profitable that it shoulde be so deferred The Aungel appeared in a dreame this is one of the ordinarie maners of reuelations wherof mention is made Num. 12. 7. where God speaketh thus To the Prophets which are among you I will shewe my selfe either by a vision or by a dreame but I will not do so with my seruaunt Moses to whom I will shewe my selfe face to face but it is to be obserued that these sortes of dreames doe much differ from them which come of natural causes for they haue a marke of assurance engraued in them and they are sealed from aboue that we shoulde not doubt of the truthe of them The dreames which men commonly haue are woont to rise either of the constitution of nature or throughe euill disposition of the bodies or of such like causes But sometimes the spirit geueth witnesse to those dreames which are of God to assure vs certainly that it is god which speaketh Sonne of Dauid be not afraid This exhortatioÌ„ of the angel declareth that Ioseph was careful in his mind least he should be defiled with any infection by bearing with his wifes adulterie He therfore taketh away that opinion of the offence which he had conceiued in his minde to that ende that with a quiet conscience he might remaine and dwell with his wife hee applieth the epithite of the Sonne of Dauid to the preseÌ„t cause that he might stir vp his mind to that high mystery because that he was of that familie and that remaining aliue but with a few other from whence saluation was promised to the worlde Ioseph therefore hearing Dauid named out of whose stocke he came out to remeÌ„ber that notable couenant of God of the restitution of the kingdom so should know that he speakes not of any new or straunge thing for it is as much as if the Aungel by setting foorth the prophesies of the Prophets shoulde prepare Ioseph his minde to accept this present fauoure Thou shalt call his name Iesus Of the word it selfe I haue before spokeÌ„ briefly but sufficiently I will nowe onely adde one thing Their dreame is confuted by the woordes of the Angell which deriue this name from Iehoua the essentiall name of God for the Aungell sheweth why the sonne of God is to be so called that is because he shal saue his people whereof we gather an etymologye meere contrary to that which they imagine But in vaine doe they seeke by this cauill to slippe away Christ is to bee compted the author of saluation most properly and most aptly because that he is God eternall For we must not heere seeke onely what GOD hath performed and bestowed vppon vs but this name was geuen vnto the sonne for an especiall cause because of the commaundement whiche was enioyned him from the father and by reason of the office which he had when he descended to vs. Nowe it were meere madnesse to knitte these two woordes Iesu Iehoua together as if they were but one name seeing that they agree but in two letters and differre in all the rest and which haue no likenesse in them at all I leaue this kinde of forging to the Alchumystes from whom the Cabalistes do not much differre who haue inuented for vs these filthie and vaine toyes But the sonne of God when hee came to vs in the flesh had also his name geuen him of his father that by the same it might be openly shewed to what ende he came what his power was and what properly was to be looked for of hym for the roote of this name Iesu is from the Hebrewe verbe 〈◊〉 â—iphil which signifieth to saue and in the Hebrew is after an other maner pronounced namely Iehosua But the Euangelistes wryting in Greeke folowed the accustomed maner of speache for the Greeke interpreters as well in Moses as in other bookes of the olde Testament haue translated it Iesâ—un whereby their ignorance is again reproued which wrest wrythe rather then deriue this name Iesu from Iehoua for they accompt it for a great absurditie if that any mortall man should haue this name common with the sonne of God and they crie our tragically that Christ will neuer suffer his name thus to bee prophaned As thoughe that it were not well knowne of the contrary that the name of Iesu is as common to those menne as that of Iehosua Nowe seeing that it sufficiently appeareth that the Sonne of God vnder the name of Iesu is commended vnto vs as the authour of saluation we will sifte more neerely the Aungelles woordes Hee shall saue sayeth hee his people from their sinnes first this is to be obserued that they of themselues were lost whome Christ was sent to saue and namely hee is called the Sauiour of the Churche If they whome GOD hathe ioyned so neare vnto hymselfe are drowned in death and destruction vntill Christ restore them life then what shall wee saye of straungers to whome there was neuer anye hope of life appearing VVherefore it is to bee concluded while saluation in Christe is reiected that all mankinde is subiecte to destruction But the cause of destruction is with all to bee noted for the celestiall iudge doeth not pronounce the cursse against vs rashly and wythout a cause Therefore the Aungell witnesseth that wee pearished and were holden oppressed vnder the miserable yoke of damnation for that by our sinnes wee were estraunged from life whereby the corruption and wickednesse of our nature is reuealed vnto vs for if any manne were perfecte and able to liue a righteous life hee might be without Christ the deliuerer but all without the exception of any one haue neede of hys grace Therefore it foloweth that they are all the seruauntes of sinne and are destitute of the true righteousnesse Heere againe wee gather what maner and way it is that Christ vseth in sauing that is that hee deliuereth vs from sinnes Furthermore there are two partes of this deliueraunce first in that he by sacrifice hauing made a full satisfaction geueth vs free pardone and forgeuenesse whereby wee are exempted from the guiltinesse of death and are reconciled to God The next that he sanctifying vs wyth his spirite chalengeth vs from the tyrannie of Sathan that wee shoulde liue to righteousnesse therefore Christ is not acknowledged truely as a Sauiour vntill that by faith wee learne to embrace the free forgeuenesse of our sinnes and that we knowe that we are accompted righteous before God because that we are freed from guiltinesse then that we being without all trust either of our workes or of oure power aske of him the spirite of righteousnesse and truthe The Aungell wythout doubte nameth the Iewes the people of Christe whose heade and king he was ordained But because the Gentiles were shortly after to be grafted into the stocke of Abraham this promisse of saluation is generally stretched to all whiche by faith are vnited to that one bodye of the Churche 22 All this was dâ—ne They verye fondly
the heauenlye life But Luk declareth the true nature of godlines wheÌ„ he saith that the witnesse of the Angell was in steede of a rule to the Shepheardes to the which they directed all thinges For then is faith rightly holpe by the workes of God if it directeth al thinges to that purpose that the trueth of God which is reuealed in his word may more clearely shine forth 21. That the childe should be circumcised That which generally is to be coÌ„sidered of circumcision let the readers fetch out of Ge. 17. 10. It shal be sufficient at this time briefly to touch those things which beelong to the person of Christ. God would that his sonne should be circumcised that he might be subiect to the lawe for circumcision was a solempne signe wherewith the Iewes were initiated into the obseruation of the lawe Paule declareth the end Gal. 4. 4. when he saith that he was made vnder the law that he might redeeme them which were vnder the law Therfore Christ taking circumcision professed himself a seruaunt of the law that he might obtaine libertie for vs. And so by this meane not onelye the seruitude of the lawe was abolyshed by him but the shadow of the ceremonie was applyed to his sound and perfect bodye that it might soone take an end For although the abrogating of it depended of the death and resurrection of Christ yet this was a certaine beginning of the same that the sonne of god suffered himselfe to be circuÌ„cised His name was then called Iesus This place also witnesseth that it was a manner receiued amongst the Iewes that on the day of circumcision they gaue names to their children as we at this day vse to doe at baptisme But the Euangeliste noteth two thinges that the name of Iesu was not giuen vnto the sonne of God rashely or for the pleasure of men but that the Angel brought it from heauen TheÌ„ that Ioseph Mary obeyed the coÌ„mandement of God this is the consent of our faith with the word of God that that word going before wee should speake to the same and our faith shoulde answere to his promises Especiallye Luke commendeth vnto vs the order of publishing of the word when hee saieth that saluation was testified by the mouth of men which was promised by the Angell from aboue through the grace of Christ. Matth. 2. Marke Luke 1. VVhen Iesus then was borne at Bethlehem in Iudea in the dayes of Herâ—â—e the king beholde there came wise men from the East to Ierusalem 2. Saying where is the king of the Iewes that is borne for we have seene his starre in the East and are come to worship him 3. VVhen king Herod heard this hee was troubled and all Ierusalem with him 4. And gathering togeather all the chieâ—â— Priestes and Scribes of the people he asked of them where Christ should be borne 5. And they sayde vnto him at Bethlehem in Iudea for so it is written by the Prophet 6. And thou Bethlehem in the lande of Iuda arâ— not the least among the princes of Iuda for out of thee shall come the gouernour that shal feede my people Israel   1. VVhen Iesus was then borne Matthew concealeth the cause whye Christ was borne at Bethlehem but the spirit of God who had appointed the Euangelistes as his Scribes seemeth aduisedly so to moderate their stile that with most notable consent they al write one and the same historie though it be in diuers manners that thereby the trueth of God might be the more certeine and euident when as it was openly manifest that his witnesses did not purposely before consent to speake but euery one separate from other nor hauing one respecte of an other did simply and freely write that which the spirite taught them Furthermore here is a historie declared worthy to be remembred that God fetched wisemen out of Chaldea or Persia which should come into Iudea to worship Christ where hee lay without honour and contemned Truely a wonderfull counsell of God that God would his Sonne should come forth into the world vnder this obscure humilitie yet hee excellently adorned him as with phrases so with other tokens least any thing for the triall of our faith had beene wanting from his diuine maiestie yet here is to be noted a notable harmonie of thinges seeming to be repugnant The starre from heauen declareth him to be a king whose throane is the beastâ— stall because that hee is denied a place euen amoÌ„gst the common sorte of men His maiestie shineth in the East which not onely appeareth not in Iudea but is also difiled with many reproches To what purpose is this namely the heauenly fathers will was to appoynt that the starre and the wisemen should lead vs the right way to his sonne but yet hee stripped him naked of all earthly honour that we might know his kingdome to be spirituall VVherefore this storie is not onely profitable because that God brought these wisemen to his sonne as the first fruites of the Gentiles but also because hee woulde set forth the kingdome of his sonne as with the praise of them so of the starre for the helpe of our fayth least the wicked and malitious dispite of his own nation should cause him to be despised of vs. It is sufficiently knowne that the Astrologers and Philosophers with the Perseans the Chaldeans were called Mag. i. wisemen Therfore is is easily to be coniectured that these came out of Persia. Furthermore how many they were in number it is better not to know because the Euangeliste doth not expresse it then rashly to affirme for certaine that which is doubtfull A childish errour lead the Papistes that they imagined them to be three because Matthew saith that they offered gold franckencense and mirrh as if hee should distinctly assigne a proper office to euery of them and that rather hee should not declare that these three thinges were generally offered by them VVhosoeuer that old writer was whose vnperfecte commentarie vppon Matthew beareth the name of Chrisostome and is accompted amongst Chrisostomes workes saith that they were fourteene which hath no more colour except that peraduenture it came by tradition of the fathers yet that same also hath no assuraunce But the Papistes are more then ridiculous which imagined to themselues that they were kinges because they did read that beefore sayde Psal. 72. 10. That the kinges of Tharsis of the Iles and of Saba should come which should offer giftes to the Lord Verily they are wise workemen who that they might giue a newe shape to men they haue begun at the turning of the worlde for of the South and VVest they haue made the East And it is not to be doubted but that by the iust reuenge of God they were so amased that their grosse ignoraunce might be laid open to the reproofe of al men who made no religion to corrupt the trueth of God and to turne the fame into a lye But here is first
deadly thunderbolt So at this day the Papists doe laugh at and boldly with fire and swoorde persecute the worde of God which is able to mooue stones only because trusting to the deceitfull title of the Churche they thinke that they are able to mocke God and men To be briefe hypocrites so soone as they haue gotten any beautifull cloake doe oppose harde stubbornnesse against God as if hee did not pearce into theyr heartes If yee were the children of Abraham Christ doth more plainly extinguish the degenerate children of Abraham from lawfull children for hee taketh away the very name from all those that are vnlike vnto Abraham It falleth out oftentimes indeede that the children doe not represent in manners their fathers which begate them But Christ doth not dispute in this place of the carnall originall but doth onely deny that they are accounted amongest the children of Abraham before God whiche doe not hold the grace of adoption by faith For seeing that the Lorde had promised vnto the seed of Abraham that he would be their God all the vnbeleeuers which did cast away this promise did thrust thēselues out of the stock of Abraham Therfore the state of the questiō is whether they are to be accounted the children of Abraham or no which doe cast away the blessing offered vnto them in the worde so that they may be neuertheles an holy stock the peculiar people of God and princely priesthood Christe denieth this and that for good causes because they must be borne againe of the spirite which are the children of promise and be new creatures whosoeuer desire a place in the kingdome of God The fleshly stocke of Abraham was no vnprofitable thing or of no valew if sobeit the truth were added For the election of God resteth in the seede of Abraham yet being free so that they are accounted the heires of life whō god doth sanctifie by his spirite 40 And now yee seeke He proueth by the effect that they are not the children of Abraham as they did bragge because they resist God For what is chieflye commended in Abraham but the obedience of faith Therfore this is the marke of the difference so often as wee are to distinguish his children from straungers For vaine titles are nothing worth before God what credite soeuer they carry before men Therefore Christe concludeth againe that they are the children of the Diuell because they are suche deadly enemies vnto true and sounde doctrine 41 VVe are not of fornication They challenge no more to themselues now then before For they thought it was all one to be the sonne of Abraham and of God But they were greatly deceiued therein in that they thought that God was bound vnto all the seed of Abraham For they reason on this wise God adopted vnto himselfe the stocke of Abraham therfore seeing that we are begotten of Abraham we must needs be the children of God VVe see now how they thought that they had holynesse from the wombe because they sprang from an holy roote Finally they affirme that they are the Church of God because they descende from the holy fathers Like as at this day the continuall succession from the holy fathers puffeth vp the Papistes and maketh them more then swell Satan doth so delude them and deceiue them that they separate God from his word the church from faith the kingdome of heauen from the spirite Therefore let vs know that although they be not bastards according to the flesh but boast of the laudible title of the Church yet are they nothing lesse then the children of God who haue corrupted the seede of life For what corners soeuer they runne into yet shall they neuer bee able to escape but that they bee puffed vp with this vaine bragge onely VVe succeede the holy fathers therfore we are the Church And if so be it Christ his answere was sufficient to refute y e Iewes withal it is no lesse sufficient at this day to refute these men It wil neuer be otherwise but y ◠hypocrites will with their most wicked boldnes vainly make boast of the name of God but they shall neuer make those beleeue that will stand to the iudgement of Christ but that these false boastinges whiche they blunder out are ridiculous 42 If God were your father you woulde loue mee for I. This is Christe his argument VVhosoeuer is the child of God he wil acknowledge and loue his first begotten sonne but you hate me therefore there is no cause why you shoulde boast that you are Gods children VVe must diligently note this place that there is no godlinesse no feare of GOD where Christ is reiected Feigned religion pretendeth God boldly but what agreement can they haue with the father who disagree with his only sonne what maner knowledge of God is that where his liuely image is refused And this is the meaning of Christ his wordes when he testifieth that he came from the father For hee giueth vs to vnderstand that all that is diuine which he hath and that therefore it is not likely that the true worshippers of God doe refuse his truth I came not saith he of my selfe you can obiect nothing vnto me which agreeth not with God and finally you shall finde no earthly or humane thyng in my doctrine and in the whole administration thereof For hee intreateth not of his essence but of his doctrine 43 VVhy doe yee not acknowledge my speeche because you cannot heare my woorde 44 You are of your father the Diuell and yee will doe the lustes of your father He was a murtherer frō the beginning stood not in the truth because the truth is not in him VVhen he speaketh a lye he speaketh of his owne because he is a lyer and the father therof 45 But because I say the truth you beleeue not mee 43 VVhy doy yee not He casteth the stubbornnes of the Iewes in their teeth in this place which was so great that they could not abide to heare him Hence gathereth he that they were caried with a diuelish furie I see no difference betwene speech and word For it is more to say then to speak But it were an vnmeete thing to put the lesser in the former place Many doe distinguish it so that the ende of the interrogation may be in the worde speech as if the interrogation did only consist in these words VVhy doe yee not acknowledge my speech so that the rendring of the reason doth follow immediately because you cannot heare my word But I think they ought rather to be read in one text as if he should haue said what is the cause that my word is barbarous and vnknowen to you that I do you no good by speaking vnto you and so consequently that you cannot vouchsafe to heare that which I speake Therefore he toucheth their dulnes in the former member in the other the stubborne hatred of his doctrine afterward he assigneth the cause of both when as he saith
establyshed for euer Therefore excommunication is no lesse to be reclaimed vnto his pure lawful vse then Baptisme and the Supper of the Lord. But the houre commeth Christ persisteth as yet in that offence in that the enemies of the Gospel doe challenge and take to themselues this authoritie that they thinke that they offer holy sacrifices vnto God wheÌ„ they put the faythful to death Now it is of it self an hard matter that the innocent shoulde be cruelly vexed but it is a farre harder and a farre more troublesome thing that the iniuries whiche the wicked doe to the children of God should be accounted iuste punishmentes and doe to theyr wickednes But we must place so much ayde in a good conscience that we may suffer our selues to bee thus oppressed for a time vntil such time as Christe appeare out of heauen the reuenger of our cause and his owne But it is a wonder that the enemies of the truth seeing their own consciences doe accuse them do not onely deceiue men but doe also chalenge to themselues praise for vniust crueltie before God I answere that hipocrites howsoeuer their own conscience doth accuse them do so sâ—atter themselues that they deceiue themselues They are ambitious cruell proud but they cloake al these vices with the colour of zeale to the ende they may carelesly slatter themselues There is added also vnto these a certeine furious drunkennes after that their handes haue beene imbrued with the bloud of the Martyrs 3. And these things shal they do vnto you It is not in vaine that he doth so often cal the Apostles vnto that consideration that this is the only cause why the vnbeleeuers doe rage against them because they know not god And yet notwithstanding this is not spoken to mittigate their offence but that the Apostles may despise their â—ury with loftie minds For it falleth out oftentimes that the authoritie wherein the wicked excell and the pompe that appeareth in them doe shake modest and godly mindes On the contrary Christ commaundeth his disciples to rise against them with holy magnanimitie that they may contemne the aduersary whom onely errour and blindnes doe driue forward For this is our brase wall when we are certeinelye perswaded that God is on our side and that those which resist vs are destitute of reason And in these wordes are we taught what a grieuous and great euill the ignoraunce of God is which causeth euen murtherers of their fathers to seeke to be praised for their wickednes 4. That when their houre shal come yee may remember Hee repeateth that which he had saide already that this is no shadowishe philosophye but such as must be brought to practise and vse and that he preacheth now concerning these matters that they may indeede declare that they were not taught in vaine VVhen as he saieth that yee may remember he commandeth them first to lay vp those things in their mindes which they haue heard and againe to remember them when neede shal require at leÌ„gth he giueth them to vnderstand that that is of no smal importance in that he prophecieth of things to come I haue not told you from the beginning For asmuch as the Apostles were as yet tender and weake so long as Christe was conuersant with them in the fleshe hee spared them as a good and mercifull maister and suffered not more to be laid vpon them theÌ„ they were able to beare Therfore they had no great neede as then of confirmation when as they were at rest from persecutions now he telleth theÌ„ that their estate should be altered and because there is a new estate prepared for them he dooth also exhort them to prepare themselues vnto the cumbat 5. New go I vnto him He mittigateth with a moste excellent consolation that sorow which they might conceiue by his departure which was very necessary They that had liued hitherto daintily were called heereafter vnto great and hard sightes VVhat shuld then haue befallen them vnlesse they shuld haue known that Christ the gouernour of their saluation was in heauen For to go vnto the father is nothing else but to bee receiued into the heauenly glory that he may enioy the principal gouerment Therefore this remedy of sorrow is set before them that although Christ be absent in body yet will hee sit at the right hande of the father that he may defend the faithfull by his power Hee reprehendeth two faultes in the Apostles in this place that they were too much addicted to the visible presence of his flesh and secondly that so soone as it was taken away being oppressed with sorow they lyfted vppe their eyes no higher The same thing doth commonly befal vs for we doe alway fasteÌ„ Christ to our senses that done if he appeare not as we would wish we feigne to our selues matter of dispayre This seemeth to be falsly obiected to the Apostles that they aske not whither their master goeth seeing that they enquired diligently of that matter but we may easily answere that they did so aske that they lifted not vp their mindes vnto hope which thing they ought principally to haue done The sense therfore is this so sone as you heare of my departure you are afraid neither do yee consider whither I go or to what end 7. But I tell you the trueth He testifieth that his absence shall bee profitable that they may cease to be desirous to haue him present before their eyes and he vseth a kinde of oath For because we are carnall there is nothing harder for vs then to plucke out of our mindes this preposterous affection whereby we pul down Christ from heauen vnto vs. And he expresseth this kind of profitablenes that they could not otherwise be endowed with the holy Ghost vnlesse he should forsake the world But the presence of Christ is farre more profitable and more to bee desired whereby he giueth himselfe vnto vs to be enioyned by the grace power of his spirite then if he were present before our eyes Neither muste we moue a question whether Christ could not set downe the spirit wheÌ„ he was vppon earth For he taketh that for a thing which al meÌ„ graunt whatsoeuer his father hath decreed And certeinly so soone as the Lord hath once declared what he will haue done it is foolishnes to dispute of the possibilitie 8. And when he shal come he shal reproue the world of sinne and of righteousnes 〈◊〉 of iudgement 9. Of sinne because they beleeue not in me 10. And of righteousnesse beecause I goe to my father and yee shall see mee no 〈◊〉 11. And of iudgement because the prince of this world is iudged 12. I haue yet manye thinges to speake vnto you but you cannot beare them now 13. And when he shal come to wit the spirit of trueth he shal lead you into al truth Neither shal he speake of himselfe but whatsoeuer thinges he shal heare he shal speak and he shal tel you those things
7. 38. The spirite is the perfect maister of trueth 16. 12. Christ receiued the spirite not so much for himselfe as for his 1. 32. VVhat it is to worship in spirite and trueth 4. 23. How this must be vnderstoode that Christe was troubled in the spirit 13. 21. The testimony of the spirit is our onely aide against the inuasion of the world 15. 16. How the spirite is said to testifie of Christe in the same place Christ is present with vs by the trueth and grace of his spirit 12. 6. To what end the faithful doe receiue the spirit in the same place Howe this must be vnderstoode that the spirit speaketh not of himself 16. 13. The duetie of the holy spirit 16. 14. How this muste be vnderstoode that the spirit was not giuen christ by measure 3. 34. The spirite reproueth men two maner of waies 16. 8. VVhy christ added the visible brething in giuing the spirit to the Apostles 20. 22. What men are able to doe beeing depriued of the aid of the holy spirite 14. 18. Iesus gaue vp the ghost 19. 3. How the worship of God is said to consist in the spirit 4. 23. The spirit of giddinesse wherewith Satan driueth the wicked 12 10. The spirite of truth shall declare things to come 16. 13. Spittle Iesus made clay of spittle 9. 6. Sicke The sick man who had laid sick thirtie eight yeeres is made whole by Christ. 5. 9. To whom god hath sent speake the wordes of God 3. 35. Sinagogues christ preacheth in the Sinagogues 6. 59. To be cast out of the Sinagogues 9. 22. and 12. 42. and 16. 2. T Taught Taught of God 6. 45. Teachers It belongeth to Christe alone to frame the teachers of the Church 10. 22. Christ the onely teacher of the Church 20. 21. With what stoutnesse of minde the teachers of the Churche must bee endewed 2. 28. and 8. 29. and 16. 3. Whereuppon the authoritie of teachers dependeth 3. 2. Teaching God hath a double maner of teaching 14. 25. Temple The temple of Ierusalem was builded by Herod 2. 20. To what ende the temple was builded 2. 16. The temple was a figure of the church in the same place Why the temple was called the house of God 2. 16. Christ teacheth in the temple 7 24. 28. and 8. 12. 1. and 18. 20. The temple of the body of christ muste be destroyed by the Iewes 2. 19. 21. Temples VVhye our bodies are called Temples 2. 19. Tempted God will not suffer vs to be tempted aboue our strength 18. 9. Testimonie All men receiue not the testimonie of christ 3. 11. Christ giueth testimony of himselfe 8. 13. 14. 18. The testimony of the father of the sonne 5. 32. 36. 88. The testimony of christ of Iohn Baptist 1. 26. Theefe A thiefe a murtherer 10. 12. 8. Theeues Theeues are crucified with christ 19. 18. Thernades Fastning of the Thernades an holye daye of the Iewes 7. 2. Thankes To giue thanks 11. 2. 3. Thomas Thomas Didymus 11. 16. hee is reprehended for his vnbeliefe Thirst. Let him that is a thirst go vnto Christ 7. 37. To be a thirst for euer and not to be a thirst Title the title of christes cause 19. 19. Troubled Let not your heart be troubled 14. 1. 27. Truth Christ is the truth 14. 6 the truth of God must be defended although all the whole world say nay 5. 18. It is knowen to christe howe much the truthe differeth from figures 19. 10. Truth is taken for perfection of faith 14. 6. The truth shall make you free saith christ 8. 32. God is the fountaine of truth 16. 13. Christ full of truth 1. 17. It is a common thing amonge men to corrupt the truth of God 6. 14. who are saide to be of the truth 18. 37. What it is to do the truth 3. 21. Christe came to beare witnes of the truth 18. 37. The Diuell stood not in the truth Christ speaketh the truth 8. 45. which he hath heard of the father the spirite of truth shall teache all truth 16. 13. Twelue Twelue chosen by christ 6. 7. Time Christ saith that his time is not yet come 7. 6. 8. V Vnitie Vnitie of y e church is grounded no where els saue onely in the faith of the scripture 19. 23. Vnbeliefe How vnbeliefe is called the fountaine cause of all euils 8. 24. 15. 22. Vnbeliefe doth stop the way before vs that we cannot come vnto God 11. 34. He that beleueth not the sonne shall not haue life 3. 38. Vnrighteousnesse Vnrighteousnesse is not in God 7. 23. Vnion The meanes to know the vnion whiche is betweene vs and Christe 14. 20. Voyce The voice of one crying in the wildernesse 1. 23. How horible the voyce of christ shall bee to the wicked in the last iudgement 18. 4. The sheepe shall heare the voice of christ 10 16. Vine VVe must note three things chiefly in the similitude of y e Vine 15. 1. Christ is the true vine 15. 1. VV VVay Howe Christe is called the way the trueh and the life 14. 6. Christ is the way to the father in the same place VVater pots Water pots of stone 2. 6. VVeepe Mary and the Iewes doe weep for Lazarus his death 11. 33 Ye shal mourne weepe 16. 20 Iesus speaketh vnto Magdalen as she wept 20. 15. VVhole Christ made a man euery whit whole 7. 22 Thou art made whole sinne no more 5. 14. VVhippes The sinnes of men are not alwaies to be measured by the whips of God 9. 34. Pilate deliuereth Iesus into the wil of the Iewes beeing whipped 19. 1. VVeaknes Christ his weakenesse ought to vnderprop faith 14. 1. VVicked The wicked are not streightway to be discouered 13. 22. 26. Wicked men must be called vnto Gods iudgement seate 8. 28 VVorship The rule of worshippe which God requireth at our hāds 5. 24. VVhence we must set the law of Gods worship 18. 39. VVorshippers VVho be true worshippers 4. 23. 24. VVoman The comparison of a woman with childe 16. 21. VVord VVhy the Sonne of God is called the word 11. 〈…〉 In what sense the word of Christ is called life 6. 63. The word of christ shal iudg him that reiecteth his words 12. 42. To abide in the word of Christ. 8. 31. To keepe the word of Christ. 8. 51. 14. 23. 24. 15. 20. 17. 6. VVhy the word of God is darke vnto vs. 16. 25. The word of God is truth 17. 17. The word was in the beginning 1. 1. was made fleshe in the same place 14. the worde of God is the onely mark of faith 20. 31. The word of life 6. 68. What knowledge we can conceiue of Christ without the word 6. 19. It is a dangerous thing to inuēt any thing in diuine matters without the word 6. 15. VVe must alwaies hold a mutual consent betweene the word and faith 11. 21. VVith what remedy wee muste cure the
that Mary is of the stocke of Dauid I graunt that it cannot certeinely be gathered by it But seeing that the kindred of Mary and Ioseph was not then vnknowne the Euangelistes were the lesse carefull in this matter but yet the purpose of them both was to take away the offence which the basenes and the contempt and the pouertie aswel of Ioseph as of Mary might breed least that there might not be knowne in them any thing apportaining to the kingly race Furthermore that they imagine or faine that Luke setreth downe the genealogie of Mary and letteth passe that of Ioseph is easily confuted For thus word for word he writeth Iesus was supposed to bee the sonne of Ioseph which was the sonne of Eli the sonne of Matthat Truely hee maketh mention neither of the father nor of the grandfather of Christ but expresly declareth the progenie of Ioseph him selfe But I am not ignoraunt what aunswere they vse to knitte vppe this knotte withall For they saye that Sonne in that place is vsed for a Sonne in lawe And so that Ioseph was the sonne of Hely they interprete thus because hee had his daughter to wife But this is not agreeable with the order of nature neither is there in any place of the scripture any such example read Nowe if Solomon bee excluded out of the genealogie of Mary then shall Christ cease to be Christ for whatsoeuer is sayde of that stocke it is grounded vppon that solemne promise Thy successour which shall sitte vppon thy throane shall reigne for euer 2. Samuel 7. 12. and Psal. 132. 11. I will be his father and hee shall be my sonne And it is without question that Solomon was the figure of this euerlasting king which was promised to Dauid And the promise cannot otherwise be applyed to Christe but as the trueth of it was shadowed in Solomon 1. Chron. 28. 5. Now if the stocke of Christ be not referred to him how or by what meanes shall hee be accompted the sonne of Dauid Therefore whosoeuer putteth Solomon out of the genealogie of Christe hee doth withall blotte and wipe away the promises by which he is knowne to be the sonne of Dauid And how Luke fetcheth the petegree from Nathan and yet reiecteth not Solomon it shall be seene hereafter in his place And least I seeme too tedious for that which is the summe of the matter I say that these two genealogies doe agree together yet there are to be noted foure differences in them The firste is that Luke with a backewarde order as they say ascendeth from the last to the first when that Matthew beginneth at the very originall The seconde is that Matthew stretcheth not his historie beyonde the holy and electe stocke of Abraham But Luke goeth on euen vnto Adam The third that Mattew entreateth of the genealogie according to the lawe and also permitteth himselfe to leaue some out of the course of his accompt in that he prouiding for the memorie of the readers dooth onelye recite the numbers of three fourteenes but Luke doth more exactlye followe the naturall stocke The fourth and laste is that they both speaking sometimes of the same men doe yet varie in their names Of the first difference seeing there is no great difficultie in it it is but in vaine to make may woordes about it The seconde wanteth not verie good reason for because that God had chosen the stocke of Abraham to him selfe whence the redeemer of the worlde should be borne and the promise of saluation was after a sorte therein included vnto the comming of Christe therefore Mattwew dooth not passe beyonde those boundes appoynted of GOD. VVee must remember that Paule saieth that Christe was a minister of circumcision for the trueth of GOD to confirme the promised saluation made vnto the holy fathers Rom. 15. 8. To the which that saying of Christ doth very well agree that saluation is of the Iewes Iohn 4. 22 Therefore Matthew proposeth him to be seene in that holy stocke to the which he was properlye appoynted And also in the catologue of Matthew the couenaunt of GOD is to be considered whereby he chose the seede of Abraham for a people vnto him selfe that it might be separate from all other nations as with a wall made vppe betweene them But Luke looketh higher for although the redeemer was peculierly promised to the seede of Abraham after that GOD had made his couenaunt with him yet wee knowe that all had neede of him presently after the fall of the first man as hee was then also promised to the whole world But it was done by the wonderfull counsell of God that Luke should propose Christ vnto vs as the sonne of Adam and that Matthew should include him in one stocke of Abraham for it shoulde haue profited vs nothing that Christ was giuen of his father the aucthour of saluation except hee had beene generally common for vs all And also that had not beene true which the Apostle saieth Hebrewes 13. 8. that hee was yesterday and to day and is the same also for euer if that his power and grace had not beene powred out vnto al ages from the creation of the worde Therefore let vs know that saluation in Christ is reuealed and giuen to all mankinde because that hee was not without cause called the sonne of Noah and the sonne of Adam yet because that hee is to be sought in the worde of GOD the spirite dooth not without aduise call vs by an other Euangeliste to the holye stocke of Abraham where the treasure of eternall life together with Christ was layd vp for a time Let vs come to the thirde difference It is not to be doubted but that Matthewe obserueth an other order then Luke dooth for the one placeth Solomon next after Dauid and the other placeth Nathan whereby it euidently appeareth that they sette downe diuerse lines Good and learned interpreters doe thus reconcile this shewe of discorde that Matthew leauing the naturall genealogie which Luke followeth doth rehearse the legall genealogie and I call that the legall genealogie wherby it came to passe that the right of the kingdome was translated to Salathiell And in that Eusebius in the firste booke of his Ecclesiasticall historie following the iudgemente of Aphricanus dooth rather call that the legall genealogie which Luke setteth downe hee speaketh it in the same sense for hee meaneth not any thing else but that the kingdome which was establyshed in the person of Solomon by lawefull meanes did fall at length vnto Salathiell But they saye better and more aptly which saye that the legall order was set downe by Matthew For he naming Solomon presentlye after Dauid doth not obserue from whome Christe came by continual course after the fleshe But how he descended from Solomen and other kinges that hee might bee theyr laweful successour in whose hand the perpetuitie of the kingdom should be established according to the couenaunt of God Their iudgement is probable which think that
and childishly trifle whiche affirme that this name of Iesu was geuen him because he shoulde be called Immanuel For Mathew doth not only snatch at one onely clause but hee comprehendeth what thing so euer was heauenly and diuine in the conception of Christe to that purpose also appertaineth that note of vniuersalitie Now lette vs see howe aptly this prophesie of Isaias is cited thē place is sufficiently knowen and muche spoken of chap. 7. 14. But the Iewes according to their woonted malice depraue the same althoughe that they therein shew no lesse blinde and foolish then a wicked hatred of Christ and of the truthe And many of their Rabbines were growen to that impudencie that they expounded the same of king Ezechias who was at that time borne and was about 15. yeare olde I pray you what maner of libertie of lying is this that they will rather ouerthrowe the order of nature and hide a yong manne againe in his mothers wombe that he mighte be borne at 16. yeares of age then they will admitte the truthe to come to light But these ennemies of Christ are woorthy to be stricken of God with the spirite of giddinesse and astonishment that they might so be besotted Others fain vnto themselues some vnknowen sonne of king Achaz whome the Prophete foretolde that shoulde bee borne But I demaunde by what right he was called Immanuel and howe the earth was subiecte to his gouernment who as a priuate man ended his life without honour for shortly after the same Prophet appoynteth that same childe who so euer he was Lorde of the earthe and they as foolishly doe bable which will that this shoulde be spoken of the Prophet his sonne and truely the Christian wryters were in this matter very grossely deceiued in drawing that prophesie whiche foloweth in the next chapter to Christ. The Prophet there sayeth that by a vision he was commaunded to keepe companie with his wife and the Sonne which he had begotten had this name geuen him by God Make haste and spoyle for in that place is onely noted the vehemencie of the warre which was at hande with horrible destruction wherby it may easily be gathered that these matters were altogether diuers Therefore let vs seeke the righte sense of this place when that at the besieging of the citie of Ierusalem kinge Achaz was afraide naye hee was almoste dismayde with feare a Prophet was sente vnto hym who shoulde promisse that GOD woulde bee the keeper of the Citie But seeinge a simple promisse did not comforte hys confused minde the Prophette was commaunded to geue him what signe so euer hee shoulde aske either in heauen or in earthe VVhen as that wicked hypocrite coueringe his infidelitie refused a signe the Prophette vrged him more hardlye and at the lengthe sayd Yet God shall geue vnto you a signe for beholde the Virgine shall conceiue and bear a sonne c. we interprete this to be spoken of Christ in this manner All you the posteritie of Dauid you endeuour as much as in you lieth to blotte out and abolish the fauour promised vnto you for the Prophet expresly nameth the house of Dauid in reproche yet your vnfaithfulnesse shall neuer bring to passe but that the truth of God shall haue the vpper hand God promiseth that this citie shall be safe and free from the ennemies But if his worde be not sufficient he is ready to geue you a token of assurance at your pleasure you exclude bothe the graces you driue them frō you yet God wil stand fast in the assurance of his couenaunt for the promised redeemer shall come in whome God will perfectly present himselfe vnto his people The Iewes obiect that Isaias shoulde haue done foolishly and absurdly if he shoulde haue geuen to those men in that age such a signe as should be shewed eight hundred yeres after or there about And heere they very proudly lift vp thēselues because that this obiection was let slippe and buried either through the vnskilfulnesse or the carelesnesse of the Christians But the answere seemeth not hard to me if we obserue that the couenaunt of adoption was geuen vnto the Iewes whereof all the rest of God his benefites shoulde depend Therfore there was a general promise wherby God had chosen the children of Abraham as a people for himselfe vpon the which couenant all the special promisses had their ground Againe the Messias was the foundation of this couenant Now we perceiue that the cause of the deliueraunce of this citie was for that it was the sanctuarie of God and that the redemer was to come out from thence This respect being taken away Ierusalem should haue pearished a 100. times Now let the godly readers consider seeing that the king had openly reiected the signe offered him from God was it not conuenient for the Prophet to goe to the Messias as if he shuld haue sayd Although this age is vnworthy of that deliuerance which I promised from the Lord yet God being mindefull of his couenant shal deliuer this citie from the enemies That he might therefore shewe them no particular signe to testifie his fauour this one ought to be enough more then enough that the Messias should come of the stock of Dauid And it is to be noted that the Prophet calleth the vnbeleuers to the general couenant to be a maner of reproofe because that they did admit no particular signe Now it is sufficiently proued as I thinke that when as the gate was shut against al myracles it was high time for the Prophet to repaire to Christe that the vnbeleeuers might know that there was no other cause of their deliuerance then the couenant which was made with the fathers And by this wonderfull maner of teaching it was the wil of God to testifie to all ages that he therfore continually was so merciful to the childrē of Abraham because he had made a free couenant with them in Christ and not for any of their deserts But the Iewes with an other cauil endeuour to shift away this our iudgemēt because that presently it foloweth in the text of the Prophet Afore the childe shall haue knowledge to eschew the euil and to chuse the good the land shal be forsaken of 2. kings c. Heereof they gather that the birth of the childe is promised which shoulde not be long delaied otherwise that should not agree which is spoken of the change of the kingdoms so hard at hand which the Prophet declared should be before the infant had passed the one halfe of his age I answer when as Isaias had brought him as a signe which should be the author of saluation and saide that an infant should be borne which shoulde be the true Immanuel or that I may vse Paules worde God manifested in the flesh 1. Tim. 3. 16. He then generally speaketh of all the infants of that age for the which matter there is a strong reason at hand For hauing first spoken of the generall
had certaine women in his company which were healed and deliuered from euill spirites and other infirmities as Marie Magdalene was who had bene tormented of seuen deuils The hauing of this company might seeme to be small for his honour for what was more vndecent for the Sonne of God then to leade women about with him noted with infamie But by this we do the better perceiue that the sinnes wherwith we were loden before we beleeued are so farre from hindering the glory of Christ that they doe rather amplifie and set forth the same And it is not sayd that he found the Church which he chose without spotte or wrinckle but that he washed cleansed it with his bloud that he might make it pure and beautiful VVherfore the miserable and shameful estate of these women after they were deliuered from the same made greatly for the glory of Christe for they were ensignes and tokens of his power and of his grace Luke also commendeth their thankfulnesse in that they despising the shame of the world followed their deliuerer It is not to be doubted but that they were poynted at with the finger euery where and the company and presence of Christe was vnto them as a Theatre to set them foorth to the shew but they refuse not to set their shamefastnesse openly a broache rather then that the grace of Christe being suppressed should be hid but that the beholding of Christe might be the more notable they doe willingly suffer themselues thus to be humbled Also singular and wonderfull was the shewe of the great goodnesse of Christe towardes Marie in that she being a woman possessed by seuen diuils and as a moste vile bondslaue of sathan he did not onely vouchsafe her the honour of a disciple but tooke her also to his company Luke addeth the surname of Magdalene that he may make a difference betweene her and Marthaes sister and other Maries of whome there is mention in other places LVKE 3. Iohanna the wife of Chusa It is not knowen whether Luke would that that which he spake of Marie should be vnderstode of these women also In my opinion it seemeth probable that she was first placed in order in whome Christ had shewed his great power And that Chusas wife and Susanna honest matrons of good name and fame were added after onely because they were healed of some common diseases And their godly endeuor deserueth so much the more praise because that they being riche and noble matrones ministred vnto Christe of their owne substance And not content with this labour they leauing all the affaires of their owne houses had rather to folowe him with enuie and many discommodities through straunge and vncertaine lodging places then to enioy delicate quietnesse in their owne houses And it may be that Chusa Herodes stewarde was too like his maister and much contrary to his wifes minde but the godly woman throughe feruencie of her zeale and stancie ouercame this lette MATH 2. Great multitudes resorted vnto him It is not in vaine that the Euangelists doe speake of the great concourse of the people because that Christ at the beholding of them tooke occasion to compare his doctrine to sede The multitude was come togither out of many places they stode doubtfull what to doe they hadde all like greedy desire to heare but they had not like affection to profite This was the occasion of the Parable to teache that the seede of the doctrine is not fruteful euery where though it bee sowed farre and wide For it alwayes findeth not a fruitfull and well appoynted earth Christe therefore professeth himselfe in that to be like to a Husbandmanne which goeth foorth to sowe but that many of his hearers are like to harde and drie earth others like thornie grounde so that both labour and seede are lost But I will leaue of further entreatinge of the meaninge of his Parable vntill we come to the exposition which the Lorde himselfe maketh a little after Onely for this present the readers are to be admonished of this if they be founde like to vnprofitable and barren earth which out of farre places come as menne starued to Christ it is no maruell if the Gospell do not at this day bring forth frute in many whereof some are slacke and slowe others heare negligently and others are scarce drawne to heare 9. He that hath eares Christe doeth by these wordes declare partly that all are not endued with true vnderstandinge to conceiue that which hee speaketh and partly he stirreth vppe his disciples that they shoulde more diligently consider that the doctrine is neither easie nor meete for euery man And he so distinguisheth betweene hearers as if some coulde heare and others were deafe Nowe if it be demaunded whereof it commeth that the former haue eares to heare the scripture testifieth in Psal. 40. 6. that no man can make and frame himselfe eares of his owne industrie but that they are prepared of the Lord. 10. Then the disciples came and sayde vnto him It appeareth by Mathewes woordes that the Disciples had not onely respecte of themselues but had also a care and regarde of others VVhen they perceiued not the meaning of the Parable they knewe that it was much harder to the people therefore they complaine that Christe had spoken such wordes as the hearers reaped no profite by Also though similitudes doe commonly make that matter plaine which is in hand yet they which containe a continuall Metaphore are very obscure and harde Therefore Christ propounding this similitude couered that vnder an Allegorie which he could haue spoken more plainly and fully without a figure But now where he expoundeth it the figuratiue speache is more plaine and more pithy then that whiche is simply spoken without a figure that is it is not onely more effectuall to mooue the mindes but also plainer It is good therefore to consider howe and in what order euery thing is spoken 11. It is giuen to you to knowe the mysteries By this answeare of Christ we doe gather that God proposeth the doctrine of saluation to mon for diuers endes For Christ declareth that he spake so darkely of purpose that his woordes might seeme harde vnto many and shoulde onely beat their eares with a confused and doubtfull sounde If any man shall obiecte to the contrary that saying of Isai 45. 19. I haue not spoken in secrete neyther in a darke corner I sayde not in vaine to the seede of Iacob seke you me or those commendations whiche Dauid doeth giue of the lawe Psalme 119. 19. that it is a lanterne â—o the feete and giueth wisedome to the simple the aunsweare is ready and easie the woorde by the owne nature is alwayes light but the light of it is dimmed with the darkenesse of men For though the lawe was couered as with a vaile yet the trueth of God was euident to be seene in the same if the eyes of many had not bene blinde Paule witnesseth truely of the Gospell
authoritie of God Therefore he denieth that he hath any desire of his owne and such a desire as is separated from the commaundement of his father 31 If I testifie of my selfe Hee doth not in this place any whit discredit his owne testimonie which in another place he stoutly defendeth but it is a maner of graunting For because Christe was sufficiently instructed and furnished by another hee passeth not for beeing beleeued himselfe If saith he according to the common custome of men you beleeue not my witnesse which I beare of my selfe let it be so let my testimonie be of no force And we knowe that that is not accounted true and lawfull which euery man saith of himselfe although he doe otherwise speake the truth because no man is a sufficient witnesse in his owne cause And although it be vniust dealing that the sonne of God should be reckoned in this number of men yet will he rather yeeld some part of his right that he may ouercome his enemies with the authoritie of God 33 You sent vnto Iohn and he bare witnesse of the truth 34 But I receiue no witnesse of man but I speake these thinges that you may bee saâ—e 35 He was a burning and a shining light and yee woulde reioyce for a time in his light 36 But I haue a greater testimonie then of Iohn for the workes which the father hath giuen mee to doe the same workes whiche I doe doe testifie of mee that the father hath sent mee 33 You sent vnto Iohn Before he vttereth the testimonie of God hee vrgeth them with the answere of Iohn which they coulde not iustly discredite or distrust For to what purpose serued it to sende vnto him vnlesse they woulde stand to his wordes For they doe sende as vnto a Prophet of God therefore they feigne that his voyce is vnto them in steed of an oracle And although there is another concession or graunt contained in this yet Christ doth plainely cast in their teeth that it was nothing but malice that did hinder them and keepe them backe from beleeuing Therefore we see that this circumstance maketh much to the matter that they sent vnto Iohn and did aske of him as beeing desirous to learne who was the Messias and yet they set light by his answere 34 I receiue not witnes from man But God did not choose him in vaine to bee his witnesse and in another place Acts 1. 8. Christ himselfe affirmeth that his disciples are his witnesses I answere that Christ vseth the testimonie of Iohn not that he needeth it but so farre foorth as it is profitable for vs to haue some confirmation thereby One man borroweth testimonie of another because they cannot want that help The estate of God and Christ is otherwise For if the Philosophers do say that vertue needeth not the helpe of another what hath man in himselfe wherewith he can vnderprop the truth of God And Christe addeth also immediately that he vttered the testimonie of Iohn for theyr sake VVhereby he giueth them to vnderstand that he hath not respect so much vnto himselfe as that hee prouided for men whilest that hee rayseth vp preachers of his gospell by whom hee may make his will knowen vnto vs. VVherein his wonderfull goodnesse doth also shine whilest that he doth applie all thinges vnto our saluation VVherefore it standeth vs vpon to endeuour that he may not take paines in vaine in sauing vs. 35 He was a burning light In that he calleth Iohn a burning light it is a farther argument of their vnthankefulnesse For it followeth that they are blinde of their owne accorde seeing the light of God was set vp before their eyes Therfore the mening of the words is god wold not haue you to eree for hee appointed Iohn to bee a light that his brightnesse might direct you In asmuch therefore as you do not acknowledge me to bee the sonne of God it commeth to passe through voluntarie error There followeth another exprobration that they did not only passe by the light which was offered theÌ„ with shut eyes but did also of set purpose abuse it to oppresse Christ withall For in that they were readie to extol Iohn aboue his iust degree that did arise of a malicious vnfaithfull purpose least there should be any place left for the sonne of God Christe doeth very finely compare this wicked abuse of the heauenly light vnto wantonnesse like as if the good man of the house should set vp a candle in the night season for his seruants that they may doe that worke which he hath commaunded them to doe and they doe translate the vse thereof vnto banquetting and all maner of naughtinesse Furthermore as in these wordes Christe doth accuse the Iewes so hee doth admonish vs all in general that we doe not abuse to wander hyther and thyther the godly teachers whom God hath appointed to direct vs in the right way The experience of all times teacheth how profitable this admonition is God doth take men into his gouernment during the whole course of their life euen vntil they come to the last marke he sendeth his prophets as gouernours Such is the distemperature of men that they had rather leape frowardly without going forward then goe forwarde walking such is their inconstancie and lightnesse that hauing despised and reiected the perpetuall direction they are carryed vnto theyr sodaine affections Therefore saith he for a time or an houre in which word hee toucheth their foolishnes that they thought that the eternall light of god could be extinguished with fraile and vaine frowardnes So deale the Papistes at this day how many godly teachers soeuer the Lord hath giuen to his Churche as burning lights they draw them vnto a contrary vse as if they were determined to blinde their owne eyes with the beholding of the light Neither doe they only abuse the lightes to choake the light of God but doe also triumphe oftentimes in darknenesse as when as they boast of the doltish inuentions of their blabbes brawlers against the pure doctrine of the gospel But that which Christ doth in this place affirme of Iohn Paul maketh common to all the faithfull because hauing the worde of life they ought to shine in the worlde as lightes but Christ teacheth that it belongeth properly vnto the apostles and ministers of the gospel to carry the light before others For seeing that we be all in darknesse being blinde God doth giue vs light by the light of his worde But in this place he doth peculiarly adorne Iohn with this title by whose ministerie God did more plentifully shine vnto his church 36 I haue a greater testimonie After that he hath shewed that the Iewes had wickedly corrupted the gift of God in the person of Iohn he doeth now the second time repeat that which he had said that he had no need of mans testimonie as if he were not sufficient of himselfe Although according to his custome he reclaimeth them vnto the
vs learne so to behold Christ being humble in y e flesh that this humilitie which is despised amongest the wicked may extoll vs vnto his heauenly glory So that Bethlehem where he should haue beene borne as he was man shall be vnto vs a gate through which we may goe in vnto the eternall God 28 Therefore Iesus cryed Hee inueigheth with bitter wordes against theyr rashnes because that pleasing themselues proudly in a false opinion they did exclude themselues from the knowledge of the truth As if he shoulde say whilest that you know all thinges you know nothyng And truly there is no worse plague then when as the confidence of that little knowledge which men haue doth make them so drunken that they doe carelesly reiect whatsoeuer is contrarie to their meaning Hee speaketh tauntingly when he saith Yee know mee and yee know from whence I am I came not of my selfe He setteth that which is true against the opinion which they had falsely conceiued as if he should say whilest that you haue your eyes fastened vpon the earth you doe also thinke that I am wholy subiect to these thinges and therefore you contemne me as a base start vp but God will testifie that I came from heauen Therfore howsoeuer you doe reiect mee God will indeede acknowledge that I am his He calleth God true in the same sense wherein Paule calleth him faithful If so be it saith he we be vnsaithful he continueth faithfull he cannot denie himselfe For his drift is this that there is no whit of the credite of the Gospell diminished howsoeuer the worlde doe goe about to supplant it that how much soeuer the wicked do pull from Christ yet doth he remaine perfect because the truth of God remaineth alwayes sound and like to himselfe Christ seeth that he is despised hee is so farre from yeelding that he doth rather couragiously tryumph against their mad arrogancie who set nothing by him It becommeth al the faithfull to be endewed with this inuincible and heroicall stoutnes Yea our faith shall neuer be firme stable vnlesse it set light by the frowardnes of the wicked when as they arise against Christe And 〈◊〉 doth especially become godly teachers trusting to this ayd to goe foreward in defending sound doctrine although the whole world say naâ— So Ieremie calleth God his promiser and reuenger because he is condemned as a deceiuer Thou hast deceiued mee O Lord saith he and I 〈◊〉 deceiued So Isaias being on euery side ouerwhelmed with slaunders reproches he flieth vnto this sanctuarie that â—e shall haue God the approuer of his cause So Paule being oppressed with vniust iudgements prouoketh them all vnto the day of the Lorde counting it sufficient to set God alone against the raging world VVhom yee know not His meaning is that it is no maruell if the Iewes know not him who know not God for this is the beginning of true wisdome to haue respect vnto God VVhen he doth attribute vnto him selfe the knowledge of God he giueth vs to vnderstand that hee is not extolled rashly vnto so great confidence And he teacheth vs by his example that we must not lightly thrust in the name of god that we may boast of our patron and the reuenger of our cause For there are many too bold in boasting of the authoritie of GOD yea there is nothing more readie and bold to reiect the iudgements of all men then frantike persons who make boast of their inuentions insteed of the oracles of God But we are taught by these wordes of Christ that we must take good heed of vaine and friuolous confidence and that then we must ualiantly resist men when as we know the truth of God throughly And he that is certainely persuaded that God is on his side there is no cause why he should feare the crime of insolencie in treading vnderfoote all the loftinesse of the world 29 Because I am of him Some there be that doe so distinguishe these two members that they referre the former vnto the diuine essence of Christe the other vnto the office inioyned him of his father which that be might take vpon him he clothed himselfe with mans flesh nature which although I dare not reiect yet I cannot tell whether Christe woulde speake so subtillie or no. I confesse indeede that the heauenly beginning and arising of Christ may bee gathered thence but yet this is no sufficient proofe of his eternall diuinitie againste the Arrians 30 Therefore they sought to catch him There wanted no will in them to hurt him nay no endeuour and they had strength sufficient VVhy then do they linger in so great heate as though their handes and theyr feete had been bound The Euangelist answereth Because his houre was not yet come VVherby he telleth vs that Christ was couered with his fathers ayde against their strength and furious force And he doth also preuent the offence of the crosse because there is no cause why wee should be troubled when as we heare that Christ was carryed away vnto death not at mans pleasure but because he was aypointed of the father to be such a sacrifice Hence may we gather a generall doctrine For howesoeuer we liue vntill a day yet the houre of euerie mans death is appointed of God It is an hard matter to beleeue that being subiect to so many casualties being laid open vnto so many iniuries layings in wayte of men and wilde beastes being inuironed with so manie diseases yet we are out of all daunger vnlesse it be when the Lorde will call vs away But we must striue with distrust and first of all wee must hold such doctrine as we heare in this place Secondly the ende thereof and the exhortation which is gathered thence that all cares being cast vpon God euery man doe serue in his vocation and that he bee not called away with any feare from his office Yet may no man passe his bounds For we must not go any farther trusting vpon the prouidence of God then God commaundeth 31 And manie of the companie beleeued on him and saide when Christ shall come shall he doe more myracles thâ—n this man doth 32 The Pharisees heard the companie murmuring thâ—se thinges about him and the Pharisees and Priestes sent ministers to take him 33 Therefore Iesus said vnto them yet a litle while am I with you and I go vnto him that sent me 34 Yee shall seeke mee and shall not finde mee and where I am you cannot come 35 Therefore the Iewes said amongest themselues whyther will he goe that we shall not finde him will he goe into the dispersion of the Greekes and teach the Greekes 36 VVhat speech is this that he hath said yee shall seeke me and shall not find mee and whither I goe yee cannot come 31 And many of the companie It might seeme that Christ preached vnto those which were deafe and altogether obstinate yet the Euangelist saith that there followed some fruite
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
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
VVherfore we neede not feare least we bee deceiued in beleeuing him forasmuch as it is vnpossible for him to teach any thing but that which is true who hath this office giuen him by God and this desire naturally bred in him to defend the truth VVhosoeuer is of the truth Christe addeth this not so muche for this cause that he might exhort Pilate which he knewe should be in vaine as also that hee might set his doctrine free from the vniust reproches whereunto it was subiect as if he shoulde haue said this is laid to my charge as a crime that I haue professed my selfe to be a king but this is an vndoubted truth which all those receiue reuerently and without doubting whosoeuer are endowed with right iudgement and sound vnderstanding Although he saith not that those are of the truth which see the truth naturally but only in asmuch as they are gouerned by the spirite of God 38 VVhat is truth Some doe thinke that Pilate enquireth curiously as profane men are sometimes wont greedily to desire the knowledge of an vnknowen thing not knowing in the meane season why they desire this for this is their only intent and purpose to feede their eares But I doe rather take it that he vttered in these words some lothsomnesse For Pilate thought that he had no small iniurie done him in that Christ depriueth him of all knowledge of the truth Now we see in Pilate the common disease of all men Although euery mans conscience doth beare him witnesse that he is ignorant yet there are but a few that can abide to confesse it theereby it commeth to passe that moste men doe refuse true doctrine Afterward the Lorde who is a teacher of the humble doth punish the proude as they haue deserued by striking them with blindnesse From the same pride springeth that loathsomenesse that they doe not vouchsafe to submit themselues to learne because all men doe challedge to themselues readinesse and quicknesse of wit The truth is thought to be a common thing but on the other side God doth testifie that it far exceedeth the capacitie of mans minde The same thing falleth out in other thinges likewise The principall points of diuinitie are concerning the curse of mankind corrupt nature mortification of the fleshe newnesse of life free reconciliation by that only sacrifice imputation of righteousnesse whereby a sinner is accepted before god the illumination of the spirit Because these things are Paradoxes the commō sense of men doth contemptiblie refuse them Therfore there are but a few which profit rightly in Gods schoole because there is scarce one amongst ten that taketh any heed to the first rudiments and principles And why so saue only because they measure the hidden wisedome of God according to their owne sense It appeareth hereby that Pilate spake scornefully in y t he goth out by by In summe he is angrie with Christ because hee boasteth that hee bringeth the truth to light which lay hid before Yet this his indignation declareth that the wicked doe neuer so chourlishly reiect the doctrine of the Gospell but that they are touched with some efficacie therof For although Pilate went not so farre that he yeeldeth and submitteth himselfe to bee taught yet is he enforced to feele some pricking inwardly 39 But yee haue a custome Pilate did alwayes tosse this in his minde how he might deliuer Christ from death and seeing that the furie of the people was so great he kept a meane way whereby he might pacifie their mindes which were angrie For he thought that this woulde bee sufficient if Christ being let loose as an euill doer should suffer reproch alwayes afterward And therefore he choseth Barabbas that by comparing him with Christe hee may mittigate the hatred which they had conceiued against Christ. For this Barabbas was hated of all men for the crueltie of his offences For what is more detestable then a murtherer And Luke saith that he was also guiltie of other crimes In that the Iewes preferre him before Christ it commeth to passe through the◠singuler prouidence of God For it was not meete that the sonne of God should be deliuered from death with so shamefull a price Neuerthelesse he was cast downe into extreame ignominie in his death in that he was crucified betweene two theeues when Barabbas was let loose because he had taken the sinnes and offences of all men vpon him which could not otherwise bee purged And the glory of his resurrection which folowed immediately caused the death of it selfe to be a most valiant triumph Furthermore there was a filthie and grosse vice in that custome that the president of Rome did deliuer some one wicked person at Easter This was doone to celebrate the holinesse of the day but in very deed it was nothing els but a filthie profaning of the same For the scripture doth testifie that he is a abhomination before God which acquitteth the guiltie and wicked person Therefore it is farre off that such preposterous pardon should please him Therfore let vs learne by this example that there is nothing more preposterous then to bee desirous to worship God with our own inuentions For so soone as men shall begin to followe their owne imaginations they neuer make an end vntill being fallen into the most extreame dotings they doe manifestly mocke God Therefore the lawe and rule of Gods worship must bee fet from his prescript alone Chap. 19. 1 THen Pilate tooke Iesus and scourged him 2 And the souldiers platted a crowne of thorne and put it vppon his head and they put vppon him a purple garment 3 And said haile king of the Iewes and they smote him with their fists 4. Therfore Pilat went out againe and said vnto them behold I bring him forthe vnto you that yee may know that I find no fault in him 5. Therefore Iesus went forth bearing a crown of thornes and a purple garment Then said he vnto them behold the man 6. Therefore when the chiefe Priestes and officers saw him they cried saying crucifie him crucifie him 7. Pilate saith vnto them Take yee him and crucifie him for I finde no fault in him Pilat tooke Iesus Pilate persisteth in his purpose yet he addeth another reproach to the former because he hopeth that the Iewes will bee content with this meane chastisement when Christ shall be scourged wyth whippes And in that he laboureth so earnestly and profiteth nothinge we must consider therein the heauenly decree whereby Christ was appoynted vnto death Neuerthelesse his innocencie is oftentimes defended auouched by the testimony of the Iudg to the end we may know that he which was free from all faulte himselfe is made guiltye in our steede and that he suffereth the punishment which is due to other mens sinnes In Pylate we haue a notable example of a fearefull conscience he acquiteth Christ by his own mouth and he cōfesseth that there is no fault in him yet he punisheth him as if he were
Christ. 19. 17. Rest. Whence our mindes haue rest and quietnesse 12. 14. Men doe not come vnto God by the leading of their reason 1. 5. Riuers Riuers of running water shall flow out of his belly 7. 38. Rulers Hath any of the Rulers beleeued in him 7. 48. Manye Rulers beleeuing are afraid of excommunication 12. 42. The Ruler his sonne is healed 4. 47. S Sabboth The Sabboth of God 5. 17. Sabellinis Sabellinis his error 1. 1 Sacraments inuēted by men are nothing els but mocking stockes 20. 22. VVhēce the Sacraments do borrow their force 20. 22. In the Sacraments wee must respect the proportion of the signes with the truth 1. 32. The scripture speaketh two maner of wayes of the Sacraments 1. 26. It is not in mans wil to institute Sacraments 1. 31. God sheweth himselfe vnto vs in the Sacraments 5. 37. Sacrifice Almes is an acceptable Sacrifice to God 12. 8. Sacrifices To what the Popishe Sacrifices are made 20. 22. Saftie Wherein our saftie consisteth 17. 14. Our safetie is ioyned with the safetis of the Apostles 17. 20. Saluation What our saluation did cost the sonne of God 12. 27. The cause fountaine of our saluation 3. 16. How carefull God is for our saluation 15. 13. How this must be vnderstoode that saluatiō is of the Iewes 4. 22. Wherein the summe of our saluation consisteth 11. 51. Saluation of the Iewes 4. 22. Samaritane Christ asketh drinke of the Samaritane 4. 7. Christ is called a Samaritane 8. 48. The Samaritanes haue no fellowshiship with the Iewes 4. 9. Sanctifie Christ prayeth the father to sanctifie the Apostles 17. 7. How the father is saide to haue sactified the sonne 10. 36. To be sanctified in the truth 17 19. To sanctifie themselues after the maner of the Iewes 11. 55. Sanctification Out of what fountaine the sanctification floweth which commeth by the doctrine of the gospel 17. 9. Sanctification is not finished the first day in the elect 17. 17. What the sanctification which christ wisheth to the disciples doth comprehed in the same place Satan How Satan is said to haue entred into Iudas 13. 27. VVho they be that are subiect to the lyes of Satan 15. 43. Satan entreth into Iudas 13. 27 Saue Christ came to saue 72. 4. Sauiour The sauiour of the world 4. 42. Scatered To bee scatered vnto their owne 16. 22. The scattering abroade of the Gentiles Scattered abroade 11. 52. Scripture The Scripture cannot be broken 10. 35. The scripture fulfilled 17. 12. and 19. 28. and 36. The Apostles beleeue the scripture 2. 22. VVe must set the knowlege of Christ from the scripture 5. 39. VVith what mind we must read the scripture In the same place VVhat Iohn meaneth by the word scripture in the same place VVe must not boast of the scriptures in vaine 5. 45. Howe dangerous a thing it is to pull in peeces the scriptures 7. 27. f The Scriptures doe testifie o◠Christ. 5. 39. Sealed Hath sealed that God is true 3. 34. Seene How christ is saide to bee seene whilest that hee dwelleth by his spirite in the Disciples 16. 16. 22. VVhat it is to see the kingdome of God 3. 3. How this must bee vnderstoode that no man hath seene God at any time 1. 18. How the fathers are said to haue seene God 1. 18. He that seeth Christe seeeth the father 14. 9. To see the sonne and to beleeue in him 6. 40. They are blessed who haue not seene and haue beleeued 20. 9. That those that see may bee made blinde 9. 39. Seeke Ye shall seeke me and shall not finde mee 7. 34. 13. 35. Iewes seeke signes wonders otherwise they doe not beleeue 4. 48. 6. 30. Sepulchre VVhy God woulde haue his sonne laid in a new sepulchre 19. 41. Serpent VVhether the brasen serpent was vnto the Iewes a Sacrament 3. 14. Seruetus Seruetus his wicked opinion 1. 1. and 14. Seruant The seruant is not greater then his master 33. 16. and 15. 20. A seruant and a sonne 8. 35. The Apostles were not the seruants but the friendes of Christe 15. 15. In what sense Christe saith that they are the seruants of sinne who commit sinne 8. 34. Sheepe In what sense they are called sheepe which do not beleeue as yet 10. 16. The woorde sheepe is taken two maner of wayes 10. 8. Christ his sheepe 10. 25. Shape The shape of God is not seene 5. 7. Sheepfold The sheepefolde of the sheepe 10. 1. and 16. Signes To doe signes 7. 31. The first signe of Christ. 2. 11. The second 4. 54. All the signes of Christe are not written 20. 30. 21. 25. The multitude followe Christe because of his signes 6. 2. Sichar Sichar 4. 5. Sleepe Sleepe 11. 13. To sleep for to be dead 11. 12. 13. 14. Siloe Siloe 7. 7. Siloe a poole 9. 7. VVhy Christe commaunded the blind to be washed in Siloa in the same place Sitting Christ teacheth sitting 8. 2. Similitude How the similitude of a womanne labouring with childe ought to be applied vnto vs. 16. 21 Simon Christ sat at meate in the house of Symon the Pharise 12. 3. Sin Sinne no more 5. 14. 8. 11 They are to bee wounded with the feeling of sinne whoe are too carelesse 4. 16. To die in sinne 8. 21. 24. The comforter shall reproue the world of sinne 16. 8. Infirmitie for sinne 9. 2. How this must be vnderstoode that sinners are not heard of God 9. 31. Son Christ is the Sonne of God 1. 49. VVhy Christ is called the sonne of man 3. 33. The name Sonne appertaineth to Christ alone 20. 31. God wil be knowne in the person of the sonne 11. 4. There are two distincte vertues in the sonne of God 1. 5. How this ought to be vnderstood that the Son doth nothing of himself 5. 16. 30. The Son of God did not ascend into heauē for himself alone 14. 2. Why we are accounted the Sons of God 1. 13. How we are called the sonnes of God and the sons of the deuill 8. 44. Sonnes of God by fayth 1. 12. Sons of God dispearsed among the Gentiles 11. 52. The difference of the dyinge of the Sonnes of God and the reprobate 19. 30. The sonne of perdition 17. Sonnes of Abraham 8. 37. Soppe A soppe 13. 27. Sorow Sorowe hath filled your hearts 16. 6. Sorow must bee turned to ioye 16. 20. Speach Speach which is heard 6. 60. Spirit This word spirit is taken two maner of waies in Iohn 3. 6. That the spirit and water are taken both for one thing 3. 15. God is a spirit 4. 14. The holy spirit came down vpon Christ in the likenes of a doue 1. 32. Proceedeth from the father 15. 26. 6. is giuen to the apostles in the same place 20. 22. That is spirite which is borne of the spirit 3. 6. The holy spirit is the only fountaine of sound vnderstanding 14. 17. VVhye the spirite is signified by water in the scripture 4. 10.
the earth The children of this world doe not thinke themselues otherwise in safegard except they sharply reuenge what euill soeuer is done them and so with force and armes defend their life But sith it is certaine that Christe is the onely keeper of our life there remaineth nothing else but that we shoulde hide our selues vnder the shadowe of hys wings Also it behooueth vs to be sheepe if we couette to be accounted of his flocke If anye Obiecte that this heere spoken is against experience Firste I woulde hee shoulde weigh howe vnquiet those cruell men be so that they euen trouble themselues So that in so troublesome a life thoughe they were the Lords of the earth a hundred times yet in possessing all things they possesse nothing But for the children of God I aunsweare though they can in no place sette their foote vppon their owne grounde yet they quietly enioy a dwelling place vpō the earth And this is not an imagined posfession for they dwel vpon the earth which they know is graunted them from God Also they are armed wyth the hande of God agaynste the tempest and rages of all mischiefes and though they be set forth against all the dartes of Fortune and subiecte to all inconuenience of euilles and compassed aboute wyth all daungers yet they dwell safelye vnder the defence of God so that at leaste they maye taste nowe the fauoure of God And this is sufficient for them vntill at the last daye they enter into the enheritance of the world 6. Blessed are they which hunger To hunger and to thirst is by the figure Synecdoche taken for to want to be without things necessarye and also to be defrauded of their owne right That which Mathew sayth to hunger after righteousnesse is a placing of a part for the whole Yet hee amplifieth the vnworthines when he sayth that by carefull sighing they get nothing but that which is righteous as if he should saye they are blessed which though they moderate their desires so that they desire nothing to be geuen them but that which is right doe yet neuerthelesse languishe as hungry soules For though their carefulnesse wherewith they bee troubled is scorned at yet it is to them a preparation to felicitie because they shall at length be satisfied for God will at length heare their sighes and wil heare their iust desires whose office it is to fil the hungry with good things as it is in the Virgines song 7. Blessed are the merciful This sentence also is hard cōtrary to the iudgemēt of man For the world accoūteth them happy which are carelesse of the miseries of other men prouide for their own ease but Christ here calleth thē blessed which are not only ready to bear their owne harmes but do also take other mēs vpon thēselues that they may help thē that are in misery willingly ioyn thēselues to thē that are troubled and put on the same affections that thereby they maye the more willingly employe themselues to helpe them Hee addeth for they shall obtaine mercy that is not onely with God but also amongest men themselues whose mindes God will bowe to humanitie But though sometimes the world is vnthankful and bestoweth the woorst reward vpon them that deserue best it ought to suffice vs that there is fauour laide vp with God for the mercifull and kinde so that they shall haue him kinde and mercifull againe to them 8. Blessed are the poore in heart Christe seemeth heere to saye nothynge but that which is agreeable to the iudgement of all men Al confesse that cleannesse of heart is mother of all vertues but yet it is scarce the hūdred man that doeth not accompt subtletie as a most notable vertue Heereof it commeth to passe that they are commonly thought blessed which are most subtile in craftie conueiances whiche by euill meanes doe craftelye circumuent them with whome they haue to doe Therefore Christe agreeth not with the iudgemēt of the flesh while he calleth them blessed which are not delited with craftinesse but walke sincerely amongst men and in words and countenance pretend no other thing then they thinke in heart And because the simple are laughed at as men nothing warye and because they doe not with deceite enoughe prouide for themselues Christe calleth them higher that if they be not wise enough to deceiue vpon earth they shall enioy the sight of God in heauen 9. Blessed are the peacemakers He doeth not only meane them which loue peace and flee from quarels as muche as in them lieth but doe also diligently ende dissentions raised vppe amongest others are the authours of peace vnto all and doe take awaye the occasion of hatreds and displeasures Neither is this rashly spoken for sith it is a painefull and a troublesome matter to pacifi◠them that disagree amongst themselues the quiet men which studie to maintaine peace are enforced to beare this crueltie that they heare the reproches the complaints and the quarelles on bothe partes And thereof it riseth that euery man would wish to haue them al patrons to be on his side Therefore least we should hang vppon the fauour of men Christe commaundeth vs to regarde the iudgmente of his father who being the God of peace accounteth vs for his children while we nourish peace although our labor please not men For to be called signifieth as much as to be accounted 10. Blessed are they which suffer persecution The disciples of Christ haue great neede of this doctrine and how much the lother and more hardly flesh doth admit the same so much more dilygently it must be meditated Neyther canne we vnder any other condition war vnder Christ then that the greater parte of the world will ryse vp in hatred agaynst vs and shall persecute vs euen to death So standes the matter Sathan the prince of the world wil neuer cease to arme his children with madnes that they may strik the members of Christ. This is very monstrous and against nature that they which loue righteousnes should be vexed as enemies which they haue not deserued Therefore Peter saieth if you auoyde from euill deedes who is he that will harme you But in so vnbrydeled wickednes of the world it falleth out too often that the good men through the zeale of righteousnes do enflame the displesures of the wicked against them But this is the lotte especially of Christians to be hated of the greatest number of men for flesh cannot beare the doctrine of the Gospel none can beare to haue their faultes reproued They are sayde to suffer for righteousnes which thereby kindle the displeasures of the wicked and prouoke theyr fury agaynst them because that with a care of right and equitie they oppose themselues against euill causes and defende the good as muche as in them lieth And in this behalfe the truthe of God hathe woorthely the chiefe place VVherfore by this note Christ discerneth his Martyrs from wicked men and euil doers Now I
returne to that which I sayd euen now Syth all that will liue godly in Christ must suffer persecution as Paule witnesseth this admonition doth generally belong to all the godly If that at any time the Lord spareth our weakenesse and permitteth not the wicked to vexe vs at their pleasure yet it is meete vnder a shadowe and at leisure to meditate this doctrine that we maye be prepared as oft as nede require to come forth into the field nor come to the battell except we be well furnished But sith the condition of the godlye is moste miserable throughe the whole course of this life Christe for a good cause raiseth vs vp in hope of a heauenly life And heerein the sentence of Christ differeth much from the inuentions of the Stoicks which commaunde euery manne to be satisfied with his owne opinion that hee might be his owne chuser of felicitie And Christ doeth not vncertainlye plant felicitie vppon a vaine imagination but groundeth the same vppon hope of a rewarde to come 11. VVhen men reuile you Luke sayeth when they hate you and separate you and reuile you and put out your name as euill By whiche woordes Christ would comfort his faithfull ones that they shoulde not faynte in their mindes though they see themselues detested before the worlde For this was no small temptation to be throwne out of the Churche as wicked and prophane For sith he knewe that nothing was more deadlye to the hypocrites then that hee might foresee with howe furious a violence the ennemies of the Gospell were enflamed against his little and despised flocke his will was perfectlye to arme them that they shoulde not bee ouerthrowen though a great heape of reproches should hang ouer them to ouer whelme them And heere appeareth howe popish excommunication is to be feared as nothing while that those tyrantes seperate vs from theyr synagogues because we will not be deuorced from Christ. 12. Reioyce and â—e glad for That wee shoulde not be ouerthrowen wyth vniust reproches he declareth that there is a remedy at hand for assoone as we lifte vppe our mindes to heauen then presently a great occasion of ioy doeth offer it selfe that it maye swallowe vppe the heauinesse The sporte which the Papistes make wyth the name of rewarde is heere easily wiped away Neither is there as they dreame a mutuall relation betweene rewarde and merite but it is a free promisse of a rewarde Further if wee consider howe maimed and corrupte those good deedes are which come euen from the best menne God shall neuer finde any worke woorthy a rewarde Againe these clauses are to be noted for my sake or for the sonne of man also they shall say all maner of euil against you falsly least they which suffer persecution for their owne faultes should presently boast themselues to be Martyrs of Christe As the Donatistes in times past pleased themselues wyth this only title that they had the magistrates againste them And at thys daye the Anabaptistes thoughe they disturbe the Churche wyth theyr doating dreames and slander the gospell yet they glory that they beare the ensignes of Christe when as they are condeÌ„ned righteously But Christ pronounceth none blessed but they which suffer in a iust defence of his quarell Fâ—r so persecuted they the Prophetes This was purposely added least the Apostles hoping to triumph without sweat or trauell should faint in persecutions For because that euery where in the scripture the restitution of all things is promised in the kingdom of Christ it was daungerous least they should in a vaine hope lift vppe themselues and neuer thinke of the warfare And it may be gathered our of other places that they imagined that the kingdome of Christ was full of richesse and pleasures VVherefore Christ doth not without a cause admonish them that the same troubles are prepared for them which the Prophetes sometime had experience of for as much as they succeede in their place Neither doeth he say that the Prophets were before them only in respecte of time but because they were of the same order therefore it behooued them to frame themselues after their example That common fancie of nine be atitudes is so friuolous that it neede no long confutation LVKE 24. VVee be to you riche men As Luke rehearseth onely foure principall blessings so nowe he opposeth foure curses that the sentences might answere one to the other But this Antithesis doeth not only tende to striking a feare in the wicked but to the stirring vppe of the faithfull least they should sleepe in the vaine and captious snares of the world For we knowe howe quickely and readily a man may be made drunke with prosperitie or entangled with the faire speaches of men whereby also it doeth often come to passe that the children of God doe enuie at the reprobate to whome they see all things flowe prosperously and happelye Further he cursseth the riche not all of them but they that take their coÌ„fort in the worlde that is they so rest in their fortune that they forgette the life that is to come Therefore hee meaneth that richesse are so farre from making a man blessed that they often become an occasion of destruction Otherwise God doeth not remooue rich men out of his kingdome so that they make not snares for themselues or by fixinge theyr hope in the earth doe shut the gate of heauen against themselues It was aptly sayde of Augustine who that he might shewe that richesse of them selues are no hinderance to the children of God doeth saye that poore Lazarus was receiued into the bosome of riche Abraham In the same sence doth he curse them that are ful and haue aboundance because they being pusfed vppe with a confidence in present ioyes that they refuse all heauenly ioyes The same is to be thought of laughter for now by laughter he vnderstandeth them that are geuen to the pleasure of Epicures are drowned in the pleasures of the flesh and doe flee from all troubles that are to be endured for the defence of Gods glory The last woe tendeth to the correction of ambition for there is nothinge more common then to seeke the praises of men or at the least to be entaÌ„gled with them Christe therefore sheweth that the fauour of men is venimous deadly that he might feare his disciples from it But this admonitioÌ„ especially belongeth to teachers who haue more neede to feare ambition then anye pestilence for it can not be but that they shoulde defile the pure doctrine of God when as they seeke after the fauour of men That Christ sayeth All men ought to be referred to the children of this world which speake well of none but of deceiuers and false prophets For the faithfull and good ministers of sounde doctrine haue their praise and fauoure wyth good men Therfore the wicked loue of the flesh is here condeÌ„ned for he can not be the seâ—uaunte of Christe that seekes to please menne as