome because it offereth vs vnto Christ and deliuereth vs to bee set free from the yooke of sinne Lastly we must also note this that freedome hath his degrees according to the manner of his faith VVherfore Paul being alreadie set free doth notwithstanding grone as yet desiring to be fully set free 33 The seed of Abraham It is vncertaine whether the Euangelist bringeth in the same men or other speaking I thinke thus that as it falleth out in a great multitude there was answere made vnto Christ and that indeed rather by the despisers then those that beleeued And this is a thing much vsed in the scripture so often as ther is any mention made of the bodie of the people generally to ascribe that vnto all whiche belongeth only vnto the one part Furthermore those that obiect that they are the seed of Abraham that they were alwayes free dyd easily gather out of Christ his wordes that libertie is promised vnto them as vnto seruants They cannot disgest this that they that were an holy elect people should be accounted bond For what did the adoption couenant whereby they were separated from the other nations profite them vnlesse they were counted the children of God Therefore they thinke that they haue iniurie offered them when as libertie is promised vnto them as an accidentall good thing Notwithstanding it may seeme an absurd thing in that they say that they did neuer serue seeing they had byn so often oppressed by other tyrants being then subiect to the Romane Empire they groned vnder the most heauie burden of bōdage Hereby it appeareth how ridiculous their boasting was yet this was some cloake and colour that the vniust gouernment of their enemies did no whit hinder them but that they continued free by right But they erred first in that they did not consider that the right of their adoption was grounded in the mediatour alone For whence came the free seede of Abraham saue only because it is exempted from the common seruitude of mankinde by the singuler grace of the Redeemer And also the other errour is not to bee borne with that whereas they were altogether growen out of kinde yet would they be reckoned amongest the children of Abraham neither did they thinke that it is only the regeneration of the spirit which maketh the lawfull children of Abraham This hath beene a fault almost in all ages too common to referre the extraordinarie giftes of God vnto the beginning of the flesh and to ascribe vnto nature those remedies which god giueth vs to correct our nature In the mean season we see how they do driue away from
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
that they are the children of the diuell For his meaning was to cut of that wherof they made their boast continually that they were perswaded by reason and iudgement to resist 44 You are of your father the Diuell He doth now more fully expresse that which he spake twise obscurely And we must vnderstand the oppositioÌ„ that they could not be so enuious against the son of god vnles they had the continuall aduersarie of God to be their father Furthermore he calleth them the children of the Diuell not only because they doe imitate him but because they are enforced by him to gainstand Christ. For like as we are called the children of God not only because wee are like him but because he gouerneth vs with his spirite because Christe doth liue in vs that he may make vs like vnto the image of his father so againe the Diuel is called their father whose mindes he blindeth whose heartes he pricketh forward vnto all vnrighteousnesse and finally in whome hee exerciseth his tyranny by working mightily But the Maniches did in vaine and foolishly abuse this place to proue their doting For like as when the scripture calleth vs the children of God it doth not referre this vnto the propagation or beginning of the substance but vnto the grace of the spirite which doth regenerate vs vnto newnes of life so this saying of Christ doth nothing appertain vnto the propagation of the substance but vnto the corruption of nature the cause and beginning whereof is the fall of man In that therefore men are borne the children of the Diuell it is not to be imputed vnto the creation but vnto the vice of sinne And this doth Christ proue by the effect because they are bent readily and willingly to follow the Diuell Hee was a manslear He expresseth what these lustes be and he reckoneth vp two kindes crueltie and lying wherein the Iewes were too like Satan In that he saith he was a manslear he meaneth that he imagined mans destruction For so soone as man was created Satan being pricked forward with a wicked desire to hurt did bende all his force to destroy him And Christ doth not meane the beginning of the creation as if God had giuen him a desire to hurt but he vnderstandeth the corruption of nature in Satan which he got to himselfe which appeareth better out of the second member wher he saith that he stood not in the truth For althogh they would escape who feigne that the Diuell was euill by nature notwithstanding these words doe plainely expres a changing vnto worse that therfore SataÌ„ is a lyar because he fell away froÌ„ the truth Therfore in that he is a lyar it is not therefore because he dissented from the truth by nature but because he fell away from the same by a voluntarie fall This description of Satan is verye profitable for vs that euery man may take heede of his subtiltie and also studie to resist his violence and force For he goeth about like a roaring Lion seeking whom he may deuour and he is furnished with a thousand craftes and â—leightes to deceiue wherefore the faithfull ought so muche the more to be furnished with spirituall weapons to fight and to be giuen to watchfull sobrietie that they may watch Now if Satan cannot put off this affection there is no cause why we should be troubled with this as with some new and vnwonted thing when as errours arise for Satan pricketh forward his children as fannes to make mad the world with their errours And it is no maruell if Satan doe so earnestly endeuour to euer runne the truth for it is the only life of the soule Therefore lying hath a most deadly dart to slea the soule Seeing that all men which haue eyes doe see this image of Satan in Papistrie at this day they must first of all consider with what enemie they make warâ—e and secondly â—â—ie vnto the ayd of Christ their captain vnder whose banner they fight That which followeth next because the truth is not in him is a confirmatioÌ„ of the effect or taken as they say from the latter For because Satan hateth the truth neyther can abyde the same but is rather altogether ful of lyes Christe gathereth hence that hee is altogether fallen from the truth and that he is an enemie to the same Therfore let vs not maruel if hee shew some fruite of his Apostacie VVhen hee speaketh a lie They expounde this commonly thus as if Christe dyd denie that lying did belong vnto GOD the authour of nature and dyd rather say that it came from deprauation But I interprete it more simplie that it is the Diuell his common custome to lye and that hee canne doe nothing els but woorke fraude deceite and guile And yet may we fitly gather out of these words that the Diuell hath this vice of himselfe and that it is so proper vnto him that it is also accidentall For whenas Christe maketh the Diuel the craftes man of lying he doth manifestly separate him from God yea hee affirmeth that he is contrarie vnto him To the same ende tendeth the worde father which is added immediately for Satan is called the father of lying for this cause because he is estraunged from God in whome alone the truth abydeth and from whom as from the onely fountaine it floweth 45 And because He confirmeth the former sentence because seeing that they haue no cause to resist saue onely because they hate the truth they doe openly bewray them selues to bee the children of Satan 46 VVhich of you accuseth mee of sinne And if I speake the truth why doe ye not beleeue me 47 He that is of God heareth the words of God yee heare not because yee are not of God 48 Therfore the Iewes answered and said vnto him doe not we say well that thou art a Samaritane and hast a Diuell 49 Iesus answered I haue not a Diuell but I honour my father and yee haue dishonoured mee 50 And I seeke not my glory there is one that seeketh and iudgeth 46 VVhich of you This interrogation proceedeth from boldnes For seeing that he was giltie of no crime hee triumpheth ouer his aduersaries as a conquerour And yet notwithstanding he doth not say that he is free from their slaunders for whenas they had no matter to speake against him yet did they not cease to raile vpon Christ but he vnderstandeth y t there was no fault in him And thus much doth the word elegehein signifie as the latines doe call it rebuking when as any man is founde giltie indeed And yet notwithstanding they are deceiued who thinke that Christe doeth in this place defende his perfect innocencie wherein he alone did excell amongest men insomuch as he was the son of God For this defence must be restrained vnto the circumstance of the place as if he did deny that any thing can bee obiected vnto him for which he is not the faithfull minister of God Like
the right way Therefore vnlesse wee wyll wilfully lay open our selues vnto VVolues and Theeues wee must take good heede that wee bee not deceiued with visured Pastours or sheepe The name of the Churche is honourable and that for good causes but the more reuerence it deserueth the more diligentlye muste wee marke the difference betwene the true Church and the false Christ doth in this place flatly denie that those are to be accounted pastours whiche boast themselues to be such or that those are to be accounted sheep whiche make boast of the outward markes Hee speaketh of the Iewishe Churche and ours is not much vnlike vnto it in this respect VVe must also marke the ende of his purpose whereof I haue spoken namely that weake consciences be not afraide or faint when as they see those enuiously bent against the Gospell who reigne in the Churche in steede of Pastours that they doe not therfore start backe from the faith because they haue but a few of the coÌ„mon sort of christians to be theyr schoole-fellowes in hearing the doctrine of Christ. Hee that entreth not in They deale foolishly in my iudgement which doe subtillie discusse euery part of this parable Let it therefore be sufficient for vs to holde this summe that seeing that Christe maketh the Church like to a sheepfolde wherin God gathereth together all his children he compareth himselfe to the dore because there is no entrance into the Church saue only through him Heereupon it followeth that those are good sheepheardes which lead men straightway vnto Christ that those are truly gathered into Gods sheepefolde that they may bee reckoned in his flocke who addict themselues to Christ alone And all this is referred vnto doctrine For seeing that all the treasures of wisdome and knowledge are hid in Christe Col. 2. 3. Hee which turneth aside from him vnto any other doth neither keepe the way nor enter in by the dore Now whosoeuer will not refuse to haue Christ to be his teacher hee shall easily acquit himself of that doubt which maketh so many to stand in doubt which is the church and who are to be heard in steed of shepheards For if those who are called shepeheards do assay to lead vs away from Christe we must flie from them as Christ commandeth vs as froÌ„ theeues and wolues neither must we linke our selues or haue any fellowship with any other flocke saue with that which coÌ„senteth together in the pure faith of the Gospell For this cause Christ exhorteth his disciples to separate themselues from the vnbeleeuing multitude of all the whole nation that they do not suffer themselues to be ruled by the wicked Priestes and that they permit not themselues to be deluded with vayne names 3 To him the porter openeth If any man list to vnderstande God I doe not gainstand him Yea Christ seemeth in this place to set the iudgemeÌ„t of God against the false opinion of men in allowing pastours as if hee should say the world truly doth for the most part delight in some and doth willingly honour them but God in whose hand the gouernment is doth acknowledge and allow none other saue those whiche leade his sheepe this way In that he saith that the sheepe are called by name I referre it vnto the mutuall consent of faith because the scholler and the teacher are coupled together with one spirite of God that the teacher may goe before the scholler may come after VVhereas some do thinke that the priuate knowledge which the sheepheard ought to haue of euery particuler sheepe is hereby expressed I know not whether it be firme enough or no. 4 Because they know his voice Although he speake in this place of the ministers yet will he not so much haue them heard as God when hee speaketh by them For we must marke the exception which he putteth that he alone is a faithfull pastour of the Church who gouerneth his sheepe vnder Christ his guiding And we must note the reason why the sheepe are said to followe because they knowe to discerne the sheepeheardes from wolues by the very voyce This is the spirite of discreâ—ion whereby the elect doe know the truth from the false inuentions of men Therefore in the sheepe of Christ there goeth before the knoweledge of the truth then there is added thereunto an earnest desire to obey that they may not only know what is truth but receiue the same with all their heart And hee doth not only commend the obedience of faith for this cause because the sheepe do come quietly together when they heare the shepheards voyce but also because the doe not giue care to strange voyces neither are they scattered abroad when any man calleth them or rebuketh them 6 This similitude Behold why they did refuse the light of Christe being pute vp with the light of wisedome for they are ouer dull in a matter not very hard In these wordes They vnderstood not what those thynges 〈◊〉 c. the reading is diuers amongst the Grecians some bokes haue it worde for worde They vnderstood not what things he spake The other which I haue followed is more perfect although the sense come all â—o one ende The third is that they did not acknowlege him to be the sonne of god who spake of himselfe but this is not vsed very much 7 Therfore Iesus said vnto them againe verily verily I say vnto you that I am the dore of the sheepe 8 All which came before mee are theeues and robbers but thy sheepe 〈◊〉 not them 9 I am the doore if any man enter in by mee he 〈◊〉 saued and hee shall goe in and goe out and shall finde pasture 10 The theefe commeth not saue only to steale and kill and destroy I came that they may haue life and that they may haue it more abundantly 7 I am the doore Vnlesse this exposition had been added all the whole speech had been allegoricall Now doth he more plainely expounde that which was the chiefest thing in the similitude when he affirmeth that he is the doore of the sheepe And the summe is this as wee haue saide that the head of all the spirituall doctrine wherewith soules are fed is contained in him VVherupon Paul one of the shepheards 1. Cor. 2. 2. esteemed not to know any thing saue Iesus Christ. For these words import asmuch as if Christ had testified that it was he alone vnto whome we must be gathered Therfore he biddeth all those that desire to be saued come vnto him VVherby he giueth vs to vnderstand that all theyr labour is but lost whosoeuer do striue to come vnto God leauing him because there is but one gate that standeth open and all other entrances whatsoeuer are stopt 8 All which came before mee It is worde for worde All howe many soeuer And those which restraine this vnto Iudas of Galilee and such mysse the marke in my iudgement very much and are farre from Christ his meaning For he doth generally set all
Christ applieth this vnto this present matter that they are called Gods because they are Gods ministers to gouerne the worlde In the like respect the scripture doth also call the Angels Gods because by theÌ„ the glory of God shineth abroade in the worlde VVee must note this phrase vnto whom the worde of God was spoken for his meaning is that they were appointed by the certaine commaundement of God VVhence we gather that empyres and gouerments did not rashly begin neither yet through mans errour but that they were appointed by the will of god because he will haue ciuill order kept amongst men and haue vs gouerned by authoritie lawes In which respect Paule saith Ro. 13. 2. that they rebel against God whosoeuer do resist the power because ther is no power but of God If any man obiect that other callings are of God also and that he alloweth them and that yet notwithstanding husbandmeÌ„ and neatheardes and coblers are not called Gods I answere that this is no generall thing that all those shoulde be called Gods who are called vnto some certaine kinde of life but Christ speaketh of kinges whome God hath extolled vnto an higher degree that they may rule and excell To be briefe let vs know that Magistrates are called gods for this cause because God hath committed vnto them the gouernment Vnder this worde lawe Christ doth camprehend all the doctrine whereâ—y GOD did gouerne the old Church For because the Prophetes were only inâ—â—terpreters of the lawe the Psalmes are also worthilie accounted an addition or appurtenance of the lawe That the scripture cannot be broken importeth as much as that the doctrin of the scripture cannot be violate 36 VVhome the father hath sanctified All the godlly haue a certaine common sanctification but Christ challengeth to himselfe in this place a farre more excellent thing namely that he alone was separated from all other that in him the power of the spirite and the maiestie of God might shew themselues like as he said before chap. 6 27. that he was sealed by the same father And this is properly referred vnto Christ his person in as much as he was reuealed in the flesh Therefore these two are ioyned togeather that he was sanctified and sent into the world But we must also vnderstand to what ende and vpon what condition hee was sent namely that he might bring saluation from God and that he myght in all respectes prooue and shewe himselfe to be the sonne of God You say that he doth blaspheme The Arrians did in times past wrest this place that they might proue that Christ was not God by nature but that he had the diuinitie as it were at the will and pleasure of another But this errour may easily be refuted because Christ doth not in this place dispute who he is in himselfe but what hee ought to bee knowen to be by his myracles in mans flesh For doubtles we can neuer comprehend his eternall diuinitie vnlesse we imbrace him in as much as he was giuen by the father to bee a redeemer Moreouer we must remember that whiche I touched before that Christ doth not plainly and openly as amongest his Disciples testifie who hee is but doeth rather stande vppon the refuting of the slaunder and cauill of his enemies 37 If I doe not the works of my father beleeue me not 38 And if I doe them although you beleeue not mee beleeue the workes that you may know and beleeue that the father is in me and â— in him 39 Therfore they sought againe to apprehend him and hee escaped out of theyr hande 40 And hee went againe beyond Iordan into the place where Iohn did first baptise â—ayed there 41 And many came vnto him and said Iohn truly did no myracle but what thingâ— soeuer Iohn said of him were true 42 And many beleeued in him there 37 If I doe not the workes Least the Iewes shoulde obiect that he did in vaine make his boast of sanctification and whatsoeuer did depende thereupon he doth againe repeate these myracles wherein hee had shewed a most manifest token of his diuinitie And it is a kind of grauntyng as if he should say I will not haue you vpon any other condition bounde to beleeue mee then if the thing it selfe appeare manifestly you may freely reiect me if God doe not openly testifie of me Hee calleth those works the fathers which were in deed diuine wherein there appeared greater power then that they coulde bee ascribed vnto man 38 And if I doe the workes of my father Hee sheweth that they were openly guiltie of wicked and sacrilegious contempt because they giue no honour vnto the manifest workes of God And there is a second graunting when he saith although I suffer you to doubt of the doctrine at least it shall not be lawfull for you to denie that the workes which I haue shewed are of God Therefore you doe openly reiect God and not man And in that he setteth knowledge before faith as if it were inferiour in order he doth it for this cause because he had to doe with vnbeleeuing and froward men who doe neuer yeeld vnto God vnlesse they be ouercome and enforced by experience For the robellions will knowe before they can beleeue And yet notwithstanding God doth so farre foorth beare with vs that the knowledge of his workes may and doth prepare vs vnto faith But the knowlege of God of his hydden wisdome doth follow faith in order because the obedience of faith openeth vnto vs the gate of the kingdome of heauen The father is in mee He repeateth the same thing which hee had saide before in other wordes I and the father are one This is the drift of al that in his administration he differeth not from his father The father saith he is 〈…〉 that is the diuine power doth shew it selfe in me And I am in the father That iâ— I doe nothing without his direction and authoritie so that there is a mutuall coniunction betweene mee and the father Neither doth he speake in this place of the vnitie of the essence but of the reuealing of the diuine power in Christes person whereby it did appeare that he was sent of God 39 Therefore they sought to take him VVithout doubt that they might pull him out of the temple to he stoned by and by for doubtlesse their Iurie was not asswaged with the wordes of Christ. In that he saith that hee escaped out of their handes this could by no other meanes come to passe saue only by the wonderfull power of God VVhereby wee are taught that we are not laide open vnto the lust of the wicked whiche God doth restraine with his bridle so often as he thinketh good 40 Hee went beyâ—â—d Iordan Christ went ouer Iordan least hee should fight continually without any great fruite Therefore he hath taught vs by his example that we must vse opportunitie Concerning the place wherunto he departed reade the 2. chap. ver 28. 41
by some externall figure to the end all men might openly acknowledge that it was spirituall 16 These thinges knew not his disciples at the first but when Iesus was glorified theÌ„ they remembred that these things were written of him and that they had done these things vnto him 17 The multitude therefore which was with him when he called Lazarus out of the graue and raysed him vp from the dead bare him witnesse 18 Therfore the multitude met him because they had hearde that hee had wrought this myracle 19 Furthermore the Pharisees said among themselues yee see that yee preuaile not beholde the world is gone after him 16 These thinges knew not his Disciples As the seede springeth not vppe so sone as it is cast into the ground so the fruit of the works of God appeareth not by and by The Apostles are the ministers of God to fulfill the prophesie but they cannot tell what they doe They heare the peoples crie and that no confused crie but that Christ was plainely saluted as a king yet they doe not as yet vnderstand to what ende this is or what it meaneth Therfore it is vnto them a vaine spectacle vntill such time as the Lorde doth open their eyes VVhen as it is said that they remembred at length that these thinges were written of him the cause of such grosse ignoraunce is noted which went before knowledge namely because they had not the scripture to be their guide and teacher then to directe their mindes vnto the pure and right consideration For we are blinde vnlesse the word of God doe goe before vs. Although euen this is not sufficient that the worde of God doth shine vnto vs vnlesse on the other side the spirite doe illuminate our eyes which should otherwise be blind euen in perfect light Christ vouchsafed to bestow this grace vppon his disciples after his resurrection because the full time was not yet come wherein he poured out abundantly the riches of his spirit vntill such time as he was receiued into the heauenly glory as wee had in the vii chapter ver 39. Let vs learne by this example to iudge of all things which appertain vnto Christ according to the scripture and not according to the propâ—er sense of our flesh Let vs secondly marke that this is a peculiar grace of the spirite that he doeth instruct vs in tract of time least wee be dull in considering vpon the workes of God I interprete this member That these things were written of him and that they had doone these thinges vnto him thus that the disciples did then first of all remember that these thinges were not done vnto Christ rashly and that these men did not rashly mocke him but that all this businesse was gouerned by the prouidence of God because it was requisite that all these thinges should be fulfilled which were written Therfore resolue it thus They did these things vnto him as they were written of him 17 The multitude bare him witnesse Hee repeateth that againe which he had said alredie that many being stirred vp with the fame of so great a myracle came to meete Christ. For they went out by troupes for this cause because the rumour of the raysing againe of Lazarus from death was euery where dispersed Therefore these men had iust matter and cause ministred vnto them to giue the honour due vnto Christe vnto the sonne of Marie seeing that such excellent power of his was made knowen vnto them 19 Yee see that ye preuaile not By these wordes they pricke forwarde themselues vnto greater madnesse For it is a certaine vpbraiding of sluggishnesse as if they shoulde say that the common people fell away vnto Christ because they themselues were too flacke and faint harted This manner of phrase is common amongest desperate fellowes when as they prepare themselues to assay euen the verye last and vttermost things But and if the enemies be so stubbornly bent to do euil we must be farre more constant in a good purpose 20 And there were certaine of those that went vppe to worship on the holye day Greekes 21 Therefore those men came vnto Phillip which was of Bethsaida of Galilee and requested him saying Syr wee will see Iesus 22 Phillip came and tolde Andrew againe Andrew and Phillip tell Iesus hymselfe 23 And Iesus answered them saying the houre commeth and now is that the sonne of man must be glorified 24 Verily verily I say vnto you vnlesse the wheat corne when it is fallen into the earth shall die it abideth alone but if it dye it bringeth forth much fruite 25 He that loueth his life shall destroy it and he that hateth his life in this world shall keepe it vnto eternall life 26 If any man will serue mee let him follow mee and where I am there shall my minister bee also and if any man shall serue mee him shall the father honour 20 And there were certaine I doe not thinke that they were Gentiles or vncircumcised because it followeth shortly after that they came to worship And this was straitly forbidden by the lawes of Rome and the procoÌ„sules and other Magistrates did sharpely punish it if any man were founde which fell vnto Iudaisme hauing left the worship of his Countrie It was lawfull for the Iewes which were dispersed through Asia and Grecia to come ouer the Sea to offer sacrifice in the Temple Secondly the Iewes woulde neuer haue suffered the Gentiles to be mingled amongest them in that solemne worship of God because they would haue thought that both the Temple and themselues and the sacrifices were polluted by this meanes And although they came of the Iewes yet because they dwelt farre beyonde the Sea it is no maruell if the Euangelist bring them in as strangers and men whiche knewe not al those things which were then done at Ierusalem or at the places nigh thervnto Therfore his meaning is that not only the inhabitants of Iurie which came out of the villages and cities vnto the feast did intertaine Christe as a king but that his fame was spread abroade also vnto those that dwelte beyonde the Sea whiche came from farre Countrie To worship They might doe this also in their countrie but Iohn speaketh of a solemne kinde of worship which was ioyned with the sacrifices For although religion and godlinesse were not tyed vnto the Temple yet was it not lawfull to offer sacrifices vnto God any where els Neyther had they the ark of the testimonie which was a tokeÌ„ of Gods presence any where els Euery man did worship God dayly spiritually at his owne house yet was it requisite that the holy men whiche were vnder the lawe shoulde outwardly professe religion and that they shoulde make suche profession as was commaunded by Moses that they shoulde present them selues in the Temple before the face of the Lorde and vnto this end were the festiuall dayes appoynted If so bee it these menne dyd take suche a longe iourney not without greate charges
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
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
displease the more part of meÌ„ For we may redily obiect that many whiche are of the world namely whoÌ„ the filthy coÌ„fusioÌ„ of all thinges deliteth do fauour their doctrine again many of the world do hate it because they are desirous to haue the politike order remaine 20 Remâ—mber the word It may also be read in the Indicatiue mode You remeÌ„ber but without any great alteratioÌ„ of the sense yet in my iudgement the Imparatiue mode doth the better agree And it is a coÌ„firmatioÌ„ of the sentence next going before where Christ said that the world hated him who did excel his disciples For it is not meet that the seruant should bee in better estate theÌ„ his master Furthermore after that he hath spoken of the persons he maketh meÌ„tioÌ„ also of the doctrine for there is nothing that troubeth the godly more then wheÌ„ they see the doctrine whiche is gods proudly coÌ„teÌ„ned of men For it is an horrible monster the beholding wherof may make the strongest breast heart quaile But whilest that on the other part we remember that the sonne of God himselfe did no lesse trie stubbornnes there is no cause why we should maruel that y e doctrine of god is so little reuereÌ„ced amoÌ„gst meÌ„ In that he calleth it their his doctrine it is referred vnto the ministerie There is one onely master of the Church but he would haue his doctrine which he taught first to be preached afterward by his Apostles 21 But all these things Because the fury of the worlde is monstrous whilest that it rageth so against the doctrine of saluation Christe sheweth a reason thereof because it is carried headlong into destruction through blinde ignoraunce For no man would warre against God openly therefore it is blindnesse and ignoraunce of God which causeth the worlde so carelesly to fight against Christ. Therefore we must alwayes haue respect to the cause neither can we haue any true consolation any where els saue only in the testimonie of a good conscience Hereby must our mindes be lifted vp likewise vnto thankfulnesse that whilest that the world doth perish in the blindnesse thereof God hath vouchsafed to make vs partakers of his light Neuerthelesse we must hold that the hatred of Christ doth proceede from the dulnesse of the minde whenas God is not knowen For as I say oftentimes vnbeliefe is blinde not that the wicked doe vnderstand and perceiue nothing but that all their knowledge is confused and doth vanish away straightway which thing I haue handeled more at large els where 22 If I had not come and spoken vnto them they should haue no sinne but now they haue no excuse for their sinne 23 Hee that hateth me hateth my father also 24 If I had not done the workes amongest them which no other man hath done they should haue no sinne but now they haue both seene and also heard both mee and my father 25 But that the worde which is written in their law may be fulfilled they hated me for nothing 26 And when the comforteâ— shall come when I will sende vnto you from my father the spirite of truethe whiche proceedeth from the father hee shall testifie of mee 27 And you doe also testifie because you are with mee from the beginning 22 If I had not come In that he said that the Iewes hated the gospel because they knew not God least any man should thinke that this serueth to mittigate their offence hee addeth that they were maliciously blinde as if a man shoulde shut his eyes least hee bee compelled to behold the light For otherwise it might haue beene obiected againste Christe if they know not thy father how is it that thou doest not redresse their errour VVhy hast thou not at least tryed whether they were altogeather vnapt to bee taught or no Hee answereth that he hath executed the office of a good and faithfull teacher but all in vaine because malice woulde not suffer them to returne vnto foundenesse of minde Furthermore his meaning was to make all men afraide vnder theyr person who doe either refuse the truth of God when it is offered vnto them or resist the same willingly when they knowe it And although there remaineth terrible vengeance of God for them yet Christe hath respect rather vnto his Disciples that hee may encourage them with certaine hope of victorie least at any time they yeelde vnto the wickednes of the wicked For whenas we heare that such is their end wee may triumph now as it were in the middest of the battell They shoulde haue no sinne Christ seemeth to graunt by these wordes that only vnbeliefe is sinne and there be some which thinke so Augustine thinketh somewhat more soberly yet the commeth vnto the same sense For because faith remitteth and blotteth out all sinnes hee saith that it is only the summe of vnbeliefe that condemneth This is truly said forasmuch as vnbeliefe doth not only keepe men from beeing deliuered from the giltinesse of death but it is the fountaine and cause of all euill But all that disputation doth nothing appertaine vnto this present place For this word sinne is not taken generally but according to the circumstance of the cause which is handeled as if Christ should say that their ignoraunce is by no meanes excusable because they had malitiously refused God in his person Likeas if we call him giltlesse iust and pure whom we will acquit of one fault only wherof he was giltie Therfore that absolution of Christe is restrained vnto one kinde of sin because he taketh from the Iewes their cloake of ignorance in the contempt and hatâ—ed of the Gospell Yet heere ariseth a newe question as yet whether vnbeliefe were not sufficient to condemne men before the comming of Christ or noe And there be frantike fellowes who gather falsly out of this place that whosoeuer died before Christs comming without faith they were in a doubtfull and suspensed state vntill Christ did shew himselfe vnto them As if there were not many places of scripture extant whiche testifie that the onely conscience was sufficient to make them guiltie Death saith Paule Rom. 5. 14. reigned vntill Moses in the worlde And in another place in the same Epistle 2. 12. he teacheth that they shall perish without lawe which haue sinned without lawe Then what is Christ his meaning Truly there is a graunting in these wordes whereby hee giueth vs to vnderstande that there remaineth nothing for the Iewes which they can pretend to mittigate their fault after that they haue reiected life willingly and wittingly when it was offered vnto them So that the excuse whiche hee graunteth them doth not quite acquit them but doeth only extenuate the greeuousnesse of the wickednesse according to that the seruaunt which knoweth the will of his master and despiceth it shal be sorer beat Luke 12. 47. For Christ meant not to promise pardon vnto others but to holde his enemies conuicted who had reiected the grace of God stubbornly to the
is giuen him and so may fulfill al things Finally he filleth the world with the smel of his righteousnes out of his heauenly glory And the spirite pronounceth by the Gospell that this is the onely meanes whereby we are iudged iuste Therefore this second degree is fet from the conuiction of sin that the spirite may conuince the worlde what is to be accounted true righteousnes to wit Christ hath appointed and ordained the kingdome of life by his ascending into heauen and he sitteth now at the right hand of the father to the end he may establish true righteousnes 11. And of iudgement Those that take this word iudgement for damnation they want not a reason for the same because Christ addeth immediately that the prince of the world is iudged But as I thinke the other sense dooth better agree to witte that so soone as the light of the Gospell is once lighted the spirite reuealeth that the state of the world was rightly and orderly framed by the victory of Christ whereby he threwe down Sathan his empyre as if hee should saye that this is the true restoringe whereby al things are reformed when as Christ himselfe possesseth the kingdome alone hauing subdued and conquered Sathan Therefore iudgement is set against confused and disordered things or that I maye speake more brieflye it is contrarye to disorder as if a man should call it rightnesse or straightnesse in whiche sense it is oftentimes taken in the scripture The sense therefore is that so long as Sathan ruleth he mixeth and troubleth all thinges so that there is a filthy and euill fauoured confusion of the workes of God but when as he is stripped of his tyrannye by Christ then is the world reformed and there appeareth good order So that the spirite conuinceth the world of iudgment that is that Christ restoreth and bringeth those things in order which were gone to decay before hauing ouercome the prince of iniquitie 12. I haue yet many thinges Christ his sermon coulde not preuaile so much amongst his disciples but that their rudenes did cause them doubt as yet in many thinges yea they did scarse taste of those thinges whiche ought to haue refreshed them throughly vnlesse the weakenes of the flesh had hindered them Therefore it could not be but that acknowledging their own want they shuld feare and stand in doubt Therefore in that he saith that they are vnable to beare thē if he shall tell them more and higher things it tendeth to this end that being incouraged with the hope of better profiting they bee not discouraged For it was not meete that they shuld measure the grace wherwith they shuld be endowed according to the present feeling seeing they were so farre from heauen In summe he biddeth them be of good courage how weake soeuer they be now But beecause they had no vnderpropping whereunto they might leane saue onely doctrine Christ telleth them that he had tempered the same so that they might receiue it yet so y t they are to hope for an higher and more plentifull shortly as if he shuld say if that be not yet sufficient to establish you which you haue heard of me suffer a litle for ye shal shortly be taught by the spirit and then shall ye want nothing hee shall resolue that which is yet rude in you Nowe the question is what those thinges were whiche the Apostles were not sitte to learne as yet To the end the Papists may thrust in their owne inuentions in steede of Gods oracles they do wickedly abuse this place Christe promised say they vnto the Apostles new reuelations therefore they must not stay in the scripture aboue which he calleth his First of all if we will say as Augustine saith we shal answere readily His wordes are these seeing that Christ held his peace which of vs can saye that they are these or these thinges or if hee dare saye so how will hee prooue it who is so vaine or rashe who although hee say those thinges which are true canne affirme without any diuine testimonie that those are the thinges which the Lord would not vtter at that time But wee haue a surer reason out of Christ his wordes to refute them The spirite is called the perfect maister of truth whom Christ promysed to his Apostles And why was hee promised saue only that they might deliuer with their handes the wisdome which they receiued from him The spirit was giuen them who being their guide and directer they executed the office which was enioyned them The same spirit had brought them into all trueth when as they cōprehended in writing the sum of their doctrine VVhosoeuer thinketh that there ought any thing to be added to this doctrine as if it were lame and but halfe full and perfect he doth not only accuse the Disciples of fraudulent dealing but he doth also blaspeme the spirit If the doctrine which they didde write had proceeded from fresh water soldiours and nounces the addition had not beene superfluous but now fithence that their writinges are as it were the euerlasting tables of that reuelation which was promised them and giuen them there can nothing be added vnto them without doing cruell iniury to the spirite Furthermore the Papists are more then ridiculous when as they are come to the matters themselues For they define that those secretes which the Apostles were vnable to bere were childish diriges then which there is nothing more vaine or foolysh Forsooth spirite must needes come downe from heauen that the Apostles might learne how to hallow the chalices with their altars how to baptise Belles how to blesse holy water and how to celebrate Masse Therfore how doe noddies and children learne these thinges which haue them at their fingers endes Therefore it is most manifest that the Papists doe mocke God seeinge that they feigne that those thinges came downe from heauen which doe no lesse smell of the misteries of Ceres and Proserpina then they are contrary to the sincere wisdome of the spirite But let vs vnlesse we will be vnthankfull to God reste vppon that doctrine whereof the Apostles were the aucthors as their writinges declare seeing that the chiefest perfection of the heauenly wisdome is deliuered vnto vs there which may make the man of GOD perfect Colloss 1. 28. Let vs not thinke that it is lawefull for vs to goe beyond the same For our height and breadth and depth are placed in that that we knowe the loue of God shewed vnto vs in Christe Ephe. 3. 18. This knowledge excelleth all knowledge as saieth Paule Like as when he teacheth that all the treasures of wisdome and knowledge are hidden in Christ Colloss 2. 3. hee forgeth not an vnknowne Christ but him whome he had liuely depaynted by his preaching that he may be seene as it were crucified before our eyes as hee saith vnto the Galathians the third chapter the first verse But least there shoulde anye doubt remaine Christe declareth afterwarde by his owne wordes
the person of y e mediator who appeared for a time vnder the person of a seruaunt And now hee commaundeth his Disciples to lift vp their senses straightway into heauen whenas they shall begin to lacke externall ayde VVhereby we gather that Christ doth no lesse keepe the faithfull at this day then in times past but after another sort because his diuine maiestie appeareth manifestly in them VVhom thou hast giuen mee He vseth the same argument againe that it is an vnmeete thing that the father should cast away those whome his sonne kept at his commaundement euen vntil the end of his ministerie as if he should say I haue faithfully executed perfourmed that which was enioyned mee by thee least any thing should perish in my hande nowe seeing that thou takest that againe which thou hadst giuen me to keepe it is thy part and duetie to prouide that it may remaine safe VVhereas he acepteth Iudas he doth it not without reason For although he was not of the elect and of the true and naturall flocke of God yet the dignitie of his office did beare that shew Neither would any man haue thought otherwise of him so long as he stood in such an excellent order It is therefore concerning the Grammer an vnproper exception but if we weigh the matter it was requisite that Christe shoulde speake thus according to the common meaning of men And least any man should thinke that the eternall election of God was any whit weakened in the destruction and ruine of Iudas hee added also that he was the sonne of perdition By whiche wordes he giueth vs to vnderstand that God knew long agoe his fall which happened sodainly in the sight of men For the Hebrewes doe call him the sonne of perdition which is a lost man or giuen ouer to destruction That the Scripture might bee fulfilled This is referred vnto the next sentence Iudas fell away that the scripture might be fulfilled But a man shall falsly gather thence that the falling away of Iudas is rather to bee imputed to God then to himselfe because he was necessarily enforced to doe it by reason of the prophesie For the euent of thyngs must not bee ascribed vnto the prophesies therefore because it was foretolde therein For doubtlesse the Prophetes denounce nothing els but that which should come to passe though they held their peace Therfore we must not set the cause of thinges thence I confesse that there is nothing which commeth to passe but it is ordeined of God but the question is now only concerning the scripture whether the foretelling and prophesies doe lay any necessitie vpon men or no which I haue already shewed to be false For Christe intendeth not to lay the cause of Iudas his destruction vpon the scripture but he meant only to take away the matter of offence which might haue shaken many weake soules and the meanes whereby he taketh it away is because the spirite of GOD hath testified in times past that it should so come to passe For we are almost afraid when we see and heare new thinges which come sodainly This is a verie profitable admonition and such as reacheth farre For how commeth it to passe at this day that most men do faint by reason of offences saue onely because they remember not the testimonies of the scripture wherewith God hath well armed his whilest that he hath in time foretold what euils soeuer they should see 13 These thingsspeake I in the worlde Chirst sheweth here that he praied not for the Disciples so earnestly as if he did doubt of or were careful sory for their state to come but rather that he might remedie their carefulnesse and heauinesse VVe knowe howe greatly our mindes are bent vnto externall helpes if wee can espie any offer themselues wee catch them greedily and doe not suffer our selues to bee pluckt away from them easilie Therefore Christe prayeth vnto his father in presence of the Disciples not that he needeth to say any thing but that he may take from them doubting I speake saith hee in the worlde that is when they heare mee that their heartes may be quiet For their safetie was alreadie in safegarde seeing that Christ had put it into the hand of God He calleth that his ioy which the Disciples should conceiue from him or if you will haue it more briefly whereof he is the authour cause and pledge For there is nothing but feare and vnquietnesse in vs and we haue peace and quietnesse in Christ alone 14 I haue giuen them thy worde and the world hath hated them because they are not of the worlde as I am not of the world 15 I doe not aske that thou shouldest take them out of the worlde but that thou shuldest keepe them from euill 16 They are not of the world as I am not of the world 17 Sanctifie them in thy truth thy worde is the truth 18 As thou hast sense mee into the worlde I haue also sent them into the worlde 19 And I sanctifie my selfe for them that they also may bee sanctified in the truth 14 I haue giuen them thy worde Hee commendeth the disciples to the father for another cause because they haue neede of his helpe because the worlde hateth them Hee doth also set downe the cause of the hatred because they haue embraced the worde of God which the worlde cannot away with as if hee shoulde say It is thy part to defend them who are hated of the world for thy wordes sake VVe must now remember that we harde lately that the ende of this prayer is that Christ his ioy may be fulfilled in vs. Therefore so often as the furie of the worlde is kindled against vs in such sort that we seeme not to bee farre from destruction let vs straightway learne to hold vp this buckler that God will neuer forsake those who labour for the Gospell Hee saith that the Disciples are not of the worlde because they are separated from the worlde whomsoeuer he regenerateth by his spirite Therefore God wil not suffer his sheepe to wander amongst wolues but he sheweth himselfe to be their pastour 15 I doe not aske that thou shouldest take them out of the worlde He teacheth wherein the safetie of the godly consisteth not that beeing exempted from all trouble they shoulde liue at ease and daintily but that they may remayne safe in the middest of daungers through Gods helpe Neither doth he tell his father what is expedient but hee doth rather prouide for the infirmitie of those that be his that they may temper their petitiōs which for the most part passe their boundes by this way and meanes which he prescribeth In summe he doth not promise the disciples his fathers grace y t it may set thē free from all care labour but he promiseth them such grace as may minister vnto them inuincible strength against their enemies may not suffer thē to be ouerwhelmed with the huge heape of combates which they
VVherfore we neede not feare least we bee deceiued in beleeuing him forasmuch as it is vnpossible for him to teach any thing but that which is true who hath this office giuen him by God and this desire naturally bred in him to defend the truth VVhosoeuer is of the truth Christe addeth this not so muche for this cause that he might exhort Pilate which he knewe should be in vaine as also that hee might set his doctrine free from the vniust reproches whereunto it was subiect as if he shoulde haue said this is laid to my charge as a crime that I haue professed my selfe to be a king but this is an vndoubted truth which all those receiue reuerently and without doubting whosoeuer are endowed with right iudgement and sound vnderstanding Although he saith not that those are of the truth which see the truth naturally but only in asmuch as they are gouerned by the spirite of God 38 VVhat is truth Some doe thinke that Pilate enquireth curiously as profane men are sometimes wont greedily to desire the knowledge of an vnknowen thing not knowing in the meane season why they desire this for this is their only intent and purpose to feede their eares But I doe rather take it that he vttered in these words some lothsomnesse For Pilate thought that he had no small iniurie done him in that Christ depriueth him of all knowledge of the truth Now we see in Pilate the common disease of all men Although euery mans conscience doth beare him witnesse that he is ignorant yet there are but a few that can abide to confesse it theereby it commeth to passe that moste men doe refuse true doctrine Afterward the Lorde who is a teacher of the humble doth punish the proude as they haue deserued by striking them with blindnesse From the same pride springeth that loathsomenesse that they doe not vouchsafe to submit themselues to learne because all men doe challedge to themselues readinesse and quicknesse of wit The truth is thought to be a common thing but on the other side God doth testifie that it far exceedeth the capacitie of mans minde The same thing falleth out in other thinges likewise The principall points of diuinitie are concerning the curse of mankind corrupt nature mortification of the fleshe newnesse of life free reconciliation by that only sacrifice imputation of righteousnesse whereby a sinner is accepted before god the illumination of the spirit Because these things are Paradoxes the commō sense of men doth contemptiblie refuse them Therfore there are but a few which profit rightly in Gods schoole because there is scarce one amongst ten that taketh any heed to the first rudiments and principles And why so saue only because they measure the hidden wisedome of God according to their owne sense It appeareth hereby that Pilate spake scornefully in y t he goth out by by In summe he is angrie with Christ because hee boasteth that hee bringeth the truth to light which lay hid before Yet this his indignation declareth that the wicked doe neuer so chourlishly reiect the doctrine of the Gospell but that they are touched with some efficacie therof For although Pilate went not so farre that he yeeldeth and submitteth himselfe to bee taught yet is he enforced to feele some pricking inwardly 39 But yee haue a custome Pilate did alwayes tosse this in his minde how he might deliuer Christ from death and seeing that the furie of the people was so great he kept a meane way whereby he might pacifie their mindes which were angrie For he thought that this woulde bee sufficient if Christ being let loose as an euill doer should suffer reproch alwayes afterward And therefore he choseth Barabbas that by comparing him with Christe hee may mittigate the hatred which they had conceiued against Christ. For this Barabbas was hated of all men for the crueltie of his offences For what is more detestable then a murtherer And Luke saith that he was also guiltie of other crimes In that the Iewes preferre him before Christ it commeth to passe through the◠singuler prouidence of God For it was not meete that the sonne of God should be deliuered from death with so shamefull a price Neuerthelesse he was cast downe into extreame ignominie in his death in that he was crucified betweene two theeues when Barabbas was let loose because he had taken the sinnes and offences of all men vpon him which could not otherwise bee purged And the glory of his resurrection which folowed immediately caused the death of it selfe to be a most valiant triumph Furthermore there was a filthie and grosse vice in that custome that the president of Rome did deliuer some one wicked person at Easter This was doone to celebrate the holinesse of the day but in very deed it was nothing els but a filthie profaning of the same For the scripture doth testifie that he is a abhomination before God which acquitteth the guiltie and wicked person Therefore it is farre off that such preposterous pardon should please him Therfore let vs learne by this example that there is nothing more preposterous then to bee desirous to worship God with our own inuentions For so soone as men shall begin to followe their owne imaginations they neuer make an end vntill being fallen into the most extreame dotings they doe manifestly mocke God Therefore the lawe and rule of Gods worship must bee fet from his prescript alone Chap. 19. 1 THen Pilate tooke Iesus and scourged him 2 And the souldiers platted a crowne of thorne and put it vppon his head and they put vppon him a purple garment 3 And said haile king of the Iewes and they smote him with their fists 4. Therfore Pilat went out againe and said vnto them behold I bring him forthe vnto you that yee may know that I find no fault in him 5. Therefore Iesus went forth bearing a crown of thornes and a purple garment Then said he vnto them behold the man 6. Therefore when the chiefe Priestes and officers saw him they cried saying crucifie him crucifie him 7. Pilate saith vnto them Take yee him and crucifie him for I finde no fault in him Pilat tooke Iesus Pilate persisteth in his purpose yet he addeth another reproach to the former because he hopeth that the Iewes will bee content with this meane chastisement when Christ shall be scourged wyth whippes And in that he laboureth so earnestly and profiteth nothinge we must consider therein the heauenly decree whereby Christ was appoynted vnto death Neuerthelesse his innocencie is oftentimes defended auouched by the testimony of the Iudg to the end we may know that he which was free from all faulte himselfe is made guiltye in our steede and that he suffereth the punishment which is due to other mens sinnes In Pylate we haue a notable example of a fearefull conscience he acquiteth Christ by his own mouth and he cōfesseth that there is no fault in him yet he punisheth him as if he were
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.
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