guiltie So those menne muste needes be carried hither and thither and drawn into contrarye and diuerse opinions who haue not so much courage as to defende that with inflexible constancy which is true and right All of vs condemne Pylate neuerthelesse it is a shame to say how many the worlde hath who are like to Pilate who do not only whip Christ in his members but also in his doctrine Many to the end they may deliuer those from death which labour for the Gospel do cause them wickedly to denye Christ what other thing is this then to set Christe to be mocked that hee may lead an infamous life Othersome whiles they gather a fewe thinges out of the Gospell which they can like of doe pull in peeces al the whole Gospell They thinke there is some great acte done if a few grosse abuses be ameÌ„ded but it were better that doctrine shuld be buried for a season theÌ„ that it shuld be thus scourged For it shal spring againe in despite of the deuil and al tirantes but it is of al other the hardest matter to haue it restored to the puritie thereof when it hath beene once corrupted 2. The soldiours platting Questionlesse this was done at the commandement of Pylate to the end hee might put the sonne of God to rebuke and shame because he had made himselfe a king and that to fulfill the madnesse of the Iewes as if he had beene perswaded that they did lawfully accuse Christ. Yet the wickednes and wantonnes of the soldiours dooth goe beyond the commaundement of the iudge like as the wicked so soone as they haue any opportunitie offered them to doe euill doe catch the same greedily The crueltie of this nation was woonderfull whose mindes so dolefull a spectacle did not moue with pittie but God is the gouernour of al this that he may reconcile the worlde vnto himselfe by the death of his sonne 6 Take ye him He would not deliuer Christ into their handes neyther yet suffer them to doe vnto him what they thought best He doth onely deny that he was their hangmanne which appeareth by the reason that is added immediately where he saith that he findeth no fault in him as if he should say that he will neuer be perswaded to shed innocent bloud for their sakes VVhereas the Priestes and officers alone desire to haue him crucified it appeareth thereby that there was not suche furye in the people saue onely inasmuch as it was afterward enflamed with these fannes 7. The Iewes answered him we haue a law and according to our law he ought to die because he hath made himself the sonne of God 8. Therfore when Pilat heard this word he was the more afraid 9. And he entred againe into the common hall and said vnto Iesus whence art thou but Iesus gaue him no aâ—sâ—ere 10. Then Pylat said speakest thou not to me knowest thou not that I haue power to crucifie thee and power to loose thee 11. Iesus aunswered Thou shouldest haue no power against mee vnlesse it were giuen thee from aboue Therefore hee that hath deliuered mee vnto thee hath the more sinne 7. VVee haue a law Their meaning is that they persecute Christe by lawe and not for their pleasure or hatred For they perceiued that Pilate had touched them ouertwhartly They spake as vnto a manne that was ignoraunt of the law as if he should say we are permitted to lyue after our owne manner and custome but our relygion dooth not suffer anye man to vaunt and bragge that he is the sonne of God Furthermore this accusation was not altogether without some cleake and colour yet they erred greatly in the supposition The generall doctrine was true that it is not lawfull for men to take to themselues any parte of that honour which is due to God and that they are worthy of death whosoeuer shuld take y t theÌ„selues which is proper to God alone but the cause of the errour was in the person of Christe because they did not indeede consider what titles the scripture giueth the Messias because they might easily thereby gather that he was the son of God neither did they also vouchsafe to enquire whether Iesus were that Messias which was promised of God in times past or no. Therfore we see howe they fet a false consequence from a true principle because they mistake it By which example we are taught diligently to distinguish betwene general doctrines and suppositions For many vnskilful and light men if they haue beene once deceiued with the colour of the trueth they doe also reiect the very principles of the scripture which liberty reigneth too much at this daye in the world Therefore lette vs remember that wee muste so beeware of deceites and fallacies that the principles which are true may remaine perfect and that the credit of the scripture may not be impayred Againe wee maye easily refute the wicked by this meanes which cloak euil causes with the testimonie of the scripture and with the principles whiche they take thence Like as when the Papistes doe at this day highly extoll the authoritie of the Church they bring nothing wherein all the children of God doe not agree together They affirme that the Churche is the mother of the faithfull that shee is the piller of truth that shee is to bee heard that she is gouerned by the spirite of God VVe must denie none of all these thinges but when as they will pull to themselues what authority soeuer is due to the Church they doe wickedly and with sacrilegious boldnes to snatch that which is not their owne For we must consider vpon the question whether they deserue the title of the Church or no. And heere they vtterly fayle In like sort when they rage furiously against all the godly they excuse themselues with this cloake and colour that they are ordeâ—ned to defende the faith and peace of the Churche but when as we looke throughly into the matter wee see plainely that they meane nothing lesse then to defend true doctrine that they are touched with no care lesse then with the care of peace and concord but that they fight only to defend their owne tyraÌ„ny Those meÌ„ which are coÌ„tent with generall principles and marke not the circumstances do thinke that the Papistes haue good cause to withstand vs but the knowledge of the cause doth easily driue away those smoakes wherewith they deceiue men 8 Hee was the more afraide There may be a double meaning gathered out of this place the first is that Pilate was afraid least hee shoulde beare the blame if any tumult shuld haue risen because he had not condemned Christe the other that his minde was touched with some religion so soone as he had heard the sonne of God named That whiche followeth in the text confirmeth this second sense to wit that he goeth againe into the common hall and asketh Christ whence hee is For it appeareth thereby that he stood in doubt and was afraide
is a thing not straunge in the scripture Further Peter is adorned with a double honour for the first of them dooth belong to his owne priuate saluation and the last to his Apostolicall function VVhen he saith Thou art Peter he confirmeth that he gaue not this name before to him in vain because he should be stedfast as a liuing stone in the Temple of God Though this extendeth to all the faithfull Ephes. 2. 21. Euerye one of whom are the Temples of God and by faith beeing compact amongste themselues do together make one temple yet this excellencye of Peter is noted amongst the rest euen as euery man receiueth more or lesse in his order according to the measure of the gift of Christ. Vpon this rock Hereby it appeareth how the name of Peter agreeth as with the name of Simon so also with the rest of the faythfull because that they being grounded vppon the fayth of Christ are with a holy consent buylte vp togeather into a spirituall building that GOD may dwell in the midest of them For Christ declared that this should be the commō foundation of al his Church he would gather vnto Peter what company of the faythful soeuer should be in the world as if he shuld haue saide you are now a smal number of men and therefore this your confession is of small estimation at this present but the time shall shortlye come when it shall shew it selfe magnifically and shall spreade it selfe more at large And this did not a litle preuaile for the encouraging of the disciples to bee constant for that though their faith was yet obscure and base yet they were chosē of the Lorde as the first fruites that at the length of that contemptible beginning a new Church shuld arise which should stand as a conqueror against al the affaults of the infernal powers For though y e pronoune it may be referred either to the faith or to the Church yet the latter sense doth better agree for that the strength of the Church shall stand vnuāquished against al the power of Sathan namely because the truth of god shal alwaies continue vnshaken wherupon the faith of the same is staid And that saing of Io. 1. ep 5. 4. answereth to this setēce This is y e victory which ouercōmeth the world euē your faith A promise worthy to be no that whosoeuer are vnited in Christ acknowledging Christ and him to be a mediatour shall continue to the end safe from all annoyaunce For that which is spoken of the body of the Church appertaineth to the perticular members of the same so farre forth as they are one in Christ. Yet hereby we are admonished that so long as the Church shall be a Pilgrim vpon earth it shall not be quiet but subiect to many troubles For therefore is Sathan denied the superiority because hee should dayly be against it Therefore that we may vse this saying of Christ let vs without feare glory against Sathan and by faith let vs triumph ouer all his bandes so agayne let vs knowe that we haue as it were an allarme sounded vnto vs that we might be alwayes ready and prepared for the battayle It is euident that by the name of gates is noted euery kind of power strong holde 19. And to thee will I giue the keyes Christe nowe beginneth to speake here of the publike office that is of the Apostleshippe whose dignitie is adorned with a double title For Christe saieth that the ministers of the Gospell are as porters of the kingdom of heauen because they beare the keyes of the same secondly he addeth that they haue power to bind and to lose which is effectuall in the heauens The similitude of keyes is aptly applyed to the office of teaching as Christ saith in Luke 11. 52. That the Scribes and the Pharises because they were interpreters of the law had likewise the key of the kingdome of heauen For we know that the gate of lyfe is not otherwise opened vnto vs then by the word of God VVherof it followeth that it is deliuered vnto the ministers as a key into their hand They which think that keyes in the plural number is therfore sayd because the Apostles had not onelye commaundement gyuen them to open but also to shutte doe not speake without some probable lykelyhoode yet if any man will take it otherwise let him vse his owne sense It is demaunded why the Lord should promise to giue that to Peter which he seemed to haue giuen before by creating him an Apostle But this question was aunswered in the tenth chapter where I sayd that those twelue at the first were sent forth Preachers but for a time so they returning to christ ended the course of that their calling And after that Christ rose againe from the dead then beganne they to bee appoynted ordinary teachers of the Church this honour is giuen them in respect of the time to come VVhatsoeuer thou shalt bind The second metaphor or similitude properly belongeth to note the forgiunesse of sinnes For Christe by his Gospell delyuering vs from the guiltines of eternal death loseth the snares of the curse wherein we were holden bound Therefore hee testifieth that the doctrine of the Gospell was ordained for the losing of our bandes that we being losed by the voice and testimony of men here vpon earth shuld also indeede be losed in heauen But because that very many do not onely wickedly refuse the deliueraunce offred but also by their frowardnes doe procure a heauier iudgement for themselues therefore the power yea and commaundement to binde is also giuen to the ministers of the Gospell Yet this is to be noted that this is accidentall to the Gospel and as it were against the nature of the same As Paul 2. Cor. 10. 6. teacheth when he speaking of vengeaunce which hee saith he hath ready against all vnbeleeuers and disobedient presently after he addeth when your obedience is fulfilled For if the reprobate did not through their owne faulte turne lyfe into death the Gospell should be the power of God to saluation to all men Yet because that when the same is hearde the vngodlynes of many openly breaking out doth prouoke the wrath of god the more to such it is necessary that the sauour thereof should be deadly This is the summe that Christ would assure his of the saluation profered vnto them in the Gospell that they might as surelye looke for the same as if he himself should discend from heauen as a witnesse of it and againe to strike a feare into the contemners least they should think that they might freely scorne at the ministers of the word both which were very necessary For because that incomparable treasure of lyfe is proposed vnto vs in earthly vesselles 2. Cor. 4. 7. If the aucthoritie of the outward doctrine were not thus sanctified vnto vs the credite of the same would decay almoste euery moment Againe the vngodly do so boldlye set against it because they
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
worde to Sleepe is diuersly taken 253. 39. Slouth is to be auoided looke sluggishnesse is to be shaken off Sluggiâ—hnesse to man voluntarie 452. 2. Sluggishnesse is to be shaken off 78. 20. 81. 2. and 121. 12. 132. 6. 164. 49. 202. 22. 216. 13. and 220. 15. 264. 9. and 297. 14. and 330. 30. 337. 43. 350. 14. and 393. 8. 427. 20. and 452. 2. 458. 14. and 531. 30. 553. 13. 660. 42. 783. 25. Sobrietie of minde is commended 473. 5. and 482. 19. 540. 23. looke curiositie Solomon a type of Christ 56. sonnes of the kingdome taken for the Iewes 233. 12. the sons of Abraham be of two sorts 36. 49. 40. 55. and 233. 12. and 341. 39. and 400. 23. and 550. 9. the sonnes of the bridegrom for the guests bidden to the mariage 248. 15. the subtile disputation of Sophisters concerning the fire of hel 359. 41. Soter signifieth more with the Greekes then the Latins 34. 73. 11. soule for the seat of affections 34. 46. the word soul is diuersly taken 375. 20. soules after this life remaine aliue 46. 72. and 751. 43. and 760. 50. the goinge or passing of soules from one body into diuers bodies beleeued of the Iewes 458. 14. the spirite is called water it is also called fire 121. 11. Howe the holy spirit was seene of Iohn Baptist 124. 16. the free operation or woorking of the holy spirit in men 11. 15. the spirit is the teacher of the Faithfull 639. 11. the spirit of discretion necessarye for the church 221. 16. the spirit of vprightnesse is giuen onely to the members of Christ 526. 21. spirit put for vnderstanding 34. 46. sprinkeling of holye water deuised of the papists 435. 2. the Starre whiche appeared to the wise men was extraordinarie 801. Stater â—ickle are of one valew 508. 27 Steuen was slaine seditiously 727. 1. the fatum of the Stoicks 283. 29. what it is to suffer for righteousnes 160. 10. the Sunnes Eclipse at Christes death was not general 758. 45. superstition malitious obstinat 316. 24 superstition is froward 511. 52. superstition in meat and drinke must bee auoided 299. 34. the Anabaptistes keepe the vse of the sword from the church 714. 5. the Synedrion of the Iewes 5. 5. 97. 16. 302. 1. 499. 17. T THe second Table subiecte to the first 104. 49. it discouereth the hypocrisie of men 596. 29. Temperance is commended 397. Christ is an example of temperance 243. 29. and 299. 34. Temple is taken for the holy place 8. 9. and 18. 21. Temple is taken for the court or porche 566. 12. and 625. 35. the sumptuous buildinge of the Temple 632. 1. the destruction of the Temple foretolde 628. 38. why it was ouerthrowne 633. 2. VVhat it is to Tempt God 451. 2. the woorde tempting is diuerslye taken 451. 1. and 453. 4. to what ende the Temptations whiche are sent of God doe belong 128. 1. the Temptations whiche prouoke vnto euil proceede only from sathan ibid. the Temptations of christ for the troubles which he sustained 530. 28. the preter Tence for the present Tence 17. 19. the name of Tetrarch is vnproperly vsed 108. 1. Thankesgiuing is necessary for al the godly 20. 25. 34. 46. 42. 64. 74. 14. 227. 4. 426. 19. 689. 26. an exaÌ„ple of Thankfulnesse 243. 9. 345. the worde That sometimes noteth onely a clause following 92. 35. the word Then doth not alwayes signifie a continuance of time 98. 16. Therefore is a particle sometimes superfluous 215. the faith of the thiefe was great 752. 40 the prescription of longe Time is malitiously pretended for the defence of errours 171. 22. the Tongue is the character or figure of the minde 222. 16. 334. 34. Howe hurtfull a malicious Tongue is 678. 8. there are diuers kindes of mannes Traditions 435. 2. the Transubstantiation of the papistes is coÌ„futed 691. 26. 791. 39. Howe we are sayde to lay vp Treasure in heauen 200. 19. Truth is more to bee esteemed then custome 171. 22. God is a sharpe defender and reuenger of the truth 334. 34. howe the enemies of the Truth are to be driuen away 591. 37. there is nothing more sure in the whole worlde than the Truth of the lawe 168. 28. VVhye Christe chose twelue Apostles 267. 1. and 530. 28. V VVhat the Vail of the temple rent in sunder signifieth 761. 51. to counterfait vertue is a very harde thing 221. 16. the name vessel is diuersly vsed 567. 13. VVhether it be lawfull to repell violence wyth violence 713. 52. Visitatiâ— taken for the whole restoringe 235. 16. how detestable vnbeliefe is 74. 13. Vnbeliefe is blasphemous against GOD 298. 29. Vnbeliefe after a sort hindereth Gods liberalitie 233. 13. 253. 36. the sacrament of extreeme Vnction is fained 290. 12. By what meanes holye Vnitye is to bee maintained 649. 28. Vngodlines is blinde 256. 34. Vnthankâ—fulnes is condemned 3. 1. 38. 52. 40. 55. 46. 73. and 50. 79. 73. 10. and 74. 13. 78. 20. and 81. 2. 88. 30. 146. 5. 159. 7. and 210. 1. 227. 4. 328. 28. 340. 48. 404. 427. 20. 494. 22. Vnthankefulnes of the Iewes looke the Iewes vnthankefulnes how this word Vntil is taken 629. 39. the Vowe of continencie is daungerous 519. 12. Vowes accordinge to our owne lustes are not to be conceiued 88. 29. the Vowes of the monkes binde not the consciences 422. 26. VV HOw farre VVarfare is permitted vnto christians 118. 12. the warfare of the faithfull 161. 10. 336. 43. 461. 18. 696. 31. the weake are to be regarded 488. 10. 496. 15. the difference of the weake and obstinate 324. 19. and 440. 14. why the wicked are called offences 359. 41. the wicked take vnto themselues offences that they may not followe Christe 415. 54. the wicked are to be cited vnto the iudgement seat of God 223. 22. 604. 1. the wicked tremble at the sighte of God 263. 29. the wicked would gladly shunne the sight of God 265. 15. the wicked are inexcuseable 77. 17. and 276. 17. 299. 33. and 342. 39. and 362. 34. 87. 25. what the wicked profit by excuse 687. 25 the wicked are made woorse by the doctrine of the gospel 381. 32. the wicked abuse prosperitie 162. 24. the wicked albeit against their will obey Gods prouidence 686. 24. 716. 56. the wicked agree amongst themselues to oppresse Gods truth 91. 34. 321. 14. 584. 734. 12. the nature of the wicked is obstinate 388 4. 583. 45. the multitude of the wicked 216. 13. companies of the wicked are to be shunned 500. 17. the naughtye conscience of the wicked 573. 25. the counsailes of the wicked ouerthrowns by the Lord 84. 7. the enterprises of the wicked are tourned oftentimes to a coÌ„trary end 587. 22. the punishment of the VVycked is
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
be baptised said vnto him maister what shall we doe 13. And he saide vnto them require no more then that which is appoynted vnto you 14. The soldiours likewise demounded of him saying And what shall we doe And he said vnto theÌ„â— doe violence to no man neyther accuse any falsly and be content with your wages MAT. 7. VVhen he saw many of the Pharises Here Math and Luke doe declare that Iohn did not only generaly preach repentaÌ„ce but also that he applyed his speach to the persoÌ„s And truly it wil be a cold maner of teaching except the teachers doe wisely consider what the time requireth and what is â—itte for the persons and there is not in this behalf any thing more vnequall then a perpetuall equalytie And for this cause it is sayde that Iohn did more seuerely haÌ„dle the Pharises and the Saduces because that through the hypocrisie prid wherein they swelled it seemed meet that they should be more sharply punished then the comon sort of men But that we may well vnderstand his purpose it is to be known that ther is no people more without sense and feeling then the hypocrites which with an outward shew of holines deceiue themselues and others For as God thundereth euery where against the whole world so they in a false imagination frame vnto themselues a sanctuarie because they are perswaded that they haue nothing to doe with the iudgement of God If any think that Iohn dealt preposterously that at the first salutatioÌ„ he entertained them so hardly I answer that they were not vnknown vnto him and the knowledge which he had was not by custome or experience but rather by the secrete reuelation of the spirit wherfore they were no whiâ— the lesse to be spared least with the greater prid they shuld return home If any againe shall obiect that they were not to be feared with so sharpe a rebuking which by baptisme professed that they would become other men an answere is also readie they which are accustomed to lie to God and to please themselues and shew deceite dissimulation for the truth are more hardly to be vrged to true repentaunce For there is as I saydâ— a wonderfull obstinacie in hypocrites therefore vntill they be skoured with violence they hold very fast their shew Now that Iohn reprooueth and rebuketh them openly before al men is for an example in which sense Luke reporteth that he spak this to the people For though Iohn pinched but fewe menne yet he had regard of all that he might strike 〈◊〉 feare into them 〈◊〉 Paule â— Tim 5. 20. commaundeth that in open reproouinges this profit should be looked for Therefore he peculyarly speaking to the Pharises and Saduces dooth in their person admonish all the reste that they shoulde not shewe forth a faigned shewe of repentaunce for a true affection Furthermore it was greatly for the profitte of al the people to know what manner of menne the Saduces and the Pharises were by whome the worshippe of GOD was miserablye corrupted the Churche wasted and the whole relygion ouerthrowne and to be shorte who hadde with their corruptions extinguished the light of GOD and with theyr sinnes had infected all thinges Therefore it is probable that Iohn did openly sette vppon the Pharises that hee might prouide for the whole Church of GOD that they should no more with a vaine shewe holde the eyes of the simple nor oppresse the people with their wicked tirannie And therein was also shewed his wonderful constancie that though they excelled all others yet be spared not their dignitie but sharplye as they were worthy he brought them into course So it becommeth al godlye teachers to be bolde that they shoulde not feare anye power of men but that without feare they should striue to throwe downe euerye hygh thing which lifteth vp it selfe against Christ. If that they which willinglye came to Baptisme that they might giue theyr name to the Gospell were so sharpely saluted by the instrument of the holy Ghost how must we then doe at this day with the professed enemies of Christ which not onely stubbornly refuse all taste of sound doctrine but more violentlye goe on with sword and fire to blotte out the name of Christe Certeinlye if thou shouldest compare the Pope and his filthy cleargy they shal be very gently dealt with if they be cast into one bundle togeather Wherfore let them quarell not with vâ— but with the spirit of God whose cares are so delicate that they can abide nothing to be spoken sharply agaynst the Pope Yet let godly teachers take heede to themselues while they are caryed with a godly zeale against the tyrantes of the Church least they myxe the affections of the fleshe And because that no vehemencie canne be approoued of GOD but that which is moderated by the wisedome of the spirite let them not onely restraine theyr affections but let them delyuer and commit themselues to the holy Ghost to be gouerned least any thing passe from them without consideration Hee calleth them generation of Vypers rather thou Vipers that hee myght lay that venymous poyson to all the sorte of them for he would not condemne only these fewe which were there present but the whole bodye as if he should say that both the sortes did but engender serpents There were great dissentions betweene them but the contempt of God a wicked desire of rule a hatred of sound doctrine and a heaue of many sinnes VVho hath farewarned you Because he suspected thyr repentaunce he doubting it enquireth with admiration whether it be possible that they should repent from the heart By this meanes he stirreth them to a more neare examination of their conscience that they should sifte themselues more deeply that al flatteries being remoued farre from them they might exercise a more seuere sensure in calling their sinnes into question VVrath is here taken for the iudgment of God 〈◊〉 in diuerse other places it is vsed as when Paule saith Rom. 4. 15. 1â— 19. The lawe worketh wrath and giue ye place to wrath And he calleth it to come which hangeth ouer their heads least according to their wont they nourish vp theÌ„selues in securitie Yet hee therefore maketh mention of the tyme to come because the hypocrices as long as GOD spareth them doe carelesly despyse his threates for they are not wakened except they be striken hard For though the wrath of GOD flowe forth and that his roddes doe stryke the whole earth yet the hypocrites doe alwayes hope that they are free To flee the wrath of God is here taken in good parte for it is as much as to seeke the meanes to appease GOD that he might cease to be angry with vs. For a great number of men that they might escape the wrath of God do withdraw themselues from his hand and iudgement but so the sinner profiteth nothing by fleeing from God but dooth rather more and more encrease his wrath vppon him MAT. LV.
them to abuse the name of God without reproofe so that they were not forsworne It is commaunded that we should religiously performe our oathes to God For he that doth defraud and deceaue his neighbours after that he hath vsed the name of God for it doth iniury not to men onely but to God But the fault is in restraining that to one point which extendeth more largely Some apply this word perfourme to vowes promised to God for relygions sake But the word doth best agree to al couenauntes and promisses confirmed by adding the name of God thereto for then is God made a witnesse between both parties to whom they pledge their faith 34. Sweare not at all This clause not at all hath deceiued many so that they thought that Christ had generally condemned all oathes And many good men were driuen to this vnmeasurable rigor through the vnbrideled libertie of swearing which they sawe abounde throughout the world And the Anabaptistes vnder this pretence haue kept a great stir as though Christe would suffer vs to sweare for no cause for that hee forbiddeth to sweare at all But we must not fetch an exposition out of any other place then out of the wordes of the text presently there followeth neither by heauen nor by the earth VVho seeth not that these kindes of oathes are set downe for interpretation sake which by this numbring of these perticuler oathes might interprete the former sentence The Iewes had certaine extraordinary or indirect as menne saye maner of oathes and when they swore by heauen earth or the altar they counted this almost for nothing And as one sinne ariseth of an other so vnder this colour they faigned that they did not so openly prophane the name of God Christe that he might meete with this sinne saieth that they may not at all sweare either after this maner or after that neither by heauen nor by the earth c. VVhereby wee gather that this phrase not at all is not referred to the substaunce but to the maner of swearing as if he should haue saide neither directly nor indirectly otherwise it were in vaine to rehearse these kindes VVherefore the Anabaptistes doe shewe their grosse ignoraunce and their delight in contention while that frowardly they enforce one word and with closed eies doe passe by the whole meaning of the sentence If any obiect that Christ permitteth no oath I aunswere that the interpreters wordes must bee vnderstoode according to the meaning of the law Therefore this is the summe that the name of God is taken in vaine other waies then by periury Therefore we must refraine from all superfluous oathes but where as there is cause the law doth not only permitte but also commandeth to swear So Christes meaning was nothing else then that al those oathes are vnlawful which by any abuse prophane the sacred name of God the reuerence whereof they ought to preserue Neyther by heauen They are deceiued that say that Christe reprooued these formes of swearing as corrupt because that God alone shoulde be sworne by for the reasons which he bringeth doe rather bend to the coÌ„trary parte because that then also the name of God is sworne by when as heauen and earth are named because there is no parte of the worlde wherein God hath not imprinted some note of his glory Yet this opinion seemeth not to agree with the commaundement of the law whereas God expresly commaundeth to sweare by his name nor yet with diuerse places of the Scripture whereas he complayneth that he is iniuried so oft as his creatures are sworne by I aunswere it is an offence lyke to idolatrie when as eyther the power of iudgement or the aucthoritie of trying witnesses is giuen to them For we must consider the end of swering namely that menne doe appeale vnto God as the reuenger of periurie and the defence of trueth And this honour cannot be giuen to another but that his maiestie shal be prophaned And for this cause the Apostle saieth that one cannot sweare but by the greater and this was peculyer to God alone that he sweareth by himselfe So whosoeuer swore in tymes paste by Moloch or by any other Idoll did so much diminishe from the glory of God in that an other was placed in his roumth as vnderstander of the thoughtes Iudge against their â—oules And they that at this day doe sweare by Angelles or dead Saintes doe spoyle GOD of his honour and do ascribe a vain godhead to those creatures But there is an other thing to be considered when as heauen and earth are sworne by in respect of the maker For the relygion of an oath is not setled vppon the creatures but God alone is called to witnesse they being brought forth as seales of his glory The scripture also calleth heauen the seat of God not that he is included therein but that menne might learne to lyfte their mindes on high so oft as they thinke of him and that they shoulde not imagine any earthly or base thing of him Yea the earth also is therfore called his footestoole that we might knowe that hee being euerye where could not be contained in any certaine place The holynesse of Hierusalem did depende of the promisse therefore it was holy because the Lorde had chosen it for the seat and palace of his Empyre VVhen men swear by their head they lay their lyfe as pledge of their good meaning which is their singuler gyft of God 37. But let your communication be Secondly Christe prescribeth a remedy namely that menne should deale truely and faythfully amongst themselues for then playne speach shall be of more value then an oath is amongst them that knowe no other but corrupt and false dealing And truely this is the best way to reproue and correct vices by to note the fountaines from whence they spring From whence commeth this rash readinesse of swearing but that in so much vanitie in so manye deceites vnconstancy and ficklenesse nothing almost is beleeued Therfore Christe requireth trueth and constancy in our wordes that wee shoulde not neede to sweare anye more For the repetition aswell of the affirmation as of the denyall is for this purpose that wee should keepe our promisses that all vpright dealing maye thereby appeare And beecause that this is the true and lawefull kinde of bargayning where men speake no otherwise with their tongue then they thinke in their hearte Christ saieth that whatsoeuer is more proceedeth of euill And I allowe not their iudgemente that attribute the faulte of swearinge to him that dooth not beleeue the speaker But in my iudgement Christe teacheth that it proceedeth of the vices of men that they are enforced to sweare for if there were vpright dealinge amongste them if they were not diuerse nor inconstant of theyr worde but mayntayned that simplicitie which nature teacheth yet it followeth not but that it is lawefull to sweare so ofte as neede requireth for manye thinges may bee well vsed which ryse of an
if he should haue saide whilest I am now cloathed with flesh am conuersant vpon the earth as one of the sonnes of men what iudgment is there of me But the purpose of Christ was throughly to strengthen his disciples in an assured faith that amongste sundry opinions they should not wauer as we shall presently see 14 Some say Iohn There is nothing spoken heere either of the professed enemies of Christ neither of the prophane contemners but of the more sound and sincere part of the people and as of the chosen flowre of the Church For the Disciples doe only make mention of them which spake honorably of Christ and yet when the truth was proposed vnto thē no man tēded to that scope but al mē vanished away in their own delights VVherby we perceiue how weake the wit of man is which not onelye conceiueth nothing of it self that is right true but euen gathereth errours of true principles Adde this also that when Christe was the onelye signe of concorde and of peace whereby God woulde gather the whole world vnto him the greater parte doe heereby take the occasion of more dissention And euen amongest the Iewes the vnitie of Faith was no other where setteled then in Christe and yet they whiche seemed before to haue some agreement amongest themselues are nowe seuered into sundry opinions Also we see howe one errour engendereth an other for because this opinion was setled in the mindes of the common people that the soules went into diuers bodies heereof it came that they were the rather bent to this false imagination But thoughe at the comming of Christe the Iewes were in this maner deuided yet this varietie of opinions shoulde not haue hindered the godly but that they shoulde haue desired the right knowledge of him For if any manne vnder that pretence geuinge himselfe to sluggishnes hadde neglected to seeke Christ euen in our iudgement hee shoulde bee inexcuseable Muche lesse then shall hee escape the iudgement of GOD if any manne by reason of diuisions shall abhorre Christe or of the false opinions of menne shall take occasion of loathynge so that hee wyll not vouchsafe to applye him selfe vnto Christ. 15. But whome saye yee that I am Heere Christe seuereth his disciples from the reste of the people whereby it might the better appeare to be an absurde thing for vs to be drawne from the vnitye of fayth though others doe disagree For whosoeuer doe simplye addict themselues to Christe and doe not striue to adde anye thinge of their owne head to the Gospell the true lyghte shall neuer fayle them But heere is great dilygence required that whyle the whole worlde slydeth after theyr owne inuentions they shoulde take faste and sure holde of Christe Because that Sathan coulde not take awaye from the Iewes the perswasion they had out of the lawe and the Prophetes of Christe to come hee diuersly transfiguring him hee deuided him as it were into partes then hee thruste amongst them many false Christes that the true Redeemer should not bee esteemed Hee lefte not the same subtilties afterwarde eyther to roote Christe vtterlye out or to thruste an other person in his roume VVherefore amongst the confused and contrary speaches of the worlde let this voyce of Christe sound alwaies in our eares whereby he separateth vs from wandring and vnconstant men that we should not follow the multitude neither that our faith should wauer amongst the contrary floudes of opinions 16. Thou arte Christe A short confession but whiche containeth in it the whole summe of our saluation For vnder the title of Christ is comprehended the eternall kingdome and priesthood that he would reconcile God vnto vs and that sinnes being washed away by his owne sacrifice he would obtaine a perfect righteousnesse Then that he would preserue vs being receiued into his sayth and custodye and would adorne and enrich vs with all kinde of blessinges Marke onely hath Thou art Christ and Luke hath the Christe of God but in the same sense For in tymes paste they called the kings which were annoynted of God the Christes of God And Luke vsed this phrase before where he sayde that Simeon had answere giuen him from heauen that he should not dye before he shoulde see the Christ of the Lord. For surely it was a diuine redemption which God gaue by the hand of his Sonne Therefore it was necessary that he that should be the redeemer shoulde come as a noted person from heauen with the annoyntment of God Matthew expresseth it more plainlye that he is the Sonne of the liuing God For though it may bee that Peter did not as yet so expresly vnderstande howe Christe was beegotten of God yet he beleeued that hee was so excellent a person that he had his beginning from God not as other men but that the liuely and true godhead dwelt in his flesh VVhen the epithite liuing is giuen to God it is a note to make a difference betweene him and dead Idols which are nothing 17. Blessed art thou Simon VVhen as this is life eternall to know one God and whom he sent Iesus Christ it is not without cause that Christ pronounceth him blessed whoe confessed this from his heart But he spake not this perticularlye to Peter alone but his will was to shewe where the onely felicitie of the whole worlde is placed And that all men may aspyre to the same with greater desire first it must be holden that all mē are miserable cursed by nature vntil they find remedy by Christ. Thē must be added whosoeuer obtaineth christ wāteth nothing at al of a perblessednes seeing wee can desire nothing that is better then the eternall glory of God into the possession whereof Christ doth bring vs. Flesh and bloud Vnder the person of this one man Christ admonisheth all menne that faith must be asked of his father that the praise of the same must be attributed to his grace for the peculyar lightening of God is here opposed to flesh and bloud VVhereby we gather that mennes mindes are voyde of vnderstanding to perceiue the misteries of the heauenlye wisdome hidden in Christe nay all humane senses do in this behalfe fayle vntill God open our eies to see his glory in Christ. Therfore let no man trusting in his owne witte lift vppe himselfe in pride but humbly let vs suffer our selues to be taught inwardlye of the father of lightes that his onelye spirite may lighten our darknesse And nowe they whiche are endewed with faith acknowledging their own blindnes let thē learne to yeelde that to God which to him is due 18. But I say vnto thee Christe by these wordes declareth how muche Peters confession pleaseth him in that hee bestoweth so great a rewarde vppon it For though he had giuen to Simon his disciple the name of Peter had freely appointed him to be his Apostle yet these which were free giftes he ascribeth as it were in steede of a reward to faith which
of the place appertaineth to the common faith of the whole Church 21. This kinde goeth not out In this saying Christ doth not reproue their sluggishnesse that they might know that they had neede of no common faith for otherwise they might haue excepted that they were not altogither without faith Therefore the meaning is that euery faith sufficeth not when the battoll is to be fought hotly with Sathan but it requireth strong forces And he prescribeth prayer as a remeady to the weakenesse of faith whereunto he adioyneth fasting as a helpe You sayeth he tender exorcistes come foorth as it were to fight with a shadow or to a battell in sport but you haue to deale with a stout champion who will not be ouercome but with a great and sharpe fight Therefore faith must be stirred vp with prayer and because you are slow and colde to prayer the helpe of fasting must be also added Hereby it doeth euidently appeare howe ridicoulously the Papists doe of fasting make a medicine to driue away deuils when as the Lorde applieth it to no other purpose then to stirre vppe a desire to prayer VVhen as he sayeth that kinde of deuil can not be cast foorth by any other meanes then by praier and fasting the meaning is where as Sathan hath taken deepe rootes and hath hadde a long possession or where he walketh with an vnbrideled libertye it will be harde and muche a doe to gette the victorie and therefore wee must striue with all our forces Math. 17. Marke 9. Luke 9. 22. And as they abode in Galile Iesus said vnto them the sonne of man shal be deliuered into the handes of men 23. And they shal kill him but the third day shal be rise againe and they were very sorie Math. 18. 1. The same time the disciples came vnto Iesus saying VVho is the greatest in the kingdome of heauen 2. And Iesus called a little childe vnto him and sette him in the midst of them 3. And sayde verâ—ly I say vnto you except yee be conuerted and become as little children yee shall not enter into the kingdome of heauen 4. VVho soeuer therefore shall humble himselfe as this little childe the same is the greatest in the kingdome of heauen 5. And who soeuer shal reâ—â—lue suche a little childe in my name receiueth me 30. And they departed thence went through Galile and he woulde not that any should haue knowen it 31. For he taught his disciples and sayd vnto them the sonne of man shal be deliuered into the hands of men they shal kil him but after that he is killed he shall rise againe the third day 32. But they vnderstoode not that saying and were afraide to aske him 33. After he came to Capernaum and when hee was in the house hee asked them what was it that yee disputed among you by the way 34. And they held their peace for by the way they reasoned among themselues who shoulde be the chiefe 35. And he sate down and called the twelue said to them If anye manne desire to bee first the same shal be last of al and seruaunt vnto all 36. And he toke a litle childe and sette him in the middes of them and tooke him in his armes and said vnto them 37. VVho soeuer shal receiue one of such little childrenne in my name receiueth mee and whosoeuer receiueth mee receiueth not mee but him that sent me 43. And whiles they all wondered at all things which Iesus did he sayd vnto his disciples 44. Marke these wordes diligently for it shall come to passe that the sonne of manne shall be deliuered into the handes of men 45. But they vnderstoode not that woord for it was hidde from them so that they could not perceiue it and they feared to aske him of that worde 46. Then there arose a disputation among them which of them shoulde be the greatest 47. VVhen Iesus sawe the thoughtes of their heartes hee tooke a little childe and sette hym by him 48. And said vnto them VVho soeuer receiueth a little childe in my name receiueth me and who soeuer shall receiue me receiueth him that sent me for he that is least among you all he shal be great 22. As they abode in Galile The nearer the time of his death approched the oftner Christe warneth his disciples least that fearfull sight shoulde weaken their faith This speache was vsed a little after that the myracle was wrought For Marke sayth that he went from that place into Galile that he might liue quietly there in the meane time for he had determined to come to Ierusalem at the solemne day of the sacrifice because he was at the next Passeouer to be offred vp himself And though they had bene often admonished of this matter before yet they are no lesse troubled then if they neuer hadde heard any thing of it before The opinion which they had taken before doth so much preuaile as that it darkeneth their minds in the most cleare light The Apostles had imagined amoÌ„gst themselues that the kingdom of Christ should be quiet pleasant they thought that assoone as it should be shewed foorth it should be receiued with the allowance of all men there was nothing more incredible then that the Priests and Scribes others the chief of the church shuld be against it Therefore they being in errour doe not admit any thing that is sayde on the contrary parte for Marke sayeth they knewe not what the Lorde meant But whereof commeth this ignorance when as his Worde was so manifest and so plaine but that that vaine illusion hadde couered their mindes as with a vaile that they durst not aske any further thoughe it maye bee partly attributed to a certayne reuerence yet I thinke not but that they helde their peace as men being oppressed with sorowe and stricken with that absurdity which they had imagined to theÌ„selues VVherfore this shame is not altogither to be praised which nourished a perplexed dout a corrupt sorow In the meane while a secreatseede of godlines rather then any manifest knowledge of the truth tied them to Christ that they shuld not depart froÌ„ his schole There was some beginning or rote of faith of true vnderstaÌ„ding planted in their harts so that this zeale of following Christ was far from that implicite faith of the papists but because they had not as yet proceded so far in the knowledge of the nature of the kingdome of God and of the promised renewing in Christ I doe say that the desire of godlinesse did rather appeare in them then any certaine knowledge Heereby we gather what was in them worthy either of praise or of reprehension But though their blockishnesse is not to be excused yet there is no cause why we shoulde maruel that so expresse and euident a declaration of the crosse and ignominie of the master was vnto them as a riddle not onely because it was contrary to the glory of the sonne of God to
after the maner of theeues to come out to kill him or secreatly to send foorth cutters against him Thirdly they teache that their wicked conspiracie was repressed because that Christe by the secreat counsell of God was appoynted to the death of the crosse Mathew 21. Marke 11. Luke 20. 23. And when hee was come into the Temple the chiefe priests and the elders of the people came vnto him as he was teaching and sayde by what authority doest thou these thinges and who gaue thee this authority 24. Then Iesus answeared and sayd vnto them I also will aske of you a certaine thinge which if ye tell me I likewise will tell you by what authority I doe these things 25. The baptisme of Iohn whence was it I from heauen or of menne Then they reasoned amonge themselues saying If we shall say from heauen he wil say vnto vs VVhy did yee not then beleeue him 26. And if wee saye of men we feare the people for all holde Iohn as a Prophet 27. Then they answeared Iesus and sayde wee cannot tell And he sayd vnto them neither tell I you by what authoritye I doe these things 27. Then they came againe to Ierusalem and as hee walked in the Temple there came to hym the hie Priests and the Scribes and the Elders 28. And sayde vnto hym By what authority doest thou these thinges and who gaue thee thys authority that thou shouldest do these things 29. Then Iesus answeared and sayde vnto them I will also aske of you a certaine thing and answeare you mee and I will tell you by what authority I do these things 30. The baptisme of Iohn was it from heauen or of menne answeare me 31. And they thoughte wyth themselues saying If wee shall say from heauen hee will saye VVhy then did yee not beleeue him 32. But if wee saye of menne we feare the people for all men counted Iohn that he had beene a very Prophet 33. Then they answeared and sayde vnto Iesus we cannot tell And Iesus answeared and sayde vnto them neither will I tel you by what aucthoritie I doe these things 1. And it came to passe that on one of those dayes as hee taught in the tēple and preached the Gospell the highe priestes and the Scribes came vpon him with the elders 2. And spake vnto hym saying tell vs by what aucthoririty thou doest these things or who is he that hath giuen thee this authority 3. And he answeared said vnto them I also wil aske you one thing tell me therefore 4. The baptisme of Iohn was it from heauen or of men 5. And they reasoned within themselues saying If wee shall saye from heauen he will say why then beleeued ye him not 6. But if wee shall saye of men all the people will stone vs for they be perswaded that Iohn was a Prophet 7. Therefore they answeared that they could not tel whence it was 8. Then Iesus said vnto them neither tell I you by what authority I doe these things 23. By what authority doest thou these things Because their other purposes and open attempts did not proceede now the Priests and Scribes doe ouerthwartly trie if they may by any meanes driue him from his maner of teaching But they quarrell not with him for his doctrine it selfe whether it be true or no for that they had often tried that in vaine but they mooue the question of his calling and of the commaundement And this was a goodly colour for sith no manne might thrust himselfe either into the honour of the priesthoode or into the office of a prophet but muste waite for his calling from God muche lesse is it lawfull for any manne to take vppon him the name of the Messias except it may euidently appeare that he is chosen thereunto of God For he must be appoynted not onely by the woorde of God but also by his othe as it is wrytten in the Psalme 110. 4. But they deale very peruersly and wickedly because that when the diuine maiestie of Christ had beene declared by many myracles as though they were ignorant of all things they inquire frō whence he came For what is more absurde when they sawe the hande of God stretched foorth in healing the halte and the blinde to doubte whether a priuate man hath rashly taken this authority vppon him Further it was more then sufficiently proued before that Christ was sent from heauen so that they could do no lesse then to allowe of his dedes in their heart when they acknowledged God to bee the authour of them Therefore they rest vppon this that he is not a lawful minister of God whom they shall not chuse with their voyces as if the whole power were in theyr handes But though they were lawfull gouernours of the Churche yet it were a monstrous thing for them to lifte themselues againste GOD. Nowe we vnderstand why Christ doeth not directly answeare them because that wickedly and shamelesly they asked him a question of a matter euidently knowne 25. The baptisme of Iohn Christe asketh the question of the baptisme of Iohn not onely that he might shew that they are vnworthy of all authority because they had despised the holy Prophet of God but also that he might reprooue them in their owne aunsweare impudently pretendinge ignoraunce of a matter euidently knowen For it must be remembered wherefore Iohn was sent what his message was what matter he specially bent himselfe vnto He was sent as a crier to proclaime Christ he slacked not those things he was set about and he chalenged nothing to himselfe but that he might prepare the way to the Lorde Further he poynted out Christ with his singer and testified that hee was the onely sonne of God Nowe then whence would the Scribes haue the newe authority of Christe approoued vnto them when as the baptisme of Iohn hadde made a lawfull and assured triall of the same Nowe we see that Christe vsed not any crafty subtelty to auoide them but answeared the question proposed wholely and fully for Iohn coulde not be acknowledged for the seruant of God but that Christ must be acknowledged for the lord So he armed not frowarde men whiche without any commaundement but of their owne presumption dare take a publike office vppon them neither doeth hee by his example teache any sophisticall arte for the concealing of the truth as many subtile men doe falsly alleage him for their authour I graunt that a man must not alwayes answeare after one maner especially if the ennemies lay snares to catch vs but their malice must be so wisely auoided that truth be not lest vndefended But baptisme is not taken in this place onely for the outwarde signe of washing but for the whole ministerie of Iohn For Christe would haue had this answeared whether Iohn was a true and lawfull Prophet of God or a deceiuer Yet this sentence containeth a profitable doctrine whether the baptisme of Iohn be from God or of men for thereby we gather that
assemblies 7. And greetings in the markets and to be called of men Rabbi Rabbi 8. But be not ye called Rabbi for one is your doctour to witte Christ and all ye are brethren 9. And call no man your father vppon the earth for there is but one your father which is in heauen 10. â—Bel not called doctours for one is your doctour euen Christ. 11. But he that is greatest amongst you let him be your seruaunt 12. For who soeuer wil exalt himselfe shal be brought low and who soeuer will humble himselfe shal be exalted 38. Moreouer he sayd vnto them in his doctrine Beware of the Scribes which loue to goe in long robes and loue salutations in the markets 39. And the chief seates in the synagogues and the first roumes at feastes 45. Then answeared one of the expounders of the lawe and sayd vnto him maister Thus saying thou putst vs to rebuke also 46. And he sayd woe be to you also yee interpreaters of the lawe for ye lade menne with burdens grievous to be borne and yee youre selues touche not the burdens with one of your fingers A little before 43. VVoe be to you Pharisies for yee loue the vppermost seates in the Synagogues and greetings in the markets Luke 20. 45. Then in the audience of all the people hee sayde to his disciples 46 Beware of the Scribes which desire to go in long robes loue salutationâ— in the markettes and the highest seates in the Synagogues and the chiefe roumes at feastes 1. Iesus spake to the multitude This was a very profitable admonition that amongst so many dissentions and grudging contentions amongest the troubled and confused estate of things in the desolation of a right lawfull gouernment yet the authority of the woord of God shoulde remaine safe For to this ende bent the purpose of Christe least the people being offended with the sinnes of the Scribes shoulde cast of all regarde and reuerence of the law For we know how readily mennes mindes are bent to loath and despise the same Especially where the life of the pastours is dissolute all men commonly fall to wantonnesse after theyr example as if they had a graunt to doe it freely The same also nay somewhat woorse falleth out in dissentions for the greater part shaking off the yoake powre foorth their lustes and breake forth into extreme contempt Furthermore at that time the Scribes were euen enflamed wyth couetousnesse they swelled with ambition their extortioÌ„s were knowne their fearful cruelty and corruption of their liues were so great that they seemed to haue conspired the ouerthrowe of the lawe Moreouer they had peruerted the right and naturall sense of the lawe with their corrupt commentaries so that Christe was compelled sharply to contende wyth them because they were caried with a wonderfull madnesse to quenche the light of the truthe Therefore because it was to be feared least that many shoulde growe into contempt of all godlinesse partly by reason of such corruptions partly because of tumultuous contentions Christ meeteth with them in good time and sayth that it should be wickedly done if for the corruptions of men true religion should be beaten downe and the law should be any thing the lesse regarded Sith that the Scribes were moste obstinate ennemies againste the truthe because they oppressed the Church with their tyranny Christ was compelled to discouer their corruptions For except that good and simple men had bene drawen out of their bondage the gate had beene shutte vppe against the Gospel There was also another reason because the people thoughte that lawfull for them which they sawe theyr rulers do they made a law vnto themselues of their corrupt liues But least any man should wrest those things which he shuld speake into a diuers sense he vseth this speach before what maner of men soeuer the doctours be yet it is not meete that the woorde of God should receiue any blotte or blemishe because of their filthy liues or that they should take the liberty to sinne of their wicked examples And this wisedome must be diligently noted For many while they take holde of one thing that they might bring the vngodly and the wicked into hatred and infamie doe with an vnaduised zeale mixe and confounde all things togither For all discipline is despised shame is troden downe to be shorte there remaineth no regard of honestie yea many become impudent and doe of purpose spread abroade the sinnes of the Priestes that they might haue the better cloake for their sinne But Christ doeth inuâ—y so against the Scribes that first he deliuereth the law of God from contempt Therefore wee must learne to vse the same wisedome if we desire that our reprehensions should do any good yet againe it is good to note that Christ was not afraid of offending any man whereby he shoulde be kept from discouering those vngodly Doctours as they had deserued He onely helde this moderation least the woord of God shoulde grow into contempt through the wickednesse of men Further to let vs vnderstand that he spake of the sinnes and not to procure hatred to the personnes of men but least that infection should spread further Marke sayeth expresly that he spake in his doctrine By which words he declareth that he wold haue the hearers profit by these admonitioÌ„s that they might take hede to themselues And though Luke semeth to restrain this to the disciples yet it is probable that he directeth this speach generally to the whole multitude The which doeth also more euidently appeare by Mathewe and the matter it selfe required that Christ shoulde haue respecte to all men in generall 2. They sitte in Moses seat It is not without consideration that I haue set that heere whiche Luke rehearseth in another place For besides that it is the same doctrine I doubt not but that Luke after he hadde said that the Lorde had seuerely and hardly reproued the Scribes he added also other reprehensions which Mathewe deferde to a proper place For nowe we haue seene how the Euangelists haue placed diuers sayings of Christ togither as occasion required But because that Mathewe wryteth more at large I will rather interpreat that which he wryteth The Lorde in sum exhorteth the faithfull sith the Scribes liued moste wickedly not to leade their life after their corrupt maners but rather to frame it accordinge to the rule of the lawe which they heare out of the mouthes of the Scribes For it was necessary as I touched euen nowe that he should reprehende many corruptions in them least they shoulde infecte the whole people Therefore least their wickednesse should robbe away the force from the doctrine whereof they were ministers and preachers hee commaundeth the faithfull to attend to their wordes but not to their deedes As if that he should haue sayd there is no cause why the euill examples of the pastours should hinder the children of God from liuinge well Vnder the name of the Scribes are the Doctours or the
in a forme obiected before them yet God by one example sheweth that it is in his power to directe what soeuer powers he bestoweth vppon manne that we may knowe that nature is subiecte to his pleasure Nowe if the corporall eyes whose chiefe propertie is to see are so ofte as it pleaseth the Lord so holden that they cannot discern those things which are set before them our mindes should be no better though they remained in their integritie But now in this miserable corruption since their light is taken from them they are subiect to be deceiued many waies and so oppressed with a grosse dulnesse that they can doe nothing but erre as also it doeth befall very oft Therefore it commeth not of the sharpnesse of our witte for vs to discerne betwene truth and falsehoode but of the spirite of wisedome But their chiefe dulnesse appeareth in the beholding of heauenly thinges for we doe not onely conceiue false shapes for those things which are true but we doe tourne the cleare light into darkenesse 17. VVhat maner of communication are these yee haue one to another That which we doe see was done then openly by Christe we doe daily finde to be perfourmed in vs in a secreat maner that of hys owne accorde hee insinuateth himselfe to teache vs. But that which I said euen now doeth more euidently appeare by the answear of Cleopas that is though they were doubtfull and in perplexitie about the resurrection of Christe yet they esteemed reuerently of his doctrine so as they were not bent to fall away For they doe not tarie vntill that Christ by manifesting himselfe shoulde preuent them or that the trauailer who soeuer hee was shoulde speake honourably of him but rather out of a small and darkishe lighte Cleopas doeth cast suche sparkes into the straunger as might somwhat lighten his minde if he had ben rude ignorant The name of Christ was at that time so odious and infamous in euerye place that it was not safe to speake honourably of Christe but without regard of enuie he nameth him the Prophet of God and professeth himselfe to be one of his disciples And though this title of a Prophet is farre inferiour to the diuine maiestie of Christ yet this smal commendation deserueth praise sith Cleopas hadde no other purpose then to procure disciples to Christ whiche shoulde submitte themselues to his Gospell But it is vncertaine whether Cleopas accordinge to his rudenesse spake more basely of Christe then was meete Or whether his purpose was to beginne at the rudiments which were best knowen that hee might by degrees goe further And certainly a little after he doeth not simplie account Christe in the common order of Prophets but he sayeth that he and others supposed that he should haue beene the redeemer 19. Mighty in deede and in woorde The same forme of woordes almost doeth Luke Actes 7. 22. vse in the person of Stephen where speaking in the praise of Moses he sayeth that he was mighty in wordes and deedes But in this place it is doubted whether Christ should be called Mightye iâ— deede in respecte of his myracles as if it hadde beene sayde that hee was endued with diuine vertues which should prooue that he was sent from heauen or whether that it shoulde reache further that the meaninge should be that he excelled as well in the facultie of teaching as in holinesse of life and excellent giftes And I doe like this latter sense Neither is that addition in vaine Before God and the people which signifieth that the excellencie of Christe was so declared to menne and knowen by euident trialles that it was without all fained and vaine ostentation And heereby may be gathered a briefe difinition of a true Prophet namely hee who to his woorde adioyneth also the power of woorkes and shall not onely endeuour to excell amongest men but to behaue himself sincerely as in the sight of God 21. But we trusted It shall appeare by the text that the hope which they had conceiued of Christ was not taken away though by the woordes it shoulde so seeme at the first fight But because the hystorie which is sette downe of the condemning of Christe might withdraw a man who had no tast of the gospel because y t he was condemned by the Prelates of the Church Cleopas opposeth the hope of the redemption against this offence And though he doth afterwardes declare that hee himselfe dooth fearefully and as a staggering man remain in this hope yet he doth diligently gather what helpes soeuer he can for the vpholding of the same For it is probable that he spake of the thirdâ—day for no other end but because the Lord had promised that he would rise againe the thirde daye Furthermore that which hee reporteth that the women founde not the body and that a vision of Angels appeared to them and beecause that which the women had spoken of the empty graue was also approoued by the testimony of menne is referred to this sum that Christe was rysen So the godly manne doubtfull betwene fayth and feare nourysheth his fayth and accordinge to his strength stryueth agaynste feare â—5 And he sayd vnto them This reproofe seemeth to be sharper and harder then was meete in respect of the weake man but who so shall consider of all the circumstances shal easily perceiue that it was not without cause that the Lord gaue so sharpe a reproofe to them amongst whome he had bestowed his long labour so ill and almost without anye fruite For it is to be noted that this heere spoken is not onely to be restrayned to these two but obiected as a common faulte which their other fellowes might presently heare of their mouthes Christ had so oft forwarned them of his death he had also so oft taught of the new and spiritual lyfe and had confirmed his doctrine by the oracles of the Prophetes as if he had spoken to deafe men or to blockes or stones they being once stricken with the horrour of death do turne themselues hether and thether Therfore he doth iustly attribute this stackering to foolishnesse he maketh slouth the cause of the same because they were no readier to beleeue And he doth not only vpbraide them that when he was a most excellent master to them they were but slacke and slow to learn but because they were not attentiue to the sayings of the Prophets as if hee shoulde haue sayde that their slouthfulnesse coulde not bee excused because there was no fault but onely in themselues â—ith the doctrine of the Prophets was so euident and plaine of it selfe and so well expounded to them As the most part of menne doe beare the same blame for theyr owne folly because they are vnapt to be taught and obstinate But lette vs note that when Christ saw his disciples to be too slouthfull to the ende that he might waken them hee beginneth at reproouing them For so must they be dealt with whome we haue tried to be either
little before they had made their accounte that the Lorde was risen and they assuredly spake as of a matter well knowen vnto them now when they doe beholde him with their eyes their senses are so shaken with admiration that they imagined him to be a spirit And though this errour was not without fault which came of their infirmitie yet they had not so forgotten themselues as that they should be afraid of delusions but though they thought that they were not mocked yet they do rather incline to this that the image of the resurrection was proposed to them in a vision by a spirite then that Christ himselfe shuld be present a liue who euen now of late was dead vpon the crosse So they suspected it not to be a deceitfull vision as if it had been a vaine Ghost but being afraid they only thought that they had beene shewed by a spirite that which they saw in deede 38. VVhy are yee troubled By these woordes they are warned that they shoulde cast feare out of their mindes that by gathering their senses togither they might iudge as of a matter whereof they had good triall for so long as men are holden with perturbations they are blind in the manifest light Therefore to the ende the disciples may conceiue a sure knowledge they are commanded to consider the matter with setled and quiet mindes In the second parte Christe reprooueth the other faulte namely that by wauering betweene diuers thoughts they hindred them selues And hee sayeth that doubtes doe arise signifying that the knowledge of the truthe is therefore choaked in them that seeing they shoulde not see because they doe not suppresse the peruerse imaginations but rather by giuing them libertye they giue them the preheminence And truely we doe prooue by experience that this is too true euen as the cloudes if the skie be cleare in the morning being caried vppe on high do darken the cleare light of the Sunne so while we doe permit our owne reasons with too muche libertie to arise against the woorde of God that which was euident to vs before is taken out of our sight It is mete when there appeareth any shewe of absurditie by sifting the reasons on either side to make search and it cannot otherwise be but that our mindes in doutfull matters should be caried hether and thether but the meane must be holden in sobrietie least that flesh shoulde lift vppe it selfe higher then is meete and shoulde send foorth their thoughts farre against the heauen 39. See my handes He maketh their corporall senses witnesses least they shoulde thinke that he setteth a shadowe before them in steade of a body And first he distinguisheth a corporall man from a spirite as if hee should say Sight and feeling shall prooue me to be the manne in deede which before was conuersant with you for I am cloathed with the same flesh which was crucified and as yet it beareth the markes Further sith Christ sayeth that his body is palpable and compacte of sounde bones and by these notes distinguisheth the same from a spirite this place is aptly and truely alleaged by our men to the refellinge of the grosse errour of transubstantiation of breade into the body or of the locall presence of the body which preposterous menne doe imagine to be in the holy supper For they would haue the body of Christ to be there where there appeareth to be no signe of the body But by this meanes it should followe that he hadde chaunged his owne nature that he shoulde cease to be that which he was and wherby it was prooued to be the very body by Christe himselfe If they doe except against this that his side was then pearced and his feete boared through with the woundes of the nailes and so also his handes but that Christ is now whole and sounde in heauen this cauill is quickly answeared For the question is not onely in what shape he appeared but what he speaketh of the true nature of his flesh And he doth attribute this as proper to him that he may be felt that he may differ from a spirite Therefore also at this day it is necessary that this difference shoulde remaine betweene the flesh and the spirit which by Christes woordes was appoynted as it may be gathered to be for euer And of the woundes this must be accounted that by thys lesson he teacheth all vs that Christe rather rose for vs then for himselfe when as he being the conquerour of death and endewed with the blessed and celestial immortalitie yet for their sakes which are his he would for a time beare the markes of the crosse This truely was a wonderfull fauour towards the disciples that he hadde rather want somwhat himselfe of the perfecte glory of the resurrection then that they shoulde bee defrauded of suche a helpe for their faith But it is a foolish and an olde wiues fantasie to imagine that he should yet remaine so wounded when he shall come iudge of the worlde MARKE 14. Hee appeared vnto the eleuen as they sate togither I do thinke that the participle aâ—akeimenois is not heere vsed for sittinge downe at meate as some doe translate it but for sitting together and this is not done without reason if this yet be agreed vppon to be the firste vision which is heere described For it was no time to suppe about midnighte Also if the table hadde beene ready prepared it shoulde not agree wyth that whyche Luke sayeth a little after that Christe demaunded whether they hadde anye meate to eate And it is a phrase vsed in Hebrewe to sitte downe for to rest in some place And the reproofe whyche followeth rather belongeth to the first vision then to the seconde for as Iohn witnesseth the disciples reioyced when they hadde seene the Lorde the morrowe after the Passeouer their vnbeliefe was then reprooued That seemeth to be too muche restrained that many do restraine these words of Marke to Thomas onely Therefore I hadde rather to expounde it simplie that Christe when hee firste appeared to the Apostles blamed them because they beleeued not them whiche hadde beene eye witnesses of his resurrection Thoughe the hardnesse of heart is not condemned in this alone that they gaue no credite to menne but because they beinge conuicted with the successe of the matter it selfe they woulde not so yet accepte the testimonie of the Lorde Therefore sith Peter and Marye Cleopas and his fellowe were not the first witnesses of the resurrection but onely subscribed to Christes wordes it followeth that the rest of the Apostles did iniurie to the Lorde because they beleeued not his woordes whiche yet were nowe prooued true by their effecte VVherefore their hardnesse of heart is worthily reprooued because that a corrupt obstinacie was added to their slouthfulnesse as if that of sette purpose they should desire to suppresse that which appeared to be true not that their purpose was to extinguish the glory of their maister or to reprooue him
the Hebrewes 12. 25. comparing the law and the gospell together saith Seeing that they escaped not free who despised him that spake vpon earth take heede that yee despise him not which is from heauen Therefore Christe will be acknowledged in his ministers but so that hee remayne Lorde alone and that they be contented with the degree of seruaunts especially when the matter commeth once to a comparison he will be so distinguished that he may be chiefe 32 And that which hee heard and saw Iohn goeth forward in his office For to the ende that he may make readie disciples for Christe hee commendeth his doctrine for the certaintie thereof that he vttereth nothing but that which he receiued of his father Seeing and hearing are set against all manner doubtfull opinion vaine rumors and all manner of inuentions For he giueth them to vnderstande that he taught nothing but that which he knewe well But some man will say that he deserueth small credite who hath nothing but that which he hath hearde I aunswere that he meaneth by this worde that Christe was taught of his father so that he bringeth nothing but that which is diuine as it was reuealed vnto him by GOD. And that agreeth with all the person of Christe forasmuch as he was sent into the worlde of his father to be an interpreter and Embassadour Afterwarde hee reprehendeth the vnthankefulnes of the worlde which refused so certaine and faithfull a witnesse so wickedly and haynously And also hee remoueth a stumblyng blocke which might turne away many frō the faith hinder the course of many For as we are wont too muche to depende vppon the iudgement of men many do esteeme the Gospel according to the contempt of the world at least whē they see it euery where reiected being preuented with this preiudice they are more loth and slow to beleeue Therefore so often as we see such waywardnes of the worlde yet let this admonition kepe vs in the constant obedience of the same that it is the truth which came from God VVhen hee saith that no man receiueth it his meaning is that there are very few and almost none that are faithfull if they be compared vnto the huge multitude of the wicked 33 And hee that receiued his testimonie Heere he exhorteth and incourageth the godly to imbrace the doctrine of the Gospel without feare As if he shoulde say that there is no cause why they should bee ashamed of their smalenesse of number sithence they haue God to be the authour of their faith who alone is aboundantly sufficient for vs like vnto all Therefore although the whole worlde doth discredit the gospel yet this ought not to keepe backe the godly from subscribing vnto GOD. They haue also that wherin they may quiet and pacifie thēselues when as they know that to beleeue the gospell is nothing els then to subscribe vnto the Oracles of God In the meane while we gather that this is the propertie of faith to leane vnto God and to be established in his word For there can be no subscription vnlesse God doe speake first By which doctrine faith is not only distinguished frō all mans inuentions but also from an vncertaine and doubtfull opinion For it must be answereable vnto the truth of God which is exempted from all doubting Therefore as God cannot lye so it is an absurd thing for the faith to wauer Being armed with this defence we shall continue victorers continually with what engins soeuer Satan do goe about to trouble and shake vs. Out of this place also are we taught howe acceptable a sacrifice faith is before God For as he maketh most account of his truth so we cannot do him any greater worship then whilest that by our faith we professe that he is true then doe we giue him his due honour So men cannot do him any greater iniurie then when they doe not beleeue the gospell For hee cannot be spoyled of his truth but that all his glory and maiestie must be abolished And his truth is after a sort shut vp in the gospel and hee will haue the same knowen there VVherefore the vnbeleeuers leaue nothing for God so much as in them lyeth not that their impietie doth any whit impayre the credit of God but that as much as in them lyeth they reproue and accuse him of vanitie Vnlesse we be more then stony this so excellent a title wherewith faith is adorned ought to kindle in our mindes the most feruent desire of the same For what great honour is this whereunto God doth vouchsafe to extol miserable wretches that they who are by nature nothing els but lying and vanitie should be accounted meete to approoue with their subscription the holy trueth of God 34 For whom God sent Hee confirmeth the sentence next going before For he sheweth that we haue truly to deale with God when as we receiue the doctrine of Christe for Christe came from none other saue only from his heauenly father Therefore it is God alone that speaketh by him And truly we giue lesse honour vnto the doctrine of Christ thē we ought if we doubt to acknowledge it to be diuine Not by measure This place is expounded two maner of wayes for some doe extende it vnto the common dispensation that God who is the fountaine of all good thinges which can neuer be drawen drie is not emptied when he powreth out his gifts vpon men aboundantly They which take water out of any vessell to distribute it doe at length come vnto the bottome but we need not to feare any such thing in God for the aboundance of his giftes shall neuer be so large but that he can exceede the same whensoeuer he will with newe liberalitie This exposition seemeth to haue some colour because the sentence is indefinite yet do I rather follow Augustine who doth interprete this to bee spoken of Christe Neither ought this to be any let that there is as yet no mention made of Christ in this member seeing that the last member doth take away all doubtfulnesse where that is restrained vnto Christ which might seeme to be spoken generally of manie For without doubt these wordes are added expositiuely that the father hath giuen the sonne all things into his hand because he loueth him Therefore they are to be read in one text And the worde of the presentence doth signifie a continuall act For although he was once endowed with the spirite according to the chiefest perfection and yet notwithstanding he floweth continually as out of a fountaine farre and wide hee is therefore not vnfitly saide euen now also to receiue of the father But and if any man had rather expound it simplie the alteration of the tence is not straunge in such verbes Now the sense is manifest that the spirite was not giuen Christe by measure as if the facultie and store of that grace wherein he excelleth were limitted by some measure as Paul teacheth 1. Cor. 12. 7. and Eph. 4. 7.
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
grosse affection when as they desire to haue such a messias as will feede them And whereas they doe highly extoll the grace of God in Manna they doe it craftile that by that meanes they may suppresse the doctrine of Christe wherein he did condemne the immoderate desire of the corruptible meate For on the the other side they set against it the gorgeous title wherewith Manna is adorned when as it is called the heauenly bread But the spirite doth not therefore call Manna honourablie the bread of heauen to this end as if God in feeding his people as an heard of swine did giue them no more excellent thing Therfore they haue no excuse when as they doe nowe wickedly refuse the spirituall food of the soule which is now offered vnto them 32 Verily verily I say vnto you Christ seemeth to denie that which was cited out of the Psalme yet doth hee speake only by way of comparison Manna is called the bread of heauen but for nourishing the bodie but that is counted truly and properly the heauenly bread which is the spirituall food of the soule Therefore in this place he setteth the worlde against heauē because the vncorruptible life is only to be sought in the kingdome of God The truth is not set against figures in this place as oftentimes els where but Christ respecteth what is the true life of man namely whereby he differeth from bruite beastes and whereby he excelleth all creatures VVhen he addeth afterward My father giueth you it is as much as if he should haue said the Manna whiche Moses gaue vnto your fathers brought not the heauenly life but now is y ◠heauēly bread indeed offred you He calleth the father y e giuer of this bread but his meaning is that it is giuen by his hande So that the opposition is not referred vnto God Moses but vnto Christ Moses And Christ doth rather make the father the giuer of this gift then himselfe that he may purchase more reuerence as if he should say acknowledge me to be the minister of God by whose hand hee will feede your soules vnto eternall life Againe this seemeth but a little to agree with Paule his doctryne For Paule calleth Man the spirituall meate I aunswere that Christ speaketh according to their capacitie with whom he hath to doe neither is this any strange thing in the scripture VVe see how Paule himselfe disputeth diuersly concerning circumcision VVhen he intreateth of the institution he confesseth that it was the seale of faith whilest that hee contendeth with the false Apostles he maketh it rather the seale of the curse and that according to their meaning Let vs consider what was obiected to Christe namely that hee is not proued to bee the Messias vnlesse he giue vnto those that be his bodily foode Therfore he declareth not what thing Man did prefigure but saith plainely that that was not the true bread wherewith Moses fead their bellies 33 For this is the bread of God Christ reasoneth from the definition vnto the thing defined negatiuely on this wise that is the heauenly bread which came downe from heauen to giue life vnto the world there was no such thing in Man therefore it was not the heauenly bread And in the meane while hee confirmeth that which he said before namely that he was sent of the father y t he might feed men far more excellently then did Moses Man truly came downe from y e visible heauen that is frō the cloudes but not from the euerlasting kingdome of God from whence life floweth vnto vs. But the Iewes vnto whom Christ speaketh did looke vnto no higher thing saue that their fathers bellies were wel filled and stuffed in the desert Hee calleth that the bread of God now which he called before the bread of heauen not that the bread wherewith we are fedde in this life commeth from any other saue only from God but because that is counted the bread of God which quickeneth the soules vnto blessed immortalitie This place teacheth that all the worlde is dead to God saue only in asmuch as Christe doth quicken it because life shall bee found no where els saue only in him In the comming downe from heauen we must note two thinges namely that in Christ we haue a diuine life because he came frō God that he might be vnto vs the authour of life secondly that life is neere vnto vs so that wee neede not to flie vppe aboue the clowdes or sayle ouer the Sea For Christ came downe vnto vs for that cause because no man coulde goe vp 34 Therfore they said vnto him Lord alwayes giue vs this bread 35 Iesus said vnto them I am the bread of life he that commeth vnto me shall 〈◊〉 be an hungred and he that beleeueth in me shall neuer thirst 36 But I haue saide vnto you that you haue also seene mee and you beleeue not 37 VVhatsoeuer the father giueth me it shall come vnto me and him that commeth vnto me will I not cast out 38 Because I came downe from heauen not that I might do my will but his will 〈◊〉 sent me 39 And this is his will that sent me of the father that whatsoeuer hee hath giuen me I should not loose of it but shoulde raise it vp in the last day 40 And this is his will that sent mee that whosoeuer seeth the sonne and beleeueth w t him he may haue eternall life and I will rayse him vp in the last day 34 Alway giue vs. Vndoubtedly they speake tauntingly that they may accuse Christe of vanitie because hee doth boast that he giueth the bread of life So miserable men whilest that they refuse the promises of God being not contented with this one euill they make Christ giltie of theyr infidelitie 35 I am the bread of life Hee teacheth first that the bread is present which they did aske in mockage then afterward he chideth them Furthermore he began with doctrine that he might the better declare that they were giltie of vnthankfulnesse And there are two partes thereoft because he sheweth whence we must set life and how we may enioy the same VVee knowe what caused Christe to vse these Metaphors namely because there was mention made of Manna and the dayly foode But notwithstanding this figure is more fit to teache the ignoraunt withall then a plaine kinde of speech VVhen as wee eate bread to nourishe our bodies withall both our infirmitie and also the strength of Gods grace doth the better appeare then if God did instill his secret power to nourishe the body without bread So an institution taken frō the body to the soule causeth the grace of Christ to be the better felt For when we heare that Christ is the bread which our soules must eate this pearceth farther into our soules then if Christe shoulde say simplie that he is our life Notwithstanding we must note that the liuely force of Christe is not expressed by the worde bread
man onely of a corporall disease the comparison should haue been nothing worth for circumcision which appertaineth to the health of the soule should be more excellent Therefore Christ ioyneth the spirituall fruit of the myracle with the external benefit done to the bodie and therfore doth worthilie prefer the perfect health of the man before circumcision There may be also another reason of the comparison namely that the Sacraments haue not alwayes their force and effect present but Christ himself wrought effectually in curing the man that was sick of the palsey But I doe rather imbrace that former exposition that the Iewes do maliciously reprochfully find fault with that work wherein the grace of God doth more plainly appeare then in circumcision which they do so much honor that they do think that the Sabboth is not broken by it The marueiling wherof he speaketh doth signifie that murmuring which arose about the fact of Christ because they thought that he durst do more then was lawfull 22 Therefore Moses gaue you circumcision The illatiue worde seemeth not to agree therfore some do take dia tout◠for dia t◠but the Greeke construction is repugnant to their opinion Therfore I do expound it more simplie that circumcision was so commaunded that the vse of that signe was necessary euen vpon the Sabboths as if he should say that it was sufficiently shewed vnto them therby that the worship of the Sabboth is not violated by the works of God that Christ may applie the example of circumcision vnto the present cause yet notwithstanding he vseth a correction by and by when as he saith that Moses was not the first minister of circumcision But this was sufficient for him that Moses who was so straight an exactor of the Sabboth did notwithstanding cōmaund that infants should be circumcised the eight day although it fell vpon the Sabboth day 24 Iudge not After that he had ended his defence he vseth also an expostulation because being carried away w t wicked affections they iudge not according to the thing and the cause Circumcision was reuerenced amongest them for good causes when as it was done vpon the Sabboth day They knew that the law was not broken because the workes of god doe agree well together why do they not thinke the same of the worke of Christe saue only because a preiudice conceiued of the person of Christ doth possesse their mindes Therefore there shall no iudgement be right saue that which shall bee giuen according to the truth of the matter For so soone as the persons come abroade they turne the eyes and senses of all men vnto them so that the truth doth vanishe away by and by As this admonition ought to be of force in all causes and matters so is it more then necessarie when as we haue the heauenly doctrine in hand For ther is nothing which happeneth soner then that wee be estraunged from the same with the hatred and contempt of men 25 Therefore some of the men of Ierusalem saide Is not this he whome they seeke to kill 26 And beholde he speaketh openly and they say nothing to him whether or no doe the rulers know indeed that this is Christ indeed 27 But we know whence this man is but when Christ shall come no man shall know whence hee is 28 Therfore Iesus cryed in the Temple teaching and saying you both know mee and yee know whence I am and I came not of my selfe but he speaketh the truth that sent me whome you know not 29 But I know him because I am of him and he hath sent mee 30 Therfore they sought to take him no man laid hand on him because his hower was not yet come 25 Certaine of the men of Ierusalem Namely such as knew of the lying in wayt of the rulers and which knewe how greatly Christ was hated For the common people as wee saw a little before counted this as a dreame or doting Therfore those who knewe with what outragious hatred the chiefe rulers of their nation were incensed against Christ do not marueile in vaine that Christe was not only openly conuersaunt in the temple they being quiet but that he did also prech freely but they offend in that that in a myracle altogether diuine they do not consider the prouidence of God So carnall men so often as they see any straunge worke of God they marueile indeed but in the meane season there commeth no consideration of Gods power into their minde But it is our dutie more wisely to weigh the workes of God especially seeing that the wicked when as they haue assayed all things doe not so hinder the course of the gospel as they would desire we may surely think that their endeuours are void because God is able to throw them down with his hand being set against them 27 But we know whence this man is Heere we doe see not only howe great the blindnesse of men is when they are to iudge of diuine matters but that this vice is almost ingendred in them that they haue witte enough to lay stumbling blockes before themselues that they may not come vnto the knowledge of the truth There doe oftentimes fall out offences through the subtiltie of Satan which may driue away moste men from Christ but and if the way were plaine and equall euery man would feigne vnto himselfe an offence So long as the rulers knew not Christ this multitude would haue beene letted with their vnbeliefe alone now whenas that impediment is remoued they inuent a new cause least they should come vnto Christ. Yea whereas it was meet that they should be moued with the example of the rulers they are so farre from following that which is right that they do willingly stumble at the first step Euen so men that haue begun well are wont to faile by by in such sort vnles the Lord do direct their goings euē vnto the end Furthermore the argument wherwith they hinder themselues is this The Prophets haue testified that the beginning of Christ shal be vnknowē but we know from whence this man came therefore he is not to bee taken for Christ. Hereby are we taught what a dāgerous thing it is to teare in peeces the scriptures and so consequently Christ himselfe that he may be iudged only by the halfe of himselfe God promised a deliuerer of the seed of Dauid but he challengeth this office euery where vnto himselfe as proper to himselfe Therefore it was requisite that God should be reuealed in the flesh that hee might be the Redeemer of his Church So Micheas assigneth the place where Christ should be borne Out of thee Bethleehem shall arise a captaine that he may gouerne my people But immediately after he speaketh of an higher going out and therefore hidden and secrete These miserable men whilest that they respect nothing in Christ saue that which is subiect to contempt they doe rashlye gather that he is not he that was promised Therefore let
professed enemies of Christ or of those that hated sound doctrin but of the coÌ„moÌ„ sort of meÌ„ where ther shold haue bin greater integritie And he reckoneth vp three sorts The first did confesse in deed that Iesus was a Prophet whereupoÌ„ we gather that they did not loath his doctrine but againe it appeareth how light friuolous this confession was that whenas they allowe of him as of a teacher yet they do neither vnderstande nor tast what hee meaneth or what he teacheth For they could not imbrace Christ indeed as a Prophet vnlesse they did acknowledge him to be both the sonne of God the authour of their saluation Yet there is this good thing in them that they perceiue that there is some diuine thing in Christ which bringeth them to reuerence him for they might easily passe afterwarde vnto saith from this docilitie The second sort do better who do flatly confessâ— that he is Christ but others doe gainesay them whereupon ariseth the conflict By which example we are taught that we ought not to maruel at this day if men by diuers strifes be cut asunder VVee heare that ther arose a Schisme by reason of Christs words that not amongest the Gentiles who were strangers from the faith but euen in the middest of the Church of Christ euen in the principall place of the Church shall therfore the doctrine of Christ be blamed as if it were the matter of tumults Yea howsoeuer the whole world do rage y e truth of god is so precious that we must wish y t it may be receiued eueÌ„ of a few VVherfore there is no cause why our consciences should faint whilest that we see euen those who wil be reckoned amongst the people of god to striue amongst theÌ„selues with diuers opinions Although we must also note that dissentioÌ„ hath not his beginning properly froÌ„ y e gospel For there can be no certaine sound agreement of men saue only in some certaine truth whereas therfore they keepe peace amongest themselues who are ignorant of God that proceedeth rather from som amazednes then from true consent and agrement To be briefe what dissentions soeuer arise whenas the Gospel is preached the cause and seed therof laid hid before in man but being then as it were awaked out of sleepe they begin to stirre like as vapours do proceede from some other thing then from the sunne although they doe not appeare vntill the Sunne arise 41 Shall Christ come Least they should seeme rashly to reiect Christe they arme themselues with the testimonie of the scripture which althogh they do wickedly wrest against Christ yet had it some shew of truth They are only deceiued in this that they make Christ a Galilean But whence came this ignorance saue only from contempt For if they had not thought much to enquire Christ had appeared vnto them to be notable for both titles in that he was borne in Bethlehem that he was the sonne of Dauid But such is our nature we are ashamed to be slouthfull in small things we snort more then carelesly in the mysteries of the kingdome of heauen This is also worthie the noting that they are diligent to seeke some excuse whereby they may turne away themselues from Christ who were otherwise marueilous slouthfull sluggish to receiue sound doctrine Behold how men are wont to frame to theÌ„selues a stumbling block out of the very scriptures least they should come vnto Christ which lead vs by the hand vnto Christ. 43 Certaine of them By these wordes the Euangelist giueth vs to vnderstand that they did not only despise Christ but that there was also adioyned vnto the wicked reiecting of him crueltie a desire to hurte him as superstition is alwayes cruel And whereas their endeuoures were in vain that must be attributed vnto Gods prouidence For because Christ his hower was not yet come as we said before trusting to his fathers aid being couered with the same he was aboue all dangers 45 Therfore the ministers came vnto the high Priests and Pharisees and they saide vnto them why haue you not brought him 46 The ministers answered there was neuer man that spake as this man 47 Therfore the Pharises answered them Are you also deceiued 48 Hath any of the rulers beleeued on him or of the pharisees 49 But this companie which knoweth not the lawe are accursed 50 Nicodemus said vnto them he which came vnto him by night although he was one of them 51 Doth our law iudge a man vnlesse it shall heare of him first and shall know what he doth 52 They answered and said vnto him Art thou also of Galâ—lee searche and see that there hath arisen no prophet out of Galilee 53 And euery man went vnto his owne house 45 Therfore the ministers came Here may we see how blinde the arrogancie of the wicked is they are so in loue with and doe so adore the greatnes and honour wherein they excell in the worlde that they are not afraid proudly to tread vnder foote equitie right And if any thing fall out otherwise then they would they would gladly ioyne heauen and earth together For whilest that the wicked priestes do demaund why Christ was not brought vnto them they do so highly extoll their power that nothing ought to haue gainstood their coÌ„mandemeÌ„t 46 There was neuer any man These men doe confesse that their combes were cut and they tamed with the word of Christ alone yet doe they not repent neither giue due honor vnto the word If it be true that there were neuer any maÌ„ y t spake so why did not y â— diuine power which they enforced to feele so moue their hearts that they might giue themselues wholy vnto God But it was meete it shoulde be so that that of Iesaias myght be fulfilled He shall throwe downe the wicked with the breath of his mouth Moreouer we shall afterwarde see how those who sought him that they might put him to death fell backward as if they had been beaten downe with beetles being confounded with the only voyce of Christe Therefore let vs learne that there is such force in Christe his doctrine that it doeth euen terrifie the wicked but seeing that this turneth to their destruction let vs rather endeuour to bee softened then broken But we see many at this day too like vnto those ministers whom although the doctrine of the Gospel doth cause to woonder at it against their willes yet are they so far from submitting themselues vnto Christ that they do notwithstanding remain in the tents of the enemies And there be others who are worse who do deface and defame with what slaunders they can the doctrine which they know assuredly being conuict in their owne consciences is of God 46 Are you also deceiued They do so rate their ministers that notwithstanding they keepe them vnder obedience For by these woordes they meane that it is an absurd and vnmeete thing that they should not
man 〈◊〉 hand on him because his houre was not yet come 15 You iudge according to the flesh It may be expounded two maner of wayes either that they iudge according to the wicked iudgement of the flesh or that they iudge with respect of person for flesh is sometimes taken for the outward shew of man and both senses will well agree with this place Because whether the affections of the flesh do beare rule or the respect of persons do preuaile in iudgement neither truth nor equity haue any place there yet it seemeth to me that the sense is more sure if wee set the flesh against the spirite so that hee doth denie that they are lawfull meete iudges for this cause because they haue not the spirite for their guide I iudge no man In this also do the interpreters vary Some do distinguish thus that he iudgeth not as he is man Other some doe refer it vnto the time that seeing he was vpon the earth he did not yet take vpon him the office of a iudge Augustine bringeth both expositions suspendinge his iudgemente But that former distinction can by no meanes agree For there bee two members of this sentence that Christ iudgeth not and if he iudge his iudgement is firme and authenticall because it is diuine Therefore I doe restraine the former member where he saith that he iudgeth not rather vnto the circumstance of the presēt place For to the ende hee may the better proue that his enemies are giltie of pride hee vseth this comparison that they vsurpe vnto themselues the libertie of iudging preposterously and yet they cannot away with hym who teacheth simplie and abstaineth from the office of ◠iudge 16 And if I iudge This is a correction least he seeme altogether to depart from his right If I iudge saith he my iudgement is true that is it deserueth authority And the authoritie commeth thence because hee doth nothing but that which his father commaundeth These wordes I am not alone import as much as if he should say that he is not one of the number of men but that he is to be considered with the person whiche his father hath laid vpon him But why doth he not rather plainly chalendge to himselfe the diuinitie as he might truly and worthily To wit because the godhead laid hid vnder the vaile of the flesh he bringeth foorth the father wherein it did more plainly appeare notwithstanding his wordes tend to this end that that is to be accounted diuine whatsoeuer he doth and teacheth 17 Furthermore it is written in your law His argument might seeme weake at the first blush because no man is suffered to beare witnesse in his owne cause But we must remember that which I saide euen nowe namely that Christ ought to be exempted from the common sort of men because he is neither a priuate man neither doth he yet handle his owne priuate businesse In that he maketh himselfe to differ from the father he doth in that applie himselfe vnto the capacitie of the hearers and that in respect of his office because he was then his fathers minister and therefore he maketh him the authour of all his doctrine 19 VVhere is thy father It is questionles that they enquired tauntingly of his father For besides that according to their accustomed pride that was despitefully receiued of them which he spake concerning the father they doe also mocke him because hee doeth highly extoll his father as if hee had had his beginning from heauen Therfore in these words they denie that they care so much for Christ his father that they do attribute any thing vnto the sonne for his sake And heereupon is it that Christ is so boldly contemned euery where at this day because there be but a few that thinke that he is sent of God You neither know mee He doth not vouchsafe to giue them a flat aunswere but doeth flatly cast in their teeth their ignorance wherein they flattered themselues They enquired concerning the father yet neuerthelesse whenas they had the sonne before their eyes in seeing they saw not This was therefore a iust punishment for pride and suche wicked vnthankfulnesse that they who had despised the sonne of God shewed vnto them so familiarly shold neuer come vnto the father For how shall any mortall man ascend vnto the highnesse of God vnlesse he bee lifted vpon high by his hand Furthermore God did abase himself in Christ vnto the humilitie and basenesse of men that he might reach foorth his hand Are not those worthie to be driuen away from heauen who do reiect God drawing neere vnto them after this sort And let vs know that this selfe same thing is saide to vs all For whosoeuer he be that aspireth vnto God and beginneth not at Christ he must needes wander as it were in a labyrinth For it is not in vain that he is called the image of the father as we haue said elswhere And as they are depriued of all right and true knowledge of God who passing ouer Christ doe striue like giaunts to come vnto heauen so whosoeuer shall direct his minde and all his senses vnto Christ he shall straightway be led vnto the father For the Apostle doth not falsly say 2. Cor. 3. 18. that through the glasse of the gospel wee doe plainely behold God vnder the person of Christe This is an incomparable reward of the obedience of faith that he that humbleth himselfe before Christ doth pearce aboue all the heauens euen vnto the misteries which the Angels doe beholde and adore 20 These wordes spake hee c. The treasurie was a part of the Temple where the holy offeringes were laid vp Therefore it was a famous place VVhence we doe gather that Christ spake these words in a great assemblie of men that the people might haue the lesse excuse And also the Euangelist commendeth vnto vs the wonderfull power of God in this that they were enforced to suffer Christ when as he taught openly in the temple whom they sought of late to kill For seeing that they had a quiet gouernment in the Temple so that they might rule there with tyrannicall lust they were able to cast out Christ with one becke And seeing y t he was so bold as to take vpon him the office of teaching why do they not straightway lay hand vpon him Therfore we see that God did get him an audience and did assist him least these cruel beastes should touch him when as he was euen almost in their iawes Hee maketh mention againe of the houre that we may know that we liue and die not by the will of man but by the will of God 21 Therfore Iesus said vnto them againe I go ye shall seeke me and ye shall die in your sinnes VVhether I goe thither can yee not come 22 Therfore the Iewes said will hee kill himselfe because hee saith whether I goe you cannot come 23 Then he said vnto them you are from beneath I
him who art thou Iesus saide vnto them from the beginning because I doe also speake vnto you 26 I haue many thinges to speake and iudge of you but hee that sent me is true I speake those thinges in the worlde which I haue heard of him 27 They knewe not that he spake vnto them of the father Therefore Iesus saide vnto them 28 VVhen yee haue lifted vp the sonne of man then shall yee knowe that I am that I doe nothyng of my selfe but like as the father hath taught mee these thynges speake I. 29 And he that hath sent me it with me the father hath not left me alone because I doe alwayes those thinges which please him 25 From the beginning They are muche deceiued that take beginning in the nominatiue case as if Christ did in this place affirme his eternall Godhead There can be no such doubtfulnes in y e Greeke and yet notwithstanding the Greek interpreters doe also vary amongest themselues All doe agree in this that the preposition is to be vnderstood but many doe expound it aduerbially as if Christ did say that this is principally to bee holden Some also as Chrysostome doe reade it in one text The beginning which I also speake vnto you I haue manie thinges both to speake and iudge of you VVhich sentence Nonnus did also gather into a verse Yet the other reading is more vsuall and semeth to mee to bee the true reading Furthermore I interprete ten archâ—n from the beginning and in my iudgement the sense is this I am not start vp of a sodaine but as I was promised in times past nowe doe I come abroade And hee addeth because I doe also speake vnto you wherby he meaneth that he testifieth plainly enough who he is if sobeit they had eares The causall coniunction oti is not put simplie to render a reason as if Christ would prooue that hee was from the beginning because he speaketh now but the affirmeth that his doctrine doth so agree with that euerlastingnesse whereof he maketh mention that it ought to bee accounted insteede of an vndoubted confirmation It may be thus resolued According to the beginning that is he of whom alreadie in times past like as now also I do confirm as it were againe or and truly that which I nowe speake agreeth also with the oracles of all ages so that it is a sure approbation To bee briefe this answere consisteth vpon two members for vnder the worde beginning he comprehendeth the continuall course of all ages since that the couenant of god was established with the fathers VVhenas he saith that he doth also speake he ioyneth his present doctrine with the olde prophesies and teacheth that it dependeth thereupon VVhereupon it followeth that this was the only cause of the Iewish ignorance because they did neither beleeue the Prophetes nor the Gospel For there is one Christ set before them euery where They did feigne that they were the Prophetes schollers and that they had respect vnto the eternall couenant of GOD but in the meane season they refused Christe who was promised from the beginning and did offer himselfe vnto them 26 I haue many things to speake of you Because he saw that he sung a song vnto deafe men he proceedeth no farther in his talke but doth only pronounce that God will reuenge that doctrine which they contemne because he is the authour thereof if saith he I would accuse you your malice and wickednesse doth minister vnto me large matter but I doe now omit that But the father who hath commaunded me to teache hee shall not foreslow his duetie for he will surely defende and deliuer his worde from the wicked and sacrilegious contempt of men The saying of Christ tendeth almost vnto the same ende whereunto that of Paule 2. Tim. 2. 13. If wee shall denie he continueth faithfull be cannot deny himselfe To be briefe he threateneth the iudgement of God vnto the vnbeleeuers who doe not beleeue his worde because he must needs defend his truth And this is the true stabilitie of our faith when as we are persuaded that God alone is sufficient to establish the authoritie of his doctrine although the whole world doe refuse it All those which serue Christe and trust to this ayde may safely conuince the whole world of lying And the things which I haue heard He saith that he vttereth nothing saue that which he hath receiued of the father And this is the only approbation of doctrine when as the minister sheweth that all that proceedeth from God which he speaketh Furthermore we know that Christ did then play the part of a minister therefore it is no marueile if hee doe therefore desire to be heard because he bringeth the commaundements of God vnto men And by his example he prescribeth a common lawe vnto all the whole Church that none be heard saue only hee that speaketh out of the mouth of God But like as he casteth downe the peruers arrogancie of men who thrust in theÌ„selues without the word of God so doth he furnish and arme with inuincible constancie godly teachers who are well assured in theyr consciences of their calling so that whilest that they haue God for their guide they may boldly triumph against all mortall men 27 They knew not Heereby it appeareth how dull those men are whose mindes Satan doth possesse There could nothing bee more certaine then that they are cited vnto the throne of God but they are altogether blinde which thyng chaunceth also dayly vnto other enemies of the Gospell Furthermore such making blinde of them ought to teach vs to feare 28 VVhen ye haue lifted vp Christ being offeÌ„ded with that dulnes which the Euangelist noteth he affirmeth againe that they are altogeather vnworthie to heare any more out of his mouth You haue saith he al your senses as it were bewitched and therfore you vnderstand nothing of these thinges which I speake but there shall once be a time wheÌ„ you shal know that there was a Prophet of god conuersant amoÌ„gst you which spake vnto you Thus must we deale with the wicked they must be called precisely vnto the iudgement seate of the highest Iudge And this knowledge whereof Christ maketh mention is too late when as the wicked being drawen vnto punishment do against their wylles acknowledge God to be their iudge whom they shoulde haue meekely reuerenced Neither doth he promise vnto them amendment of life but he saith plainely that after they shall be striken with a new and vnlooked for feare of Gods wrath the dulnesse wherein they now rest shall bee taken from them So the eyes of Adam were opened that being ashamed in seeking lurking dennes in vaine he might at length perceiue that he was lost Although that knowledge of Adam which might haue beene of it selfe vnprofitable turned to his good through the grace of God but the reprobate being ouerwhelmed with despayre haue their eyes opened only to this ende that they may see
stedfast in Christe are carried about through many errors saue onely because they doe not so beware and take heede of suche false teachers as they ought Furthermore our vnsatiable curiositie is so delighted in newe and straunge inuentions of men that we runne wilfully like mad men vnto wolues and theeues Therefore it is not without cause that Christe doth testifie that false teachers how flatteringly soeuer they doe insinuate theÌ„selues doe alwayes offer deadly poyson to the end we may be the more bent to driue them away Like vnto this is the admonition which Paule giueth Collos. 2. 8. Take heede least any man spoyle you through philosophie c. I am come An other similitude for seeing that Christ hath hitherto called himselfe a gate and those true sheephe ardes which gather their sheep vnto this gate he doth now take vppon himselfe the person of a shepheard and doth indeed affirme that hee is the onely shephearde so that this honour and title doth properly appertaine vnto none other For howe many faithfull shepheards of the Church soeuer therebe yet because hee rayseth them vp furnisheth them with necessarie gifts gouerneth them with his spirite worketh in theÌ„ they doe no whit hynder him from being the only gouernour of his Church and being the only most excellent pastour For although he vse their ministerie yet doth hee not cease from executing the office of a pastour by his power and also they are masters and teacherâ— so that they take nothing away from his dignitie and office Furthermore this woorde sheepheard when it is applyed vnto men it is subalâ—â—rnum as they call it or placed vnder another And Christ doth so impart his honour vnto his ministers that hee doth yet notwithstanding remaine the only shepheard as well of them as of the whole flock Nowe when as he saith that he came that the sheepe may haue life his meaning is that they are only subiect to bee carryed away and deuouted by theeues and wolues which keepe not themselues vnder his sheephooke And to the end he may make them the more bold he affirmeth that life is continuallie by little and little encreased and confirmed in those which doe not depart from him And truly the more that euerye man goeth forward in faith the â—igher he commeth vnto the perfection of life because the spirite 〈…〉 in him which is life 11 I am the good 〈…〉 good sheepe hearde layeth downe his life for his sheepe 12 But an 〈…〉 that is not the sheephearde whose the sheepe are not seeâ—th the wolfe comming and forsaketh his sheepe and flyeth and the wolfe catcheth them and 〈◊〉 them 13 But the 〈…〉 and careth not for his sheepe 14 〈…〉 15 As the father knoweth mee and I knowe the father and I say downe my life for my sheepe 11 A good sheepehearde layeth downe his life He declareth by that singular affection which he beareth toward his sheepe how truly he sheweth himselfe a shepheard toward them Because he is so carefull for their safetie that he spareth not his owne life whereupon it followeth that they are more then vnthankfull and an hundreth times woorthie to perish and to bee laide open vnto all manner of harme who refuse to be kept by so bountifull louing a shepheard Furthermore that is most true which Augustine saith that in this place is set before vs what is to be desired what is to be fled and what is to bee suffered in the gouernment of the Church There is nothing more to be desired then that the Churche may be gouerned by good and carefull sheepheads Christ doth professe that he alone is a good shepheard who first by him selfe and secondly by his instruments doth make the Church sound and safe Therefore so often as thinges are set in good order and fit men are made gouernours there Christ playeth the sheepheard in deede But there bee many Theeues and VVolues who hauing on sheepeheardes visures do wickedly despearse the Church Christ affirmeth that suche are to be fled by what name or title soeuer they be called and howsoeuer they vaunt and bragge of their name If the Church could be purged of hyrelinges it should be in better case but because by this meanes the Lord doth exercise the pacience of his faithfull children and we are also vnwoorthie of that singuler benefite that Christ shoulde appeare vnto vs in sincere pastours they are to bee suffered howsoeuer they be not allowed and do mislike vs for good causes By hyrelings vnderstand those who retaine and keepe backe pure doctrine and which do rather preach the truth by occasion then of any true zeale as saith Paule Phil. 1. 15. Such men are to bee hearde although they doe not serue Christe faithfully For like as Christ wold haue the Pharisees hard because they did sit in Moses his chaire Mat. 23. 3. so must we giue this honor vnto the Gospel that we despice not the ministers thereof although they bee not very good And because euery little offence doth make the gospell vnsauery in our tast least such daintines do hinder vs let vs alwaies remeÌ„ber that which I said before that if the spirite of Christ bee not of suche power and force in the ministers that hee doe openly shew himselfe in them to be a sheepheard then are we punished for our sinnes and thaâ— in the meane season our obedience is tryed 12 But the hireling and hee that is not the shepheard Although Christ doth challendge the name of a shepheard to himselfe alone yet doth he secretly graunt that it is in some respect common to the instruments in whom he worketh For we know that many after Christ were not afraid to shed their blood for the safetie of the Church neither did the prophetes which were before Christes comming spare their liues But in his owne person he setteth before vs an absolute example that he may prescribe a rule vnto his ministers For how filthie and shamefull is our slouthfulnes if our life be more precious vnto vs then the safety of the church before which Christ did not preferre his owne life And that which is said in this place of giuing the life for the sheepe is as a sure and principall signe of fatherly affectioÌ„ Christ his mening was first to testifie vnto vs how singuler a tokeÌ„ of his loue towards vs he shewed in his death and secondly to prouoke al his ministers to folow his example Notwithstanding we must note the difference betweene them and him that he gaue his life for the price of satisfaction hee shed his blood to purge our soules he offered his body for a sacrifice whereby he might purge our sinnes and pacifie Gods wrath which was stirred vp against vs. But there caÌ„ be no such thing in y e ministers of the gospell who haue all need to be purged and whose sins are cleansed by that only sacrifice and are reconciled vnto God But Christe disputeth not in this place of the efficacie of his death or
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
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
all other most odious to the end that hauing ended that hee maye acquite the partie accused The aunswere which Christe maketh tendeth to this ende that there is no colour in that accusation So that it containeth a refutation made by the way as if hee should say there is a crime laid to my charge ridiculously whereof there cannot be the very least suspition in me Pilate seemeth to haue taken it grieuously that Christe had demaunded why he suspected him Therefore hee vpbraydeth vnto him disdainfully that what euill soeuer is it commeth of his owne nation I saieth he sit as a iudge they be no straungers but thine owne countreymenne which accuse thee therefore there is no cause why thou shouldest inwrappe me in your discorde Ye might liue quietly for me and the Romanes but yee your selues are vnto your selues a cause of trouble part wherof I am enforced to suffer against my will 36. My kingdome He confesseth in these wordes that he is a king yet he putteth away and purgeth the slaunderous reporte so muche as was sufficient to proue his innocencie For he denieth that there is any disagreement betweene his kingdome and the politike order as if he shuld say I am falsely accused as if I had assayed to trouble or alter somewhat in the publike estate I haue preached concerning the kingdome of God but that is spirituall Therefore there is no cause why ye shoulde suspecte me for an vsurper or one that desireth to attaine to a kingdome by ambition or vnlawfull meanes Christe vsed this defence being 〈…〉 before Pilate but the same doctrine is profitable for all the godly 〈◊〉 the ende of the worlde For if Christe his kingdome were earthlye it shuld be vnstable and subiect to falling because the fashion of this world passeth Nowe because it is called heauenly he dooth also defend and auouch the perpetuitie and continuaunce thereof So that if it so fall out that the whole compasse of the earth be weakened and subuerted our consciences shal cōtinue neuerthelesse stable if so be it they take heede vnto christ his kingdome not onely amongst mouinges and shakinges but also amidst horrible ruines and destructions If we bee tyrannously vexed by the wicked yet our saluation and safetie persisteth whole and sound vnto vs in the kingdome of Christ which is not subiect to the wil of men Finally sithence y e the world rageth cōtinually with continuall stormes the kingdome of Christ is separated thence wherein we must seeke for quietnes and peace Furthermore we are taught of what sorte the nature of this kingdome is For if it didde make vs happy according to the fleshe and did bring vs ritches pleasures and whatsoeuer is to be wished for the vses of this present life it should smel of the earth and the world but now how miserable soeuer our estate be to looke to yet perfect felicitie remayneth safe for vs. VVe doe also learne heere who those be which appertaine vnto this kingdome namely those who being renewed by the spirite of God doe meditate vppon the heauenlye life in holynesse and righteousnesse Although we must also note that it is not denied but that the kingdome of Christ is in this worlde For we know that it hath a place in our mindes as Christ saieth also in another place the kingdome of God is within you Luke 17. 21. But to speake properlye the kingdome of God which dwelleth in vs is as it were a stranger in the world because the estate therof is altogeather vnlike My seruaunts would surely fight He proueth that he had not ambitiouslye aspired vnto a kingdome because no man stirreth no man taketh weapon in hande For if any priuate man doe vsurpe vnto himselfe a kingdome it must needes be that he is ayded by seditious persons There appeareth no such thing in Christe therefore it followeth that hee is no earthly king But heere may a question be moued whether it be lawfull to defend the kingdom of Christ with weapons or no. For when as the Princes are commaunded to kisse the sonne Psal. 2. 11. they are not onely commaunded to submit themselues priuately vnto his gouernmente but also that they employ al their power which they haue to defend the Church and maintaine godlines First of all I aunswere that they deale disorderly and ignorauntly who deduct this consequence that the pure worshippe of God and the doctrine of the Gospell ought not to bee defended with weapons because Christ is not then defended in his owne person For Christ doth onely reason according to this present fact how friuolous that is which the Iewes had slaunderously layd to his charge And secondly although godlye kinges doe defende Christes kingdome with the sword yet this is done some other way then earthly kingdome are woont to be defended For as the kingdome of Christ is spirituall so it must be grounded in doctrine and the power of the spirit In like sorte is the edifying thereof finished For neither the lawes and edicts of men neither yet their penalties doe come vnto the consciences yet this letteth not but that princes may defende the kingdome of Christ accidentally partly whilest that they ordaine externall discipline partly whilest that they ayde the Church againste the wicked But it commeth to passe through the frowardnesse of the worlde that the kyngdome of Christ is rather establyshed by the bloud of Martyrres then by the helpe and ayde of weapons 37. Therfore Pilat said vnto him art thou then a king Iesus answered him thou saiest that I am a king To this end was I borne and to this end came I into the world that I may beare witnesse of the trueth whosoeuer is of the trueth he heareth my voice 38 Pilate saith vnto him what is trueth And when he had said thus he went out againe vnto the Iewes and said vnto them I find no fault in him 39. But ye haue a custome that I shuld let one loose vnto you at Easter will yee then that I let lose vnto you the king of the Iewes 40. Therfore they cried al againe saying not him but Barabbas and Barabbas was a murtherer 37. Thou saist that I am Although Pilat vnderstoode already by the former answer y t christ did chalēg to himself some kingdom yet christ affirmeth this self sāe thing more plainly being not cōtēt therwith he addeth an other sentēce which is as it were a certain sealing of that saying Whēce we gather that the doctrine of the kingdome of Christe is no common doctrine seeing that he thought it worthie of so great asseueration or auouching This is a general sentence I was borne for this cause that I may bear witnesse of the truth yet it is especially to be applyed vnto the circumstance of this place But the wordes signifie thus much that this is a naturall thing for Christe to speake the truth and secondly that he was sent of the father to this end and that therfore this is his proper office