so that he may now be worshipped euery where without any difference of places or countries 22 You worship you know not what we worship that which we know because saluation is of the Iewes 23 But the houre commeth and now is when the true worshippers shall worshippe the father in spirite and truth for the father requireth to haue such to worship him 24 God is a spirite and they that worship him must worship him in spirite truth 25 The woman saith vnto him I knowe that the Messias shall come who is called Christe therfore when he shall come hee shall tell vs al thinges 26 Iesus saith vnto her I am he that talke with thee Now he doth more at large expound that which he touched briefly concerning the abrogating of the law Yet doth he deuide the sum of his speech into two members in the former hee condemneth the manner of worshipping god vsed among the Samaritanes of superstition error and doeth testifie that the Iewes did worship God wel and lawfully He addeth the cause of the difference because the certaintie of the worship which the Iewes vsed did appeare vnto them out of the worde of God but the Samaritanes had no certaintie from the mouth of God Secondly hee declareth that the rites which the Iewes kept hytherto should shortly haue an end 22 You worship that which you know not A sentence worthie to be remembred wherein we are taught that we must assay nothing rashly and by chaunce in religion because vnlesse knowledge be present we doe not any longer worship God but a false imagination or ghost Therfore by this thunderbolt are throwen downe all good intents as they cal them For we know that men can doe nothing els but erre when their own opinion doth rule them without the word of God or his commandemēt For Christ taking vpon him his countries cause and person doth teache that the Iewes doe much differ from the Samaritanes VVhy so Because of them commeth saluation saith he By which wordes he giueth her to vnderstand that they doe exceede them in this one point because God had concluded the couenant of eternall saluation with them Some do restraine it vnto Christ who came of the Iewes And truly sithence that all the promises of God are sure and certaine in him there is no saluation saue only in him But because it is out of doubt that Christ doth preferre the Iewes for this cause because they doe not worship any vnknowen power but one God who reuealed himselfe vnto them and who hath adopted them to be his people by this word saluation must bee vnderstood that wholesome manifestation which they had by the heauenly doctrine But why doth he say that it is of them when as it is rather committed to them that they alone might enioy it He alludeth in my iudgement vnto that which was foretold by the Prophets that there should a lawe come out of Syon For they were separated for a time frō other people vpon this conditiō that the pure knowledge of god might at length flowe from them vnto the whole worlde Notwithstanding this is the summe that God is not worshipped aright vnlesse he be worshipped according to the certaintie of faith which must needs proceede frō the worde of God wherupon it foloweth y t they fal away vnto idolatry whosoeuer they be that depart frō the worde of god For Christe doth in plaine wordes testifie that an idol or vaine fictiō is set vp insteed of God where mē are ignorāt of the true god hee doth cōdemne all those of ignorāce vnto whō god hath not reuealed himself For so soone as we are once destitute of the light of his word darknes blindnes do reigne And we must note y t when the Iewes had brokē the couenaunt of eternal life with their vnfaithfulnes which was established with their fathers they were depriued of that treasure which they kept then as yet for they were not as yet driuen out of the church of God Nowe seeing that they denie the sonne they haue nothing to doe with the father The same must we thinke of all those who haue fled frō the pure faith of the gospel vnto their own inuentions Howsoeuer they flatter themselues in their stoutnes who worship god according to their own mind or mens traditiōs yet this one voyce thūdering out of heauē doth ouerthrow whatsoeuer diuine holy thing they think they haue You worship that which you knowe not Therefore to the end our religion may be approued of God it must needes leane vnto the knoweledge conceiued out of his worde 23 But the houre commeth and now is The latter member concerning the abrogation of the legall worship followeth VVhen he saith that the houre commeth or shall come he teacheth that the order deliuered by Moses shall not be perpetuall Heb. 9. 10. VVhen he saith that the houre is nowe he maketh an end of the ceremonies and so he telleth her that the time of reformation is fulfilled In the meane while he alloweth the Temple the Priesthood and all rites annexed thereunto as touching the vse of the time past Furthermore to the ende he may declare that God will neither bee worshipped at Ierusalem nor in mount Garizin he taketh vnto himself a deeper principle namely that the true worship of him cosisteth in the spirite For thereupon it followeth that he is rightly called vppon euery where Yet first of all here may a question be asked why and in what sense the worship of God is called spirituall To the end wee may vnderstand this we must note the opposition betweene the spirite and the external figures as betwene the shadowes and the truth Therefore the worship of God is said to consist in the spirite because it is nothing els but the inward faith of the hearte which bringeth forth inuocation secondly the puritie of conscience the deniall of our selues that beeing giuen to obey God we may be vnto him as holy sacrifices Heerupon ariseth another question whether the fathers did worship him spiritually vnder the lawe or no I answere seeing that God is alwayes lyke to himselfe hee allowed no other worship from the beginning of the worlde saue the spirituall worship which was agreeable vnto his nature VVhich thyng Moses doth sufficiently testifie who doth in many places declare that the ende of the lawe did tend to no other end but that the people shold cleaue vnto God with faith and a pure conscience And the prophetes doe more clearely expresse the same when as they sharply inueigh against the hypocrisie of y e people because they thought they had satisfied God after they had offered their sacrifices and executed that externall pompe It is no need to inferre many testimonies here which are common euery where yet are there most notable places before all other in the fiftie Psalme the second of Isayas verse the fiftie eight and threescore and sixt Micheas the fift Amos the seuenth But
charity towardes menne The aunswer is though the worshippe of God is farre more excellent and pretious then all the dueties of a ryghteous lyfe yet the outwarde exercises of them are not of themselues of that value as to ouerthrowe charitie For wee knowe that charitie pleaseth GOD simplye and of it selfe when as hee doth not regarde nor allowe of sacrifices but to an other ende Note that hee speaketh heere of naked and vaine sacrifices for Christ dooth oppose a faygned kynde of holynesse againste true and sincere honestye The same doctrine is found also in diuerse places of the Prophets that the hypocrites might know that the sacrifices are of no value which are not offred in spirite and trueth for God is not pleased with the sacrifices of beastes where charitie is neglected 34. Then when Iesus sawe It is vncerteine whether this Scrybe did profitte anye further afterwardes or no but beecause hee sheweth himselfe apt to be taught Christ reached his hande forth vnto him and teacheth vs by his example to helpe them in whome there appeareth some beeginning eyther of readinesse to be taught or of right vnderstanding For it seemeth that Christ said that this Scribe was not farre from the kyngdome of heauen for two causes namely because he would yeeld to his duety and did wisely discerne the outward profession of the worship of God from the necessary dueties of neighbourhood Further Christe tolde him that hee was not farre from the kingdome of GOD not so much to praise him as to exhort him to goe forwarde and in his person he encourageth vs al that being once entred into the right way we shuld goe the cheerefullier forward By these wordes we are also taught that many while they are yet in errour doe yet with closed eyes come to the waye and are by this meanes prepared to runne in the race of the Lord when tyme shall serue That which the Euangelistes doe saye that the mouthes of the aduersaries were stopt so that they durste not tempte Christ any more must not so be taken as if they ceased and left of their obstinate frowardnes For they fretted inwardly as wilde beastes vse to doe when they are shutte vp in caues or as fierce horses doe byte vppon the brydle But the more they shewed themselues hard harted and their rebellion not to be vanquished the more notable triumph did Christ get vpon them both And this his victory must not a little encourage vs neuer to bee amased in defending of the trueth being sure of the successe It shal come oft times to passe that the enemies shall frowardlye lift vp thēselues euen to the end but God will bring it to passe at the length that this madnesse shall fall vppon their own heades and the trueth shall notwithstanding proceede with the victory Math. 22. Mark 12. Luk. 20. 41 VVhile the Pharises were gathered togeather Iesus asked them 42. Saying what thinke yee of Christ whose Sonne is hee They sayde vnto him Dauids 43 Hee sayd vnto them how then doth Dauid in spirite call him Lord saying 44 The Lorde saide to my Lord sitte at my right hande till I make thine enemies thy feotestoole 45 If then Dauid called him Lorde howe is hee his sonne 46 And none could answere him a word neither durste anye from that daye forth aske him any moe questions 35 And Iesus aunswered and saide teaching in the Temple How say the Scribes that Christe is the sonne of Dauid 34 For Dauid himself said by the holy Ghost the Lorde said to my Lord sitte at my right hand till I make thine enemies thy footstoole 37 The◠Dauid himselfe calleth him Lorde by what meanes is he then his sonne And much people heard him gladly 41 Then hee saide vnto them howe saye they that Christ is Dauids sonne 42 And Dauid himself saith in the booke of the psalmes The Lorde saide vnto my Lord sitte at my right hand 43. Till I shal make thine enemies thy footestoole 44 Seeing Dauid calleth him Lord howe is hee then his sonne 42. VVhat thinke ye of Christ Marke and Luke doe more plainly declare why Christe asked this question namelye beecause the Scribes had this corrupt opinion amongst them that the promised Redeemer should bee some one of the sonnes and successours of Dauid who should not bring with him any thing more excellent then the nature of manne For presently euen from the beginninge Sathan endeuoured by all the meanes he coulde to thrust in some fained Christ who should not be the true mediatour betweene God and men Because that God had so often promised that Christe shoulde come of the seede or loynes of Dauid this perswasion was so deepely setled in the hearts of all menne amongst the Iewes that they would neuer be drawen from this perswasion to beleue that he shoulde not haue the nature of man Therefore Sathan suffered them to acknowledge Christe to be very man and the sonne of Dauid because he should haue tempted in vaine to ouerthrow this article of the faith but that which was worse he spoyled him of his Godheade as if he shoulde bee some one of the sonnes of Adam And by this meanes the hope of the eternall life to come and the spirituall righteousnesse was abolished But since that Christe came into the worlde heritikes haue endeuoured by many engines or snares to ouerthrowe sometime his manhoode sometime his Godheade least that hee shoulde haue full power to saue vs or least that we shoulde haue familiar accesse vnto hym Further sith that the hower of death was now at hand the Lorde himselfe would make his Godheade knowen that all the godly might without feare put their confidence in him For if he were only man it were neither lawfull to glory in him nor to hope to be saued by him Now we vnderstand his purpose that he shewed himselfe to be the sonne of God not so much for his owne sake as that he might establish our faith on his heauenly power For as the infirmity of the fleshe wherein he came neare to vs maketh vs bolde to approche neare vnto him so if that onely shoulde be before our eyes it would rather fill vs with feare and desperation then make vs to be of good hope Yet it is to be noted that the Scribes are not reprehended because they taught that Christ shoulde be the sonne of Dauid but because they imagined Christ to be meere manne who shoulde come from heauen to take vpon him the nature and person of a man Neither doeth the Lord speake these woordes expresly of himselfe but he simply sheweth that the Scribes were in a wicked errour which only loked for a Redemer from the earth and of the progenie of man But thoughe it was an olde opinion amongst them yet we gather by Mathew that they were asked before the people what they thought 43. Howe then doeth Dauid in spirite The saying of Christe that Dauid spake in spirit is a forceable and vehement speache For he
the worship of God was in such sort spirituall vnder the law that yet notwithstanding being intangled in so many external ceremonies it did seeme to smell of some carnall and earthly thing Therefore Paule calleth the ceremonies the flesh and the beggerly elemēts of the world In like sort the Authour to the Hebrewes saith that the old sanctuarie with his appurtenances was earthly Therefore we may fitly say that the worship of the law was in his substance spirituall in respect of the forme it was after a sort carnall and earthly For all that way was shadowish the truth whereof appeareth now plainely Nowe we see wherein the Iewes did agre with vs and wherein they did dissent from vs. God would in all ages be worshipped with faith prayers thansgiuing purenesse of heart and innocencie of life neyther was he euer delighted in any other sacrifices but there were in the lawe diuers additions so that the spirite and truth did lye hid vnder diuers shadowes but now the veile of the Temple beeing rent there is nothing obscure or couered VVe haue indeede at this day certaine externall exercises of godlinesse whereof our ignorance hath neede but suche is their meane and sobrietie that they doe not darken the plaine truth of Christ. Finally we haue that plainely expressed which was shadowed vnto the fathers And this difference was not only confounded in time of poperie but quite ouerthrowen For there is no lesse thicknesse of shadowes there then there was in times past in time of Iudaisme But it cannot be denied that Christe doth here put a manifest difference betwene vs and the Iewes Out at what starting holes soeuer they seeke to escape it is manifest that we are only vnlike to the fathers in the externall forme because that they worshipping God spiritually were tyed to ceremonies which were abolished by the cōming of Christ. Therfore so much as in them lyeth they spoyle the Church of Christe of his presence whosoeuer doe burthen the same with an immoderate companie of ceremonies Neither doe I passe for these vaine colours that many of the common people haue as great neede of such helpes at this day as they had in times past amongest the Iewes For wee must alwayes respect after what sort the Lord would haue his Church to be gouerned because he alone knoweth best what is expedient for vs. And it is certayne that nothing is more contrary to the order which God hath appoynted then the grosse and twice carnall pompe which reigneth in papistrie The shadowes of the lawe indeede did couer the spirite but these visares doe altogether disfigure him VVherefore wee must in no case winke at such filthie and vnseemely corruptions Howsoeuer craftie men or those who are too fearefull to correct vices doe obecte that these are thinges indifferent and that therefore they are indifferētly to be taken truly it is not tollerable that the rule which Christ hath prescribed should be violated The true worshippers Christ seemeth briefly by the way to touche the stubbor nesse of many whiche brake foorth afterwarde For we know how stoutly the Iewes did defend the ceremonies whereunto they were accustomed Although this sentence reacheth further For seeing that he knew that the worlde would neuer be free from corruption therefore he separateth the true and right worshipers from the peruers and feigned VVith which testimonie being furnished let vs not doubt to condemne the Papistes in al their inuentions and to contemne their reproches For what need haue we to feare when we heare that this bare and plaine worship doth please God which the papistes doe contemne because it is not full stuffed with ceremonies And what doth the vaine pompe of the fleshe profite them whereby as Christ doth testifie the spirit is extinguished It appeareth plainly by that which goeth before what it is to worship God in spirite and truth namely taking away the shadowes of the olde rites simply to retaine that which is spirituall in the worship of God For the truth of Gods worship consisteth in the spirite the ceremonies they were a certaine accidentall thing And heere we must note againe that truth is not compared with lying but with the externall accession of figures so that the substance of the spirituall worship is pure and plaine as they say 24 God is a spirite This is a confirmation drawen from the verie nature of God Seeing that men are flesh it is no maruell if those thinges please them which are aunswerable to their nature Hereupon it commeth to passe that they inuent manie things in the worship of God whiche being full of vaine boasting haue in them no soundnesse But it is meete for them first of all to weigh this throughly that they haue to do with God who doth no more agree with the flesh then fire with water This one cogitation only ought to suffice to bridle the wantonnesse of our wit when as we are occupied about the worshipping of God that hee is so vnlike vnto vs that those thinges which please vs doe most of all displease him But admit hypocrites be so blinded with their pride that they are not afraide to make God subiect to their will or rather luste yet let vs know that this modestie hath not the lowest roome in the worship of God howsoeuer we thinke it pleaseth according to the flesh Furthermore because we cannot ascend vnto his hignesse let vs remēber that we must fet a rule out of his word wherby we may be directed The fathers doe oftentimes cite this place against the Arrians to proue the diuinitie of the spirite but it is falsly wrested thyther because Christ doth in this place simply affirme that his father is of a spirituall nature and that therefore he is not moued with friuolous thinges as men are wont by reason of their lightnes 25 The Mesiias shall come Although religion was vncleane and mixed with many errors amongest the Samaritanes yet were there certaine groundes which were taken out of the lawe imprinted in their mindes as was this of y e Messias And it is likely that seeing that the woman did gather out of Christ his wordes that there was an vnwonted kinde of change at hande which shoulde befall the Churche of GOD shee did straightway call to minde Christ vnder whom they hoped for a perfect manifestation of all thinges VVhen she saith that the Messias shal come she seemeth to speake of a time that was nigh at hand And truly it appeareth euery where by many arguments that the mindes of all menne did then wayte for the cōming of the Messias who should restore things which were miserablie destroyed and gone to decay This is out of doubt that the woman preferreth Christ before Moses and all the prophetes in the office of teaching For she comprehendeth three thinges in a few wordes First that the doctrine of the law was not altogether perfect but that there were only rudiments deliuered there For vnlesse there had been a
is giuen him and so may fulfill al things Finally he filleth the world with the smel of his righteousnes out of his heauenly glory And the spirite pronounceth by the Gospell that this is the onely meanes whereby we are iudged iuste Therefore this second degree is fet from the conuiction of sin that the spirite may conuince the worlde what is to be accounted true righteousnes to wit Christ hath appointed and ordained the kingdome of life by his ascending into heauen and he sitteth now at the right hand of the father to the end he may establish true righteousnes 11. And of iudgement Those that take this word iudgement for damnation they want not a reason for the same because Christ addeth immediately that the prince of the world is iudged But as I thinke the other sense dooth better agree to witte that so soone as the light of the Gospell is once lighted the spirite reuealeth that the state of the world was rightly and orderly framed by the victory of Christ whereby he threwe down Sathan his empyre as if hee should saye that this is the true restoringe whereby al things are reformed when as Christ himselfe possesseth the kingdome alone hauing subdued and conquered Sathan Therefore iudgement is set against confused and disordered things or that I maye speake more brieflye it is contrarye to disorder as if a man should call it rightnesse or straightnesse in whiche sense it is oftentimes taken in the scripture The sense therefore is that so long as Sathan ruleth he mixeth and troubleth all thinges so that there is a filthy and euill fauoured confusion of the workes of God but when as he is stripped of his tyrannye by Christ then is the world reformed and there appeareth good order So that the spirite conuinceth the world of iudgment that is that Christ restoreth and bringeth those things in order which were gone to decay before hauing ouercome the prince of iniquitie 12. I haue yet many thinges Christ his sermon coulde not preuaile so much amongst his disciples but that their rudenes did cause them doubt as yet in many thinges yea they did scarse taste of those thinges whiche ought to haue refreshed them throughly vnlesse the weakenes of the flesh had hindered them Therefore it could not be but that acknowledging their own want they shuld feare and stand in doubt Therefore in that he saith that they are vnable to beare thē if he shall tell them more and higher things it tendeth to this end that being incouraged with the hope of better profiting they bee not discouraged For it was not meete that they shuld measure the grace wherwith they shuld be endowed according to the present feeling seeing they were so farre from heauen In summe he biddeth them be of good courage how weake soeuer they be now But beecause they had no vnderpropping whereunto they might leane saue onely doctrine Christ telleth them that he had tempered the same so that they might receiue it yet so y t they are to hope for an higher and more plentifull shortly as if he shuld say if that be not yet sufficient to establish you which you haue heard of me suffer a litle for ye shal shortly be taught by the spirit and then shall ye want nothing hee shall resolue that which is yet rude in you Nowe the question is what those thinges were whiche the Apostles were not sitte to learne as yet To the end the Papists may thrust in their owne inuentions in steede of Gods oracles they do wickedly abuse this place Christe promised say they vnto the Apostles new reuelations therefore they must not stay in the scripture aboue which he calleth his First of all if we will say as Augustine saith we shal answere readily His wordes are these seeing that Christ held his peace which of vs can saye that they are these or these thinges or if hee dare saye so how will hee prooue it who is so vaine or rashe who although hee say those thinges which are true canne affirme without any diuine testimonie that those are the thinges which the Lord would not vtter at that time But wee haue a surer reason out of Christ his wordes to refute them The spirite is called the perfect maister of truth whom Christ promysed to his Apostles And why was hee promised saue only that they might deliuer with their handes the wisdome which they receiued from him The spirit was giuen them who being their guide and directer they executed the office which was enioyned them The same spirit had brought them into all trueth when as they cōprehended in writing the sum of their doctrine VVhosoeuer thinketh that there ought any thing to be added to this doctrine as if it were lame and but halfe full and perfect he doth not only accuse the Disciples of fraudulent dealing but he doth also blaspeme the spirit If the doctrine which they didde write had proceeded from fresh water soldiours and nounces the addition had not beene superfluous but now fithence that their writinges are as it were the euerlasting tables of that reuelation which was promised them and giuen them there can nothing be added vnto them without doing cruell iniury to the spirite Furthermore the Papists are more then ridiculous when as they are come to the matters themselues For they define that those secretes which the Apostles were vnable to bere were childish diriges then which there is nothing more vaine or foolysh Forsooth spirite must needes come downe from heauen that the Apostles might learne how to hallow the chalices with their altars how to baptise Belles how to blesse holy water and how to celebrate Masse Therfore how doe noddies and children learne these thinges which haue them at their fingers endes Therefore it is most manifest that the Papists doe mocke God seeinge that they feigne that those thinges came downe from heauen which doe no lesse smell of the misteries of Ceres and Proserpina then they are contrary to the sincere wisdome of the spirite But let vs vnlesse we will be vnthankfull to God reste vppon that doctrine whereof the Apostles were the aucthors as their writinges declare seeing that the chiefest perfection of the heauenly wisdome is deliuered vnto vs there which may make the man of GOD perfect Colloss 1. 28. Let vs not thinke that it is lawefull for vs to goe beyond the same For our height and breadth and depth are placed in that that we knowe the loue of God shewed vnto vs in Christe Ephe. 3. 18. This knowledge excelleth all knowledge as saieth Paule Like as when he teacheth that all the treasures of wisdome and knowledge are hidden in Christ Colloss 2. 3. hee forgeth not an vnknowne Christ but him whome he had liuely depaynted by his preaching that he may be seene as it were crucified before our eyes as hee saith vnto the Galathians the third chapter the first verse But least there shoulde anye doubt remaine Christe declareth afterwarde by his owne wordes
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
the seconde cause was that hee might take away the vile reproche whiche the rude and ignoraunt woulde charge him with For it appeareth that the Scribes charged hys doctrine wyth this faulte in so muche as he presently inueigheth against them VVee must consider this purpose of Christe that he so calleth and exhorteth the Iewes to receiue the Gospell that yet hee keepeth them vnder obedience of the lawe then hee mightily refelleth those vnwoorthye reproches and cauilles wherewith the ennemies sought to bringe his preaching into slaunder and suspition For if anye minde to restore thinges confused into a better estate hee muste alwayes vse this wisedome and moderation that the people maye knowe that the eternall woorde of God is touched thereby and that there is no newe thing thrust in whych derogateth any thing from the scripture least any suspition of repugnancie shoulde weaken the faith of the godly and leaste that rashe vnaduised menne shoulde become insolent vnder pretence of holinesse Lastly that the prophane contempte of the woorde of God maye be staied and that religion be not brought into no reputation amongst the vnlearned And this defence of Christe wherewith hee excuseth his doctrine oughte to comforte vs if we at this day suffer the like reproaches The same faulte was also obiected against Paule that hee was an Apostate from the lawe of God wherefore it is no maruell if the Papistes out of the same mould doe coyne the like againste vs. And by the example of Christe it is meete to auoide slaunderous reportes yet so that the truthe may be freely professed though it be subiecte to many vniust reproches I came not to destroy God hadde promised a newe couenaunt at the comming of Christe but hee sheweth also that it shall not be diuers from the firste but that thys rather was the ende that the league whiche he hadde made with his people from the beginning might be sanctified for euer I will wryte sayeth hee my lawes in their heartes and I will forgette their sinnes By these woordes hee is so farre from departing from the former couenaunt that hee rather affirmeth that it shall then be established and confirmed when â—s the newe shall come in place And that was the meaning of the wordes of Christe when hee sayde that he came to fulfill the lawe For hee fulfilled it truelye quickeninge the deade letter with his spirite then hee in deede perfourmed that whyche before was shewed onelye vnder figures So that the cursse beinge abrogate the subiection is taken awaye and a libertye purchased for the faithfull and nothynge is derogated from the doctrine of the lawe but onelye expoundeth the minde of the lawe geuer as appeareth Galathians the thirde and the fourthe Chapiters Therefore as concernynge the doctrine wee maye not imagine anye abrogation of the Lawe by the comminge of Christe For sithe it is an euerlasting rule of a godly and a holy life it must be vnchangeable as the iustice of God is one and the same whiche is therein comprehended As concerning the Ceremonies thoughe they maye be accounted as a certaine addition to the same yet the onely vse of them was abrogate but the signification was the more approoued So that the commyng of Christ did not derogate anye thing from the ceremonies but rather the truth of the shadowes being shewen foorth doeth obtaine the more assured credite vnto them while wee beholding the perfecte effecte doe acknowledge that they are not vaine nor vnprofitable Therefore lette vs learne to keepe this sacred knotte of the lawe and the gospel inuiolable which many do wickedly dissolue And it doeth much auaile to the establishing of the truth of the gospell while wee heare that it is nothing else but the fulfilling of the law so that in a mutuall consent they shewe that God is the authour of them both 18. Till heauen and earth pearish Luke vseth other woordes but the same sense It is more easie for heauen and earth to passe away then that one title of the lawe shoulde fall For it was the will of Christ to teach in both places that there is nothing so sure in the whole frame of the worlde as is the certaine truth of the lawe and that in euery poynte of the same Some doe verye subtillye play with the woorde vntill as if that the passing of heauen and earth which shall be in the last daye of iudgement shoulde putte an ende to the lawe and the Prophets And truely as the tongues shall then cease and prophesies be abolished so I thincke that the wrytten lawe wyth the exposition shall cease But because I thinke that Christe spake more simply I will not feede the readers eares with suche deuices Therefore lette it suffice vs to vnderstande this that heauen shoulde fall and the whole frame of the worlde shoulde come together rather then the certaintie of the lawe shoulde wauer But what is the meaninge of this all thinges of the lawe shall be perfourmed euen to the least title For we see how farre menne are from the perfecte fulfilling of the lawe euen they that are regenerate with Gods spirite I aunsweare this fulfilling is not referred to the life of menne but to the perfecte truthe of the doctrine as if hee shoulde say there is nothing inconstante in the lawe and nothyng putte rashly in the same Therefore it cannot bee that one letter of the same should vanish away 19. VVhosoeuer therefore shall breake Heere Christe speaketh namelye of the preceptes of life or of the ten woordes according to which prescript order it becommeth all the children of God to frame their liues Therefore he pronounceth them to be false and peruerse teachers which keepe not their disciples vnder obedience of the lawe and that they are vnwoorthy to haue a place in the Churche whiche diminish the authoritie of the lawe in the least parte of the same and that they are good and faithfull ministers of God whiche teache the obseruation of the lawe as well in example of life as in woordes Also hee calleth them the leaste commaundements of the lawe according to the sense and iudgement of men for thoughe there is not like waight in all the commaundementes but while they be compared betweene themselues some are lesse then other yet may we nothing soner esteme and account that as little wherof the heauenly lawgeuer hath voutchsaued to geue a commaundemente For what sacriledge were it contemptuously to receiue that which commeth out of his mouth For by this meanes his maiestie shuld haue bene abased wherefore whereas Christ calleth them the least preceptes is a kinde of yeelding to our vnderstanding VVhen hee sayeth he shall be called least is an allusion to that was sayde before of the commaundementes but the meaning is euidente they that bring the doctrine of the law into conteÌ„pt yea though it be but in one sillable shal be reiected as the woorst sort of men The kingdome of heauen is taken for the renouation of the
diuers deceits and therefore it woulde be daungerous least many should fall from the faith except they bent theÌ„selues to take hede VVe know how ready men are to vanitie and so they doe not onely of nature desire to be deceiued but al men seeme to be wise to deceiue them selues And Sathan also a woonderfull craftes man in deceiuing ceaseth not to lay snares wherein he may entangle the simple and vnwarie But the â—ewes did hope that they shoulde haue a pleasant estate vnder the kingdome of Christ free from al trouble and vexation Therfore he admonisheth his disciples if they desire to stand fast that they shoulde prepare themselues to auoide the subtile sleights of Sathan For it is the wil of the Lord as I haue already sayd to exercise his church with continuall warfare in this worlde VVherefore that we may continue his disciples vnto the ende it sufficeth not onely that we be taught and that we submit our selues to be gouerned by his worde but because that we shall be daily assaulted by Sathan it is necessary that our faith be armed to resist And it is the chiefest thing if we suffer our selues to be gouerned of the good and faithfull ministers of Christ but because that on the contrary side there doe arise false teachers except we doe watche diligently and be armed with constancie we shall be easily led from the flocke To this purpose also pertaineth that saying of Christ Iohn 10. 3. The sheepe doe heare the voice of the shepheard and they will not heare a stranger but flee from him VVhereby we also gather that there is no cause why the faithfull shuld be discouraged in their mindes or troubled while the wolues doe breake into the folde of Christ while the false Prophets do endeuour with false doctrines to ouerthrowe the pure faith of Christ but they ought rather to be stirred vp to sette diligent watch For Christ doeth not in vaine bidde vs beware wherefore if our owne slouthfulnes doth not circumueÌ„t vs we shal easily escape al his deceits And certainly without this hope we should not be bolde nor couragious to take hede VVhen we know now that the Lord wold not haue deceiued vs by the inuasions of Sathan lette vs goe forwarde without feare asking of him the spirite of discretion by whom as he sealeth the beleefe of his truth in our hearts so that he would reueale the deceits and suttleties of Sathan least we be deceiued VVhen Christ sayeth they come in shepes clothing which are inwardly rauening wolues hee meaneth that they wante not faire pretences if we doe not with wisedome â—ift them throughly 16. By their fruites If this note of difference had not bene added the authoritie of all teachers might without exception haue come in question For if a deadly daunger were to be feared in the teachers and that there were no meanes to auoide it then all of necessitie should be suspected and there should not be a better remeady then for all men to shutte their eares And we see prophane menne pretend this daunger that they might without punishment reiecte all kinde of doctrine the weake also and the rude doe stande in doubt Christ therefore least that his Gospell and the syncere and faithfull ministers of the same should loose the reuerence due commandeth that they should iudge of false Prophets by their fruites VVherefore the Papists are too foolish and corrupt which that they might stirre vppe enuie against vs doe precisely cast foorth this sentence of Christe beware of false prophets and with their outcries they make the simple not knowing any cause why rashly to abhorre vs. But it is necessary that who soeuer desireth to obey the councell of Christe should iudge wisely and discretely for we doe not onely willingly confesse that false prophets should be taken heede off but we do also diligeÌ„tly and earnestly exhort the simple that they shoulde beware of them Onely we admonish them that according to the rule of Christ they doe first certainly knowe them least the simple doe beare the punishment of their rashnesse in refusing the pure woorde of God for there is great difference betweene carefull heede taking and preposterous loathing But the Papists doe too wickedly abrogate the commaundement of Christe which by casting foorth a false feare do driue the miserable soules from searching Therefore let this be first considered that they which through feare doe refuse or flee the doctrine whiche they knowe not doe therein wickedly and make small accounte of this commaundement of Christe Now remaineth to be seene what fruits Christ noteth and in my iudgement they are deceiued which restraine it to the life For this triall were very vncertaine when as the moste wicked deceiuers doe imitate a moste fained holinesse and also pretende I knowe not what showes of moste straight life I graunt that their hypocrisie shall be at the length reuealed because there is nothing more hard then to couÌ„terfeit vertue But Christ woulde not submit his doctrine to so vnrighteous and base a iudgement that it should be measured by the life of men Therfore vnder their fruites he comprehendeth the maner of teaching and that is the chief For therby Christ prooueth that he was sent of God because he seeketh not hys owne glory but his fathers which sent him Iohn 7. 18. If any do obiect that fewe haue that capacitie geuen them to iudge good fruits from euil I aunsweare as I sayde euen nowe that the faithfull when neede is shall neuer wante the spirite of discretion so that they distrust in themselues and bidde their owne vnderstanding farewel and giue themselues wholy to be gouerned of him In the meane while let vs remember that all doctrines are to be brought to be tried by the worde of God and therefore to be ruled by the analogie of faith in iudging false prophets Then must be considered what God enioyneth to his Prophetes and ministers of his woorde for thereby may their faithfulnesse be easily discerned As for example sake if we propose vnto vs those things which Paule requireth in Bishops that onely description shal suffice to condemne the whole dunghill of Poperie for the popish sacrificers seeme to do their diligence to sette vppe a contrary shew VVherefore it is no meruaile if they forbid men to iudge of false prophetes But this place doeth euidently shewe that titles are nothing to be accounted off no nor the calling it selfe is of any estimation except they be called pastours and being called to the office of teaching do faithfully follow their calling Do men gather By those Prouerbes which were then commonly vsed and receiued by the consent of all men doth Christ prooue that no man can be deceiued by false prophets but he which wil willingly be blinde Because the fruits do openly make triall which are the faithful seruaunts of God and the false labourers euen as the fruites doe shew the tree The sentence in Luke seemeth to be generall whereby Christ teacheth
myracle is to be noted that they which saw it were amased and enquired amoÌ„gst themselues whether Iesus were the Christ. For the power of God being knowen they are led as by the hand to faith not that they profite at the first so much as they shuld for they speake doutfully but this is no small frâ—â—te that they stirre vp themselues more diligently to consider the glory of Christ. Some take it to be a ful affirmation but the woordes sound no suche thinge and the matter it selfe sheweth that they being amased at a thing vnloked for coulde not giue a perfect iudgement but onely that it came into their mindes that it might be that he should be the Christ. 24. But the Pharisies sayd Because they cannot deny a matter so euident and so plaine yet they doe malitiously slaunder that which Christ did by the power of God neither doe they onely obscure the praise of the myracle but they endeuour to bring it into slaunder as thoughe it had beene wrought by some magicall Exorcisme and that worke which could not be attributed to man they attribute to the deuill as to the author therof Of the woord Beelzebub I haue spoken in the 10. chapter And we haue spoken in the 9. chapter of the gouernment amongst deuils For it is not an opinion gathered of the errour or superstition of the common people that the Scribes held that there was one that was princely ruler amongst the wicked spirites but of a receiued opinion amongest the godly that as Christ is the head of the church so the reprobate should haue their head Math. 12. Marke 3. Luke 11. 25. But Iesus knew their thoughts said to theÌ„ euery kingdoÌ„ deuided against it selfe shall be brought to naught and euery citie or house deuided against it selfe shall not stand 26. So if sathan cast out sathan he is deuided against himself how shall then his kingdome endure 27. Also if I through Beelzebub cast out deuils by whome do your children cast them out Therefore they shal be your iudges 28. But if I cast out deuils by the spirit of God then is the kingdom of God came vnto you 29. Else how can a maÌ„ enter in to a strong mans house spoile his goodes except he first binde the strong man and then spoile his house 30. Hee that is not with mee is against mee and he that gathereth not with me scatereth 31. VVherfore I say vnto you euery sinne blasphemy shal be forgiueÌ„ vnto men but the blasphemy agaiÌ„st the holy ghost shall not be forgiuen vnto men 32. And who soeuer shal speake a word against the son of man it shal be forgiuen him but who soeuer shal speake against the holy Ghost it shall not be forgiuen him neither in this worlde nor in the world to come 23. But he called them vnto him said vnto theÌ„ in parables how can sathan driue out sathan 24. For if a kingdom be deuided againste it selfe that kingdome cannot stande 25. Or if a house be deuided againste it selfe that house cannot continue 26. So if sathan make insurrection against himselfe and bee deuided hee can not endure but is at an ende 27. No man can enter into a strong maÌ„s house and take away his goodes except hee first binde that stronge man and then spoile his house 28. Verely I say vnto you al sinnes shall be forgiuen vnto the children of men blasphemies wherewith they blaspheme 29. But he that blasphemeth against the holy Ghost shall neuer haue forgiuenesse but is culpable of eternall damnation 30. Because they sayd he had an vncleane spirite 17. But he knew their thoughts and saide vnto them euery kingdoÌ„ deuided agaiÌ„st it self shal be desolate a house deuided agaiÌ„st a house falleth 18. So if satan also be deuided against hiÌ„self how shall his kingdoÌ„ stand because yee say that I caste out deuils through Belzebub 19. If I through Belzebub cast out deuils by whom do your childreÌ„ cast them out Therfore shal they be your iudges 20. But if I by the â—inger of God cast out deuils doutles the kingdom of God is come vnto you as VVhâ—Ì„ a strong man armed kepeth his house the things that hee possesseth are in peace 22. But when a straÌ„ger then he commeth vpon him ouercommeth him he taketh from him all his armor wherâ—â— he trusted deuideth his spoiles 23. He that is not with mee is against me and he that gathereth not with me scatterâ—â— Luke 12. 10. And who soeuer shall speake a word against the sonne of man it shal be forgiuen him but vnto him that shall blaspheme the holy Ghost it shall not be forgiuen 25. But Iesus knew their thoghts Thogh Christ knew wel enogh had oft tried that the Scribes vsed of malice to wrest whatsoeuer he did to the worst part yet it is euident that Math. and Luke doe meane that Christe knew their harts And it semeth that they spake openly to Christ that he might heare their cauils but Christ by his diuine spirit knew of what mind they cauild For it commeth oft to passe that men iudge proposterously which fal through ignorance do not impugne the truth of purpose nor nourish any secret or hidden poyson in theÌ„ but are only caried hedlong with rashnesse Therefore the meaning of this text is that Christe did so much the more vehemently enuey against them because he was witnes iudge of the malice which they had conceiued inwardly Euery kingdom He first confuteth the cauil obiected against him by a common prouerb Yet that confutation seemeth not to be so ful for we know with what sleights sathan sometimes deludeth men making a shewe of variance that he may therby snare the minds of men in superstitions For the Exorcismes in poperie are nothing else but deuised and fained conflictes of sathan against himself But there can be no such suspition in Christ for he so casteth out deuils that he maketh them hole and sound to God As oft as the deuill hath this conflict with himselfe he so suffreth himself to be bound in iest that he himselfe yet hath the victorie and triumpheth But Christ assaulteth the deuill with open defiance so that he casteth him cleane out and leaueth him not any place to rest in Hee ouerthroweth him not on the one side that he may be stroÌ„ger on the other but he vtterly ouerthroweth all his deuices Therefore Christ reasoneth aptly that he hath no felowship with him for this father of deceit hath no other purpose but to vpholde and maintaine his kingdom If any Obiecte that the deuils are oft caried with a wilde giddinesse and a blind madnesse to ouerthrow themselues the answer is ready The meaning of Christes words is that there is nothing more absurd then that the deuil should willingly ouerthrowe that power that he hath ouer men who endeuoreth and applieth all the meanes he can to haue them in his bondage Furthermore Christ so vseth the coÌ„mon prouerbs
cockes do not only crow once but they doe often iterate their crowinges yet that is called but one cockes crowing which is done at one watch Therefore Mat. Luke Iohn do say that Peter denied the lord thrise before the end of the cocks crowing Mark doth more distinctly set down one circuÌ„stance namely that in so short space of the Peter was drawn to deny him thrise being warned by the first crowing he repented not Further wee will not saye that there is contrariety betweene prophane writers if some one should rehearse those matters which are left vntouched by others Therâ—ore though that which is reported by Mark doth differ yet it is not repugnaÌ„t to the others And this is worthy to be noted that Peter after he could not escape with a simple denial he doubleth y e offeÌ„ce by putting an oth to it also a litle uâ—ter wheÌ„ he is more vehemently vrged he falleth to â—ursing wherby we do gather that after a sinner doth once fall he is then carried to worse and worse So they which doo beginne at small sinnes doe after runne headlong into moste filthy heynous offences which they doe at the first abhorre And this is the iust vengeaunce of GOD after we are depriued of the helpe of the holy Ghoste to grannt Sathan lyberty to use 〈…〉 so that we being wholly tied bouÌ„d vnto him he may cast vs 〈◊〉 and â—â—ther And that dooth especiallye fâ—ll out in the deniall of the fayth for where any man for feare of the Crosse doth turne away from the pure profession of the Gospell if hee seemeth not yet to haue satisfied the enemies he runneth on further and that which he durst not confesse sincerely he dooth without any coueringes altogether abiure Then is this also to be obserued that Peter fell thrise almost in a moment for hereby it appeareth how slyppery redy we are to fall as oft as Satan vrgeth vs and truely there wyll bee no measure of falling except the Lord by his outstretched hand shall holde vs back After that the force of the grace of the spirite was quenched in Peter as any man that came by him had asked him of Christ he was ready to make a hunded yea a thousand denials Therefore though it was most filthy for him to fall thrise yet the Lord spared him by restraining the tongues of his enemies least they shoulde moue moe troubles So also it is necessary at this day that hee should bridle Sathan leaste hee should ouerwhelme vs with innumerable tentations For though he ceaseth not to beate vs with many engines yet if the Lord prouidinge for our infirmitie should not beate backe the force of his fury we shoulde haue to striue with an vnmeasurable heape of tentations Therefore we haue great cause to praise in this behalf the mercy of the Lord in that he suffreth not our enemie to haue scarse the hundred part of his pleasure of vs. 74. Then he beganne to curse By this third denial the infidelity of Peter towards his master breaketh vp into a great heap For not satisfied with swearing he leapeth ouer to cursing wherein he yeeldeth both his body and soule to destruction For he praieth that the cursse of God maye lighte vppon him if hee knewe Christe And this is asmuch as if hee should haue saide let me come to an euill end if I haue any thinge to do with the saluation of God VVherein the goodnes of Christ is so much the more to be had in admiration for curing his disciple raised from so deadly a ruine But this place doth teach that it is not blasphemy against the spirit if any man through the infirmity of the flesh should fall thogh he should deny the known trueth Peter truely had hearde by the mouth of the Lord how detestable a trechery it is to deny him before men and how horrible a vengeaunce doth remaine for them before God and his Aungelles who for a slouthful feare of the crosse do forsake the confession of the faith for he had a litle before preferred not in vaine death or any torment before the denial of Christ. Therefore now wittinglye and being before admonished he casteth himselfe headlong yet after hee obtaineth forgiuenes VVhereof it followeth that he sinned of infirmity and not of an incurable malice For hee would willinglye haue yeelded vnto Christ that duety of piety due vnto him if the sparkes of right affection had not beene quenched by feare 75. And Peter remembred At the crowing of the cock Christ also looked vpon him as Luke witnesseth For he had first despised the crowinge of the cocke as we haue heard out of Marke Therefore it was meete that Christ shuld looke back vpon him that he might come againe vnto him selfe And euery one of vs do proue the same to be true in our selues For which of vs doth not carelesly passe by with deafe eares I do not say diuerse and manifold songes of birdes which yet do stirre vs to the glorifying of God but the very woorde of God which doth euidentlye and plainly resound vnto vs in the doctrine of the lawe and the Gospel And our mindes are possessed with such a brutish blockishnes not onelye one day but perpetually vntil he shal vouchsafe to look vpon vs who aloane conuerteth the harts of men Yet it is worth the labour to note that it was no common maner of looking for he had looked before vpon Iudas who yet became nothing the better therby but in looking vpon Peter he ioyned the secrete efficacy of the spirite with his eyes and so with the beames of his grace he pearced into his heart VVherfore let vs know as oft as any man shal fal he cannot beegin to repent except the Lorde looke vpon him He wept bitterly It is likely to be true that Peter went out for feare for he durst not weepe before witnesses wherin he yet againe shewed his infirmity VVherby we do gather that hee deserued not forgiuenes by satisfaction but obtained the same of the fatherly fauour of God And by this example we are taught though our repentance should halt yet to hope well because that God despiseth not a weak repentance so that it be sincere In the meane while Peters secrete teares doe witnesse his true repentaunce beefore God and the Aungelles for beeinge withdrawne from the eyes of menne he doth set before him GOD and the Aungelles and so these teares doe flow out of the innermost affection of the heart The which is therefore to be noted because that we doe see many which doe shed tears very plentifully so long as men do look vppon them whose eies in secret do presently waxe dry Further it is not to be doubted but that ambition and hypocrisie doe cause many to shed teares which powre forth none for feare of Gods iudgement Yet it is demaunded whether true repentaunce requireth teares I doe aunswere the faithful do oft with drye eies mourne vnto the Lorde and
baptisme of Iohn but that latter member of the baptisme of the spirite may easily be vnderstoode and the Euangelist putteth them both downe a little after And there be two pointes of this answere that Iohn did nothing but that which he might lawfully doe because hee hath Christ to bee the authour of his baptisme in whom consisteth the truth of the signe Secondly that he hath nothing but the administration of the externall signe and that al the force and efficacie is in the power of Christe alone So that he defendeth his baptisme forasmuch as the trueth thereof dependeth vppon another and in the meane season hee extolleth the dignitie of Christe by taking from himselfe the power of the spirite that all men may looke vnto Christe alone This is the best temperature where the minister doth so borowe all that authority which he hath of Christe that hee doth also referre it vnto him attributing all thinges vnto him alone But it came to passe through too light an error that they thought y t the baptisme of Iohn was coÌ„trary to ours For Iohn doth not here dispute of the profite and vse of his baptisme but he doth only coÌ„pare his person with the person of Christ. Like as at this day if the question be asked what is our office what is the office of Christ in baptisme we must confesse that Christ alone doth perfourme that which baptisme doth represent and that we haue nothing but the bare administration of the signe There is a double kinde of speeche vsed in the scripture concerning the Sacraments For in some place it teacheth that it is the 〈◊〉 of regeneration that their sinnes are washed away that we are ingrafted into the body of Christe that our olde man is crucified and that wee rise againe vnto newnes of life And then truely doth hee couple the power of Christe with the ministerie of man as truly the minister is nothing els but the hande of Christ. Therfore suche phrases doe not shewe what man giueth of himself but what Christe bringeth to passe by the man and the signâ— as his instrumenteâ— But because wee fall easily into superstition and secondly because men do pull to themselues the honour which they take from God according to their naturall pride therefore to the ende the scripture may subdue tame this sacriligious pride it doth sometimes distinguishe the ministers from Christ as in this place that we may know that the ministers are or can doe nothing Amongst you He toucheth their sluggishnesse by the way because they knewe not Christ whom they ought chiefly to respect And he doth alwayes beate in this diligently that no part of his ministerie can be knowen vntill they come vnto the authour himselfe Hee saith that Christe standeth in the midst of them that he may stirre them vp to know him The summe is this he endeuoureth by all meanes possible to bring to passe that that honour whiche is vntruely giuen to him may not darken the excellencie of Christe And it is likely that hee had these sayings often in his mouth when he saw that he was out of measure extolled in the peruerse iudgements of men 27 VVho comming after mee Heere he saith two thinges that Christe came after him in respect of time but yet was hee far before him in the degree of dignitie because the father preferred him before all men Hee will adde the third shortly after that Christ was therefore preferred before all men because he excelleth all other by good right 28 These thinges were done in Bethabara The naming of the place serueth not only to the credite of the historie but also that wee may knowe that this answere was giuen in a famous assemblie of men For there were many that came together vnto Iohn his baptisme and this was his ordinarie place wherein he baptised And they thinke that it was a place to passe ouer IordaÌ„ froÌ„ wheÌ„ce they do also â—et the name for they do interpret it an house of passage vnlesse peraduenture the opinion of those men doe better please you who referre this vnto the memorable passage of the people when as God set open a way through the middest of the waters vnder Iosua Othersom do thinke that it ought rather to be read Betharaba The worde Bethania was heere put in by some ignorantly For wee shall see afterwarde howe nigh Bethaâ—ia was vnto Hierusalem But the situation of Bethabara which those who write of the situation of places do describe doth very well agree with the woordes of the Euangelist although I doe not muche stande aboute the pronounciation of the worde 29 The next day Iohn sawe Iesus comming vnto him and he saith behold the lambe of God that taketh away the sinne of the world 30 This is hee of whom I said after me there commeth a man who was put before me because he was more excellent then I. 31 And I knewe him not but that he might be manifested vnto Israel therefore â—ame I baptising with water 32 And Iohn testified saying I saw the spirit God descending like to a Doue froÌ„ heauen and he remained vpon him 33 And I knew him not but hee that sent mee to baptise with water hee saide vnto me vpon whom thou shalt see the spirit descending and remaining vpon him this is he that baptiseth in the holy spirite 34 Therefore I sawe and testified that this is the sonne of God 29 The next day It is without all doubt that Iohn had spoken before of the reuelation of the Messias but when Christ was come hee woulde that his proclamation shoulde bee knowen in a shorte time and the time was now at hand wherein Christe shoulde make an ende of his ministerie like as the morning doth quickly depart when as the Sun is once risen Therfore forasmuche as he had testified before to the Priestes that were sent that he was nowe present and was conuersaunt in the middest of the people from whom the truth and force of his baptisme was to be â—et the next day after he shewed him openly For these two thinges beyng ioyned together by the continuall course of tyme are of greater force to moue their mindes This is the same reason why Christe doth shew himselfe vnto him Beholdâ— the lambe of God He declareth the principall office of Christe briefly but plainely namely that hee doth reconcile men vnto GOD by taking away the sinnes of the worlde Christe bestoweth other benefites vpon vs but this is the chiefest and that whereuppon the rest doe depend that by pacifyinge the wrath of God he maketh vs to be accounted iust and pure For al the streames of good thinges doe flowe from this fountaine that God doth receiue vs into fauour by not imputing our sinnes Therefore to the ende that Iohn may bring vs vnto Christ he beginneth at the free pardon of sinnes which we haue through him Furthermore in this worde lambe he alludeth vnto the oldeâ— sacrifices of the lawe Hee had to doe
as Christe in another place to the end he may proue the Baptisme of Iohn he demaundeth whether it be from heauen or of men 32 I sawe the spirite descending like a Doue It is an vnproper or figuratiue kinde of speech for with what eyes coulde he see the spirite But because the Doue was a certaine and vnfallible token of the presence of the spirite shee is called the spirite by Metonymia not that she is in deed the spirite but that shee doth represent him so muche as mans capacitie dothe beare And this translation is common in the Sacraments for why doth Christe call bread his body but only because the name of the thing is aptly translated vnto the signe especially whereas the signe is a true and also effectuall pledge whereby we may be certified that the thing it selfe which is signified is perfourmed vnto vs. Yet mayest thou not thinke that the spirite was included vnder the Doue who fulfilleth heauen and earth but that he was present by his power that Iohn might knowe that hee did not see that sight in vaine Like as wee knowe that the body of Christe is not tyed to the bread but yet we do inioy the participation thereof Nowe heere may a question bee moued why the spirite did then appeare vnder the shape of a doue VVe must alwayes hold the proportion of the signes with the truth VVhen as the spirite was giuen to the Apostles there appeared firie and clouen tongues because the preaching of the Gospell should be spread abroade throughout all tongues and shoulde haue firie force But God meant in this place openly to represent that mildnesse of Christe which Isaias commendeth Smoking Flaxe shall hee not quenche and a â—haken reede shall hee not breake For the spirite was then first seen to discend vpon him not that he was voyd therof before but because hee was then called vnto dignitie as it were with that solemne rite For we knowe that he laid hid for the space of thirtie yeres like to a priuate person because the time of his manifestation was not yet come And when hee woulde manifest himself he began with baptisme For he receiued the spirite then not so much for himselfe as for his And for this cause that comming downe was visible that wee may knowe that there remaineth in him store of all those giftes which wee want And this may we easily gather out of the wordes of Iohn Baptist. For in that he saith vpon whom you see the spirite descending and remaining vpon him hee it is that baptiseth with the spirite it is as much as if he should say that the spirite appeared to this ende in a visible shape rested vpon Christ that hee myght water all his with his fulnesse I touched before briefly what it is to baptise with the spirite namely to giue Baptisme his effect leaste it bee vaine and voyde which thing the spirite doth by his power 33 Vpon whom thou shalt see Here ariseth an harde question For if Iohn knewe not Christe why doth he refuse to suffer him to come to his baptisme he woulde not surely say thus to one whome hee knewe not I ought rather to bee baptisedâ—f thee Certaine doe answere that he knew him so farre that he reuerenced him as an excellent Prophete he knewe not that hee was the sonne of God But this is a colde answere For euerie man must obey the calling of God without respect of persons Therfore ther is no dignitie of man or excellencie which ought to hinder vs in our office Therefore Iohn had done iniurie to God and his baptisme if hee had saide thus to any other saue onely to the sonne of God Therefore it must needs be that hee knew Christ first First wee must note that we intreate in this place of that knowledge which commeth by familiaritie and continuall vse Although therefore hee knewe Christe so soone as hee sawe him yet doth not this cease to bee true that one of them did not knowe another after the common custome of men because the beginning of the knowledge came from God yet neuerthelesse this question seemeth not to bee throughly answered for he saith that the sight of the spirite was the marke of the showing But hee had not as yet seene the spirite when hee speaketh vnto him as vnto the sonne of God I doe willingly subscribe vnto their iudgement who thinke that this signe was added for confirmations sake and that not so much for Iohns sake as for all our sakes Onely Iohn saw the spirite but for other rather then for himselfe Bucer citeth that place of Moses â—itly This shall bee to you a signe that hauing gone three dayes iourney yee shall sacrifice vnto mee in the 〈◊〉 Truly when they went foorth they did now know that God was the guide and gouernor of their iourney but this was as they say a confirmation fet from the latter So that this was added as an ouerplus vnto the former reuelation which was shewed vnto Iohn 34 I sawe and testified He meaneth that he vttereth nothing that was doubtfull because God would haue those thinges to bee well and throughly knowen vnto him whereof he shoulde afterwarde bee a witnesse vnto the worlde And this is worthie the noting that he did testifie that Christe was the sonne of God because Christ should be the giuer of the holy ghost because the honor and office to reconcile men vnto God belongeth to none other but to him alone 35 The next day after Iohn stoode againe and two of his disciples 36 And when he saw Iesus walking he saide beholde the lambe of God 37 These two disciples hearde him speake and they followed Iesus 38 VVhen Iesus turned backe and sawe them following him he saith vnto them what seeke yee They saide vnto him Rhabbi which if thou interprete is expounded master where abidest thou 39 Hee saith vnto them Come and see they came and saw where he abode and they tarried with him that day and it was almost the tenth houre 36 Beholde the lambe of God Heere appeareth that more plainely which I saide before that Iohn so soone as he perceiued that hee drewe neere vnto the ende of his course he was wont to be earnest in this point that he might deliuer vp the light vnto Christe His constancie likewise maketh his testimonie to be of greater credit But in this that one day after another he standeth so diligently vppon the repetition of Christ his commendation he declareth thereby that his course was now finished Furthermore we see heere how slender and base the beginning of the Church was Iohn truly prepared disciples for Christ but Christe doth now at length begin to gather together the Church Furthermore hee hath onely two obscure men that were of low estate but this also serueth to the setting foorth of his glory that hee doth spreade abroade his kingdome myraculously in a short time not being holpen with mans riches or a mightie
had rather haue him to be the authour of death then of life Hee that beleeueth in him is not condemned VVhereas he doth so often so diligently inculcate this point that all the faithfull are out of danger of death wee may gather hence howe necessarie the certaintie and stabilitie of hope is that the conscience may not continually feare and be tormented Therefore he affirmeth againe that there doth no damnation remaine when as we shall beleeue which thing he will expound more at large in the first chapter The presentence is taken in this place for the future according to the custome of the Hebrewe tongue for he will haue the faithfull to be free from the feare of damnation The next sentence but hee that beleeueth not c. Signifieth vnto vs that there is no other remedie whereby any man can escape death As if hee shoulde say that there remaineth nothing but death for those who reiect the life that is giuen theÌ„ in Christ seeing that life coÌ„sisteth only in faith alone He putteth in the preterperfectence of the verbe emphatically that he might the better expresse that all vnbeleeuers are quite vndone And we must note that Christ speaketh peculiarly of those whose impietie shall bewray it selfe in the manifest contempt of the gospel For although it be true that there was neuer any other way to escape death then to flie vnto Christe yet because Christ intreateth in this place of the preaching of the gospel which was to be spread abrode throughout the whole worlde he vttereth these wordes agaynste those who doe wickedly and malitiously extinguish the light which GOD hath kindled 19 And this is the iudgement that light came into the worlde and men loued darkenes more then light for their workes were euill 20 For euery one that doth euill hateth the light and commeth not vnto the light least his workes should bee reproued 21 But he that doth truth commeth to the light that his workes may be made manifest because they are done in God 19 And this is the iudgement He preuenteth the murmurings complainings which profane men are wont to vtter against the too too great rigour as they thinke of GOD when as he dealeth more sharpely with them then they woulde wishe It seemeth to them an harde matter that all those should perish which do not beleeue in Christ. Therfore least any man should ascribe his damnation vnto Christ he teacheth that it is to bee imputed to euery mans owne fault The reason is because infidelitie is a witnesse of an euill conscience VVhereby it appeareth that the wickednesse of the vnbeleeuers doeth keepe them backe from comming to Christ. Some there be who thinke that the signe and tokeÌ„ of daÌ„nation is only set downe in this place But Christ his intent and purpose is to tame the wickednesse of men least after their accustomed maner they turne theyr backes or chide with God as if hee did handle them vniustly whilest that he doth punish their incredulitie with eternall death Therefore he sheweth that such iudgement is iust not subiect to any such false slaunders not only because they deale frowardly who preferre darknesse before light and doe of their owne accord flie from the light which is offered them but because that hatred of the light doth spring only from a giltie and wicked minde There shineth in many a goodly shew of holinesse who notwithstanding are enemies to the gospel but how so euer they appeare to be more holy then angels it is questionlesse that they are hypocrites because they refuse the doctrine of Christ for no other cause saue only because they loue their lurking dennes whereby their filthinesse may be couered Therefore seeing that hypocrisie alone doth make God to bee displeased with men they are all giltie because vnlesse being blinded with pride they did flatter theÌ„ selues in their vices they would be ready and willing to receiue the doctrine of the Gospel 20 For whosoeuer doth euill His meaning is that they do hate the light for this cause because they are euill so muche as in them lyeth they desire to couer their sinnes whereupon it followeth that they do as it were of set purpose nourish the matter of daÌ„nation by driuing away the remedy Therfore we are much deceiued if we think that they are carried with a godly zeale who rage against the gospel seeing that they do rather abhor the light that they may more freely flatter themselues in darknesse 21 But he that doth This seemeth to be spoken vnproperly absurdly vnlesse you will confesse that there are some that be righteous which speake the truth before they be regenerate by the spirite of God VVhich thing agreeth not with the perpetuall doctrine of the scripture For wee know that faith is the roote from which the fruits of good woorkes doe spring To the end that Augustine may resolue this doubt hee expoundeth these wordes doth the truth thus hee which acknowledgeth howe miserable we are and destitute of all power to doe well And indeede this is the true preparation vnto faith when as being inforced with the feeling of our pouertie we flie vnto the grace of God But all this is contrarie to Christe his minde for his meaning was simplie to affirme that those who deale sincerely doe desire nothing more then the light that their workes may be proued and tryed because after that such tryall is made it doth better appeare that they spake the truth before God and were cleane from all deceite But some man will inferre falsly and ignorantly that mens consciences doe not accuse them before faith commeth For Christe doth not say that the elect doe beleeue that they may winne prayse for their good workes but he declareth onely what the infidels woulde doe vnlesse theyr owne consciences did accuse them Furthermore Christe vseth this worde truth because beeing deceiued with the externall shew of workes we doe not consider what lurketh with in Therefore he saith that perfect men and those who are no dissemblers do willingly come foorth into the sight of God who is onely fit to giue iudgement of our workes For those workes are saide in this place to be done in God which he alloweth and are good according to his rule Hereby wee may learne that wee must not iudge of woorkes vnlesse we beholde them with the light of the Gospel because our reason is altogether blinde 22 After these thinges came Iesus and his disciples into the land of Iudea and he was conuersant there with them and did baptise 23 And Iohn was also baptizing in Aenon nigh vnto Salim because there was muche water there Therefore they came and were baptised 24 Because Iohn was not yet cast into prison 25 Therefore there arose a question betweene the disciples of Iohn and the Iewes concerning purging 26 And they came vnto Iohn and said vnto him Rabbi he that was with thee beyond Iâ—rdan to whome thou bearest witnesse beholde he baptiseth and
despice him therefore For such is the vnthankfulnes of men that they doe alwaies willingly find matter to erre in esteeming the workes of God If God doe worke by ordinarie meanes and by a common way as they say these meanes which appeare vnto the eyes doe hinder vs like vailes from seeing the hand of God therefore we acknowledge nothing then but that which is humaine But and if the vnwonted power of God doe appeare aboue both the order of nature and the meanes which are commonly knowen we are astonied that passeth away as a dreame which should haue moued al our senses throughly For which is our pride wee make no account of that the reason whereof doth not appeare This was a merueilous token of the grace and power of God that Christ being taught of no master did yet notwithstanding excell in the excellent knowledge of the scripture yea he that was neuer a scholler was a most excellent teacher master And for this cause do the Iewes despice the grace of god because it doth exceede their capacitie Therefore being admonished with this example let vs learne to vse greater reuerence in weighing the workes of God then we are wont 15 My doctrine is not mine Christ telleth the Iewes that that whiche was vnto them an offence is rather a ladder which ought to carry them vp to behold the glory of God as if he shold say VVhen as you see a teacher that is not trayned vp in the schoole of men confesse that hee is taught of God For the heauenly father would therfore rather haue his sonne to come out of a carpenters shop then out of the schooles of the Scribes to the ende the beginning of the Gospell might be more famous least any man shoulde thinke that it was forged vppon earth or least any man shoulde feigne that man is the authour thereof So likewise Christe did choose to himselfe ignorant men and idiots to be his Apostles and he suffered them to continue in grosse ignorance three yeeres that being taught in one moment he might bring them foorth as newe men and consequently as angels which came downe from heauen In the mean season Christ sheweth from whence we must set the authority of the spirituall doctrine namely frō god alone And wheras he denieth y t the doctrin which is his fathers is his he hath respect vnto the capacitye of the auditorie therein who had no higher opinion of him but that he was a man Therefore by a concession or graunting he suffereth himselfe to be thought so to differ from the father that notwithstanding he speaketh nothing but that which he commaunded The summe is that that which he teacheth in his fathers name is not mans neither did it proceed from man that it may be freely contemned VVee see with what argumeent he winneth authoritie to his doctrine namely by referring it vnto god the author therof VVe see also by what right reason hee desireth to bee heard namely because hee is sent of his father to be a teacher Therefore it is meete that hee haue both these whosoeuer doeth take vppon him the office of teaching and will be beleeued 17 If any man will A preuention which cutteth of contrary obiections For seeing that he had there many aduersaries euerie man might easily murmur against him why doest thou tell vs of the name of God from whom we doe not acknowledge that thou camest VVhy doest thou enforce vpon vs that principle which we do not graunt vnto thee that thou teachest nothing but that which he commaundeth thee Therefore Christ gathereth here that right iudgement doeth flowe from the feare of God and reuerence therefore if they had their mindes framed vnto the feare of God they should easily know whether that be true or no which he preacheth VVherby he toucheth them also by the way For how commeth it to passe that they cannot discerne saue only because the chiefe point of vnderstanding faileth them namely godlinesse and the desire to obey God This sentence is chiefly to be noted Satan lyeth in wayte for vs continually and he setteth snares on euery side that hee may take vs by his subtiltie In this place Christ armeth vs very well to take heed that we may neuer be subiect to his seducings namely if we be readie to obey God he will not faile vs but will lighten vs with the light of his spirite that we may be able to discerne between truth and lying Therefore there is nothing which hindereth vs from iudging aright saue only because we are vnapt to be taught and stubborne and we are iustly punished for our hypocrisie so often as Satan doth delude vs. So Moses telleth vs that when as false Prophetes arise we are tempted prooued of the Lord because they shall neuer be deceiued that shal be of a right heart Heereby it appeareth how wickedly and foolishly many men doe keepe back themselues from all studie desire to learne with this feare whilest that they are afraid least they should erre as if it were spoken in vaine knock and it shall bee opened vnto you But let vs rather not doubt but bee fully perswaded that the spirite of discretion is giuen vs to be our continuall guide if we be wholy giuen to serue and obey God If other men be desposed to erre they shall at length perceiue how vaine the cloakes and colours of their ignorance are And truly whosoeuer doe doubt at this day and had rather nourish their doubting then either by reading or hearing earnestly to enquire where the truth of God is we see that these men doe carelesly contemne God in generall principles One man will say that he prayeth for the dead because distrusting his owne wit he dare not condemne that which wicked mē did inuent concerning Purgatorie In the meane season he will graunt himselfe libertie to play the whoremonger Another man will say that hee hath not wit enough to distinguish betweene the pure doctrine of Christe and the corrupt inuentions of men in the meane while hee will haue enough to steale and forsweare Finally all these men who will holde nothing who pretende the vayle of doubting in matters which at this day are called in question do bewray their manifest contempt of God in matters which are nothing darke Therfore there is no cause why wee shoulde marueile that the doctrine of the Gospel is at this day receiued of very fewe seeing that the feare of God is so rare in the worlde And in these words of Christ 〈◊〉 contained a true definition of godlinesse namely when as we are readie to follow the will of God with all our heart which no man can do vnlesse he do abandon himselfe in his owne conceit Or I speake of my selfe VVe must note how Christ woulde haue vs to iudge of euerie doctrine For he will haue vs to receiue that without doubting which is of God and doth freely permit vs to refuse y t which is
the Euangelist termeth that faith vnproperly which was only a certaine preparation vnto faith For he speaketh no higher thing of them saue onely that they were bente to receiue Christe his doctrine whereunto the next admonition doth also appertaine 31 If you shall abide in my worde Christ doth in this place first of al admonish vs that it is not sufficient if a man begin well vnlesse his proceedings euen vnto the end be answerable By this meanes doth he exhorte those who haue tasted his doctrine vnto the perseuerance of faith whē as he affirmeth that they are his disciples in deede who haue taken deep and sure roote in his worde that they may abide in him He giueth vs to vnderstand that there bee many disciples by profession who notwithstanding are not Disciples indeede neyther doe they also deserue to bee so accounted And he distinguisheth his from hypocrites by this marke that they who haue falsly made their bragge of faith doe either faint so soone as they are begunne to runne or els in the middest of the race but the faithfull goe constantly forwarde vnto the mark Therfore muste wee bee constant that Christe may take vs for his Disciples 32 Yee shall know the truth Hee saith that they shall know the truth who were come vnto some knowledge therof They were as yet very rude and scarce taught in their A B C vnto whom Christ speaketh therefore it is no maruell if hee promise vnto them greater vnderstanding of his doctrine but the sentence is generall Therfore how muche soeuer euery one of vs hath profited in the gospel let him know that he hath neede of new encreasings And Christ vouchsafeth to bestow this reward vpon the constancie of his that he maketh himself more familier with them Although he doth nothing els by this meanes but augment the other gift least any man should thinke that there is any thing repaied vnto mans merit For it is he that fastneth his word in our harts by his spirite the same doth dayly wipe away the clowdes of ignorance in our mindes which do darken the brightnesse of the Gospel Therfore to the end the truth may be reuealed vnto vs to the full we must striue to attaine vnto the knowledge therof with an earnest and constant affection Furthermore it is the same no other truth which Christ teacheth his from the beginning vntill the end but whom he doth lighten a litle in the beginning as it were with small sparkles those doth he at length lighten with perfect light So that the faithfull vntill they shal be fully confirmed are after a sort ignorant of that which they know Notwithstanding there is no so obscure or small knowledg of faith whiche is not effectuall vnto saluation The truth shall make you free He commendeth the knowledge of his Gospel for the fruite which we reape therof or which is all one for the effect namely that it maketh vs free Furthermore this is an vncomparable good thing VVhereupon it followeth that there is nothing better or more to be desired then the knowledge of the Gospell All men do feele bondage and confesse that it is a most miserable thing seeynge that the Gospell deliuereth vs from it it followeth that the treasure of blessed life proceedeth from the same Now must we note what maner libertie Christe speaketh of in this place namely such as setteth vs free from the tyrannie of Satan sinne and death And if sobeit we obtaine the same by the benefit of the Gospel it appeareth hereby that we are all the seruaunts of sinne by nature Furthermore wee must also know the manner of this deliueraunce For so long as we are gouerned by our owne wit and vnderstanding we are the bondslaues of sin but when the Lorde doth regenerate vs with his spirite hee doth also make vs free that being loosed from the miserable snares of Satan we may of our owne accorde obey righteousnesse But regeneration commeth from faith whereby it appeareth that libertie commeth from the Gospel Now let the Papists be packing let them proudly extoll their free will but let vs being gilty in our own cōsciences of our own bondage let vs I say boast only of Christ who is our deliuerer For euen for this cause is the Gospel as it were the rod and signe of our manumission or freedome because it offereth vs vnto Christ and deliuereth vs to bee set free from the yooke of sinne Lastly we must also note this that freedome hath his degrees according to the manner of his faith VVherfore Paul being alreadie set free doth notwithstanding grone as yet desiring to be fully set free 33 The seed of Abraham It is vncertaine whether the Euangelist bringeth in the same men or other speaking I thinke thus that as it falleth out in a great multitude there was answere made vnto Christ and that indeed rather by the despisers then those that beleeued And this is a thing much vsed in the scripture so often as ther is any mention made of the bodie of the people generally to ascribe that vnto all whiche belongeth only vnto the one part Furthermore those that obiect that they are the seed of Abraham that they were alwayes free dyd easily gather out of Christ his wordes that libertie is promised vnto them as vnto seruants They cannot disgest this that they that were an holy elect people should be accounted bond For what did the adoption couenant whereby they were separated from the other nations profite them vnlesse they were counted the children of God Therefore they thinke that they haue iniurie offered them when as libertie is promised vnto them as an accidentall good thing Notwithstanding it may seeme an absurd thing in that they say that they did neuer serue seeing they had byn so often oppressed by other tyrants being then subiect to the Romane Empire they groned vnder the most heauie burden of bōdage Hereby it appeareth how ridiculous their boasting was yet this was some cloake and colour that the vniust gouernment of their enemies did no whit hinder them but that they continued free by right But they erred first in that they did not consider that the right of their adoption was grounded in the mediatour alone For whence came the free seede of Abraham saue only because it is exempted from the common seruitude of mankinde by the singuler grace of the Redeemer And also the other errour is not to bee borne with that whereas they were altogether growen out of kinde yet would they be reckoned amongest the children of Abraham neither did they thinke that it is only the regeneration of the spirit which maketh the lawfull children of Abraham This hath beene a fault almost in all ages too common to referre the extraordinarie giftes of God vnto the beginning of the flesh and to ascribe vnto nature those remedies which god giueth vs to correct our nature In the mean season we see how they do driue away from
deadly thunderbolt So at this day the Papists doe laugh at and boldly with fire and swoorde persecute the worde of God which is able to mooue stones only because trusting to the deceitfull title of the Churche they thinke that they are able to mocke God and men To be briefe hypocrites so soone as they haue gotten any beautifull cloake doe oppose harde stubbornnesse against God as if hee did not pearce into theyr heartes If yee were the children of Abraham Christ doth more plainly extinguish the degenerate children of Abraham from lawfull children for hee taketh away the very name from all those that are vnlike vnto Abraham It falleth out oftentimes indeede that the children doe not represent in manners their fathers which begate them But Christ doth not dispute in this place of the carnall originall but doth onely deny that they are accounted amongest the children of Abraham before God whiche doe not hold the grace of adoption by faith For seeing that the Lorde had promised vnto the seed of Abraham that he would be their God all the vnbeleeuers which did cast away this promise did thrust thēselues out of the stock of Abraham Therfore the state of the questiō is whether they are to be accounted the children of Abraham or no which doe cast away the blessing offered vnto them in the worde so that they may be neuertheles an holy stock the peculiar people of God and princely priesthood Christe denieth this and that for good causes because they must be borne againe of the spirite which are the children of promise and be new creatures whosoeuer desire a place in the kingdome of God The fleshly stocke of Abraham was no vnprofitable thing or of no valew if sobeit the truth were added For the election of God resteth in the seede of Abraham yet being free so that they are accounted the heires of life whō god doth sanctifie by his spirite 40 And now yee seeke He proueth by the effect that they are not the children of Abraham as they did bragge because they resist God For what is chieflye commended in Abraham but the obedience of faith Therfore this is the marke of the difference so often as wee are to distinguish his children from straungers For vaine titles are nothing worth before God what credite soeuer they carry before men Therefore Christe concludeth againe that they are the children of the Diuell because they are suche deadly enemies vnto true and sounde doctrine 41 VVe are not of fornication They challenge no more to themselues now then before For they thought it was all one to be the sonne of Abraham and of God But they were greatly deceiued therein in that they thought that God was bound vnto all the seed of Abraham For they reason on this wise God adopted vnto himselfe the stocke of Abraham therfore seeing that we are begotten of Abraham we must needs be the children of God VVe see now how they thought that they had holynesse from the wombe because they sprang from an holy roote Finally they affirme that they are the Church of God because they descende from the holy fathers Like as at this day the continuall succession from the holy fathers puffeth vp the Papistes and maketh them more then swell Satan doth so delude them and deceiue them that they separate God from his word the church from faith the kingdome of heauen from the spirite Therefore let vs know that although they be not bastards according to the flesh but boast of the laudible title of the Church yet are they nothing lesse then the children of God who haue corrupted the seede of life For what corners soeuer they runne into yet shall they neuer bee able to escape but that they bee puffed vp with this vaine bragge onely VVe succeede the holy fathers therfore we are the Church And if so be it Christ his answere was sufficient to refute y e Iewes withal it is no lesse sufficient at this day to refute these men It wil neuer be otherwise but y ◠hypocrites will with their most wicked boldnes vainly make boast of the name of God but they shall neuer make those beleeue that will stand to the iudgement of Christ but that these false boastinges whiche they blunder out are ridiculous 42 If God were your father you woulde loue mee for I. This is Christe his argument VVhosoeuer is the child of God he wil acknowledge and loue his first begotten sonne but you hate me therefore there is no cause why you shoulde boast that you are Gods children VVe must diligently note this place that there is no godlinesse no feare of GOD where Christ is reiected Feigned religion pretendeth God boldly but what agreement can they haue with the father who disagree with his only sonne what maner knowledge of God is that where his liuely image is refused And this is the meaning of Christ his wordes when he testifieth that he came from the father For hee giueth vs to vnderstand that all that is diuine which he hath and that therefore it is not likely that the true worshippers of God doe refuse his truth I came not saith he of my selfe you can obiect nothing vnto me which agreeth not with God and finally you shall finde no earthly or humane thyng in my doctrine and in the whole administration thereof For hee intreateth not of his essence but of his doctrine 43 VVhy doe yee not acknowledge my speeche because you cannot heare my woorde 44 You are of your father the Diuell and yee will doe the lustes of your father He was a murtherer frō the beginning stood not in the truth because the truth is not in him VVhen he speaketh a lye he speaketh of his owne because he is a lyer and the father therof 45 But because I say the truth you beleeue not mee 43 VVhy doy yee not He casteth the stubbornnes of the Iewes in their teeth in this place which was so great that they could not abide to heare him Hence gathereth he that they were caried with a diuelish furie I see no difference betwene speech and word For it is more to say then to speak But it were an vnmeete thing to put the lesser in the former place Many doe distinguish it so that the ende of the interrogation may be in the worde speech as if the interrogation did only consist in these words VVhy doe yee not acknowledge my speech so that the rendring of the reason doth follow immediately because you cannot heare my word But I think they ought rather to be read in one text as if he should haue said what is the cause that my word is barbarous and vnknowen to you that I do you no good by speaking vnto you and so consequently that you cannot vouchsafe to heare that which I speake Therefore he toucheth their dulnes in the former member in the other the stubborne hatred of his doctrine afterward he assigneth the cause of both when as he saith
the right way Therefore vnlesse wee wyll wilfully lay open our selues vnto VVolues and Theeues wee must take good heede that wee bee not deceiued with visured Pastours or sheepe The name of the Churche is honourable and that for good causes but the more reuerence it deserueth the more diligentlye muste wee marke the difference betwene the true Church and the false Christ doth in this place flatly denie that those are to be accounted pastours whiche boast themselues to be such or that those are to be accounted sheep whiche make boast of the outward markes Hee speaketh of the Iewishe Churche and ours is not much vnlike vnto it in this respect VVe must also marke the ende of his purpose whereof I haue spoken namely that weake consciences be not afraide or faint when as they see those enuiously bent against the Gospell who reigne in the Churche in steede of Pastours that they doe not therfore start backe from the faith because they haue but a few of the coÌ„mon sort of christians to be theyr schoole-fellowes in hearing the doctrine of Christ. Hee that entreth not in They deale foolishly in my iudgement which doe subtillie discusse euery part of this parable Let it therefore be sufficient for vs to holde this summe that seeing that Christe maketh the Church like to a sheepfolde wherin God gathereth together all his children he compareth himselfe to the dore because there is no entrance into the Church saue only through him Heereupon it followeth that those are good sheepheardes which lead men straightway vnto Christ that those are truly gathered into Gods sheepefolde that they may bee reckoned in his flocke who addict themselues to Christ alone And all this is referred vnto doctrine For seeing that all the treasures of wisdome and knowledge are hid in Christe Col. 2. 3. Hee which turneth aside from him vnto any other doth neither keepe the way nor enter in by the dore Now whosoeuer will not refuse to haue Christ to be his teacher hee shall easily acquit himself of that doubt which maketh so many to stand in doubt which is the church and who are to be heard in steed of shepheards For if those who are called shepeheards do assay to lead vs away from Christe we must flie from them as Christ commandeth vs as froÌ„ theeues and wolues neither must we linke our selues or haue any fellowship with any other flocke saue with that which coÌ„senteth together in the pure faith of the Gospell For this cause Christ exhorteth his disciples to separate themselues from the vnbeleeuing multitude of all the whole nation that they do not suffer themselues to be ruled by the wicked Priestes and that they permit not themselues to be deluded with vayne names 3 To him the porter openeth If any man list to vnderstande God I doe not gainstand him Yea Christ seemeth in this place to set the iudgemeÌ„t of God against the false opinion of men in allowing pastours as if hee should say the world truly doth for the most part delight in some and doth willingly honour them but God in whose hand the gouernment is doth acknowledge and allow none other saue those whiche leade his sheepe this way In that he saith that the sheepe are called by name I referre it vnto the mutuall consent of faith because the scholler and the teacher are coupled together with one spirite of God that the teacher may goe before the scholler may come after VVhereas some do thinke that the priuate knowledge which the sheepheard ought to haue of euery particuler sheepe is hereby expressed I know not whether it be firme enough or no. 4 Because they know his voice Although he speake in this place of the ministers yet will he not so much haue them heard as God when hee speaketh by them For we must marke the exception which he putteth that he alone is a faithfull pastour of the Church who gouerneth his sheepe vnder Christ his guiding And we must note the reason why the sheepe are said to followe because they knowe to discerne the sheepeheardes from wolues by the very voyce This is the spirite of discreâ—ion whereby the elect doe know the truth from the false inuentions of men Therefore in the sheepe of Christ there goeth before the knoweledge of the truth then there is added thereunto an earnest desire to obey that they may not only know what is truth but receiue the same with all their heart And hee doth not only commend the obedience of faith for this cause because the sheepe do come quietly together when they heare the shepheards voyce but also because the doe not giue care to strange voyces neither are they scattered abroad when any man calleth them or rebuketh them 6 This similitude Behold why they did refuse the light of Christe being pute vp with the light of wisedome for they are ouer dull in a matter not very hard In these wordes They vnderstood not what those thynges 〈◊〉 c. the reading is diuers amongst the Grecians some bokes haue it worde for worde They vnderstood not what things he spake The other which I haue followed is more perfect although the sense come all â—o one ende The third is that they did not acknowlege him to be the sonne of god who spake of himselfe but this is not vsed very much 7 Therfore Iesus said vnto them againe verily verily I say vnto you that I am the dore of the sheepe 8 All which came before mee are theeues and robbers but thy sheepe 〈◊〉 not them 9 I am the doore if any man enter in by mee he 〈◊〉 saued and hee shall goe in and goe out and shall finde pasture 10 The theefe commeth not saue only to steale and kill and destroy I came that they may haue life and that they may haue it more abundantly 7 I am the doore Vnlesse this exposition had been added all the whole speech had been allegoricall Now doth he more plainely expounde that which was the chiefest thing in the similitude when he affirmeth that he is the doore of the sheepe And the summe is this as wee haue saide that the head of all the spirituall doctrine wherewith soules are fed is contained in him VVherupon Paul one of the shepheards 1. Cor. 2. 2. esteemed not to know any thing saue Iesus Christ. For these words import asmuch as if Christ had testified that it was he alone vnto whome we must be gathered Therfore he biddeth all those that desire to be saued come vnto him VVherby he giueth vs to vnderstand that all theyr labour is but lost whosoeuer do striue to come vnto God leauing him because there is but one gate that standeth open and all other entrances whatsoeuer are stopt 8 All which came before mee It is worde for worde All howe many soeuer And those which restraine this vnto Iudas of Galilee and such mysse the marke in my iudgement very much and are farre from Christ his meaning For he doth generally set all
shal afterward declare in his place That the father may be glorified This place agreeth with the sayinge of Paule that euery tongue may confesse that Iesus is Christe to the glory of God the father Philip. 2. 11. The end of all thinges is the sanctification of the name of God But the lawfull meanes to sanctifie it is expressed in this place to witte in the sonne and through the sonne For seeing that the maiestie of God is hidden from vs of it selfe it shineth in Christ seeing that his hand is hidden we may see the same in Christ. Therefore it is not lawfull for vs to separate the sonne from the father in those benefites which the father giueth vs according to that He that honoureth not the sonne he honoureth not the father 14. If you shall aske any thing This repetition is not in vaine All men see perceiue that they are vnworthy to come vnto God yet the greater part breaketh our as being madde and speaketh vnto God rashly proudly Afterward when as that vnworthines whereof I haue spoken commeth into their mindes euery manne forgeth vnto himselfe diuerse meanes But when God willeth vs to come vnto him hee setteth beefore vs one Mediatour by whom he will be intreated and be mercifull And here the frowardnes of mans nature breaketh out againe beecause the greater part ceaseth not hauing left the way to go about through crooked boughtes This commeth to passe therefore because the power and goodnes of God is laid hold vpon in Christ onely slenderly and malitiously There is also a second errour that we doe not consider that we are all excluded from comming to God worthily vntill we be called by him and that we are called onely by the sonne But and if one testimony be not sufficient for vs yet let vs know that seeing that Christ repeateth this againe that we must pray the father in his name he dooth as it were lay hand vppon vs least we spend our labour in vaine in seeking other patrons 15. If yee loue me keepe my commaundements 16. And I wil pray my father and he shal giue you another comforter that hee may continue with you for euer 17. The spirit of trueth whom the world cannot receiue because it seeth him not neither knoweth him But yee know him beecause hee abideth with you and shall bee in you 18. I wil not leaue you as orphanes I come vnto you 15 If you loue me That was true and sincere loue wherewith the disciples loued Christ yet had it some superstitiō mixed with it as it befalleth vs oftentimes in like sort For that was preposterous in that they desired to keepe him stil in the world To the end he may reform this fault he willeth them to bend their loue vnto some thing else to wit that they bend their whole studye to keepe the preceptes which he had giuen A most profitable doctrine because there be but a few of those that seeme to themselues to loue Christ that worship him as they ought yea rather when they haue done some foolishe toy they thinke all is well But on the contrary the true loue of Christ is reduced in this place vnto the keeping of his doctrine as vnto the only rule wherby it must be tried Moreouer we are taught how corrupt our other affections are seeing that euē our loue toward Christ is not without fault vnlesse it bee framed vnto pure obedience 16. And I will pray my father This remedy was prepared to pacifie the sorrow which they might conceiue by reason of Christ his absence notwithstanding Christe promiseth therewithall that hee will giue them strength to keepe his commaundementes otherwise the exhortatiō had had but small strength Therefore hee preuenteth it in time and telleth them that howsoeuer he be absent from them in bodye yet will hee not suffer them to be destitute of helpe because hee will be present with thē by his spirit He calleth the spirite in this place the gifte of the father suche a gifte as he will obtaine by his praiers he will promise else where that hee giueth it Both these thinges are saide truelye and fitly for inasmuche as Christ is our mediatour and patrone he obtaineth the grace of the spirit of the father inasmuch as he is God he giueth it of himselfe The meaning of this place is I was giuen vnto you of the father as a conforter yet onely for a season now seeing that I haue fulfilled my course I wyll desire that there may another be giuen you which may not be temporal but that he may continue with you for euer This name comforter is giuen in this place both to Christ and also to the spirite that by good right for this office is common to them both to comfort and exhorte vs and to defend vs with their ayde and patronage Christe was vnto his a patrone so long as he liued in the world afterward hee committed them to the tuition and ayde of the spirite If anye manne aske this question whether we be not vnder the tuition of Christe at this daye or no wee may readily aunswere that Christe is our patrone for euer but not after a visible sorte So long as hee was conuersant in the worlde hee shewed himselfe openly to bee their patrone but hee defendeth vs nowe by his spirite Hee calleth him another comforter beecause of the difference of good thinges whiche wee receiue from them both It was proper to Christ to pacifie the wrath of God to redeeme men from death to purchase righteousnes and life by purging the sinnes of the world it is proper to the spirite to make vs partakers aswel of Christe himselfe as of all his good things Although we may well gather the distinction of persons out of this place for the spirit must needes differ from the sonne in some propertie that he may be another 17. The spirit of trueth Christ adorneth the spirit with an other title to witte that hee is a teacher of trueth VVhereuppon it followeth that vntill such time as we be inwardly taught by him all our mindes are taken with vanitie and lying VVhome the world cannot receiue This opposition dooth amplifie the excellencie of the grace which God dooth vouchsafe to bestowe vppon those alone that be his For his meaning is that it is no small gyft whereof the world is depriued In which sense Isaias saieth also 60. 1. Behold darkenes shall couer the earth and a myste the people but the Lorde shall arise vppon thee For Gods mercy towarde the Church deserueth so much the greater praise whilest that hee lifteth vppe the same aboue the whole world Notwithstanding Christe dooth therewithall exhort the disciples that they doe not driue away frō them the grace of the spirite beeing pufte vppe with the sense and vnderstanding of the fleshe Earthly menne count all that but a dreame whatsoeuer the Scripture saieth concerninge the holye Ghoste beecause why lest they trust to their owne reason
displease the more part of meÌ„ For we may redily obiect that many whiche are of the world namely whoÌ„ the filthy coÌ„fusioÌ„ of all thinges deliteth do fauour their doctrine again many of the world do hate it because they are desirous to haue the politike order remaine 20 Remâ—mber the word It may also be read in the Indicatiue mode You remeÌ„ber but without any great alteratioÌ„ of the sense yet in my iudgement the Imparatiue mode doth the better agree And it is a coÌ„firmatioÌ„ of the sentence next going before where Christ said that the world hated him who did excel his disciples For it is not meet that the seruant should bee in better estate theÌ„ his master Furthermore after that he hath spoken of the persons he maketh meÌ„tioÌ„ also of the doctrine for there is nothing that troubeth the godly more then wheÌ„ they see the doctrine whiche is gods proudly coÌ„teÌ„ned of men For it is an horrible monster the beholding wherof may make the strongest breast heart quaile But whilest that on the other part we remember that the sonne of God himselfe did no lesse trie stubbornnes there is no cause why we should maruel that y e doctrine of god is so little reuereÌ„ced amoÌ„gst meÌ„ In that he calleth it their his doctrine it is referred vnto the ministerie There is one onely master of the Church but he would haue his doctrine which he taught first to be preached afterward by his Apostles 21 But all these things Because the fury of the worlde is monstrous whilest that it rageth so against the doctrine of saluation Christe sheweth a reason thereof because it is carried headlong into destruction through blinde ignoraunce For no man would warre against God openly therefore it is blindnesse and ignoraunce of God which causeth the worlde so carelesly to fight against Christ. Therefore we must alwayes haue respect to the cause neither can we haue any true consolation any where els saue only in the testimonie of a good conscience Hereby must our mindes be lifted vp likewise vnto thankfulnesse that whilest that the world doth perish in the blindnesse thereof God hath vouchsafed to make vs partakers of his light Neuerthelesse we must hold that the hatred of Christ doth proceede from the dulnesse of the minde whenas God is not knowen For as I say oftentimes vnbeliefe is blinde not that the wicked doe vnderstand and perceiue nothing but that all their knowledge is confused and doth vanish away straightway which thing I haue handeled more at large els where 22 If I had not come and spoken vnto them they should haue no sinne but now they haue no excuse for their sinne 23 Hee that hateth me hateth my father also 24 If I had not done the workes amongest them which no other man hath done they should haue no sinne but now they haue both seene and also heard both mee and my father 25 But that the worde which is written in their law may be fulfilled they hated me for nothing 26 And when the comforteâ— shall come when I will sende vnto you from my father the spirite of truethe whiche proceedeth from the father hee shall testifie of mee 27 And you doe also testifie because you are with mee from the beginning 22 If I had not come In that he said that the Iewes hated the gospel because they knew not God least any man should thinke that this serueth to mittigate their offence hee addeth that they were maliciously blinde as if a man shoulde shut his eyes least hee bee compelled to behold the light For otherwise it might haue beene obiected againste Christe if they know not thy father how is it that thou doest not redresse their errour VVhy hast thou not at least tryed whether they were altogeather vnapt to bee taught or no Hee answereth that he hath executed the office of a good and faithfull teacher but all in vaine because malice woulde not suffer them to returne vnto foundenesse of minde Furthermore his meaning was to make all men afraide vnder theyr person who doe either refuse the truth of God when it is offered vnto them or resist the same willingly when they knowe it And although there remaineth terrible vengeance of God for them yet Christe hath respect rather vnto his Disciples that hee may encourage them with certaine hope of victorie least at any time they yeelde vnto the wickednes of the wicked For whenas we heare that such is their end wee may triumph now as it were in the middest of the battell They shoulde haue no sinne Christ seemeth to graunt by these wordes that only vnbeliefe is sinne and there be some which thinke so Augustine thinketh somewhat more soberly yet the commeth vnto the same sense For because faith remitteth and blotteth out all sinnes hee saith that it is only the summe of vnbeliefe that condemneth This is truly said forasmuch as vnbeliefe doth not only keepe men from beeing deliuered from the giltinesse of death but it is the fountaine and cause of all euill But all that disputation doth nothing appertaine vnto this present place For this word sinne is not taken generally but according to the circumstance of the cause which is handeled as if Christ should say that their ignoraunce is by no meanes excusable because they had malitiously refused God in his person Likeas if we call him giltlesse iust and pure whom we will acquit of one fault only wherof he was giltie Therfore that absolution of Christe is restrained vnto one kinde of sin because he taketh from the Iewes their cloake of ignorance in the contempt and hatâ—ed of the Gospell Yet heere ariseth a newe question as yet whether vnbeliefe were not sufficient to condemne men before the comming of Christ or noe And there be frantike fellowes who gather falsly out of this place that whosoeuer died before Christs comming without faith they were in a doubtfull and suspensed state vntill Christ did shew himselfe vnto them As if there were not many places of scripture extant whiche testifie that the onely conscience was sufficient to make them guiltie Death saith Paule Rom. 5. 14. reigned vntill Moses in the worlde And in another place in the same Epistle 2. 12. he teacheth that they shall perish without lawe which haue sinned without lawe Then what is Christ his meaning Truly there is a graunting in these wordes whereby hee giueth vs to vnderstande that there remaineth nothing for the Iewes which they can pretend to mittigate their fault after that they haue reiected life willingly and wittingly when it was offered vnto them So that the excuse whiche hee graunteth them doth not quite acquit them but doeth only extenuate the greeuousnesse of the wickednesse according to that the seruaunt which knoweth the will of his master and despiceth it shal be sorer beat Luke 12. 47. For Christ meant not to promise pardon vnto others but to holde his enemies conuicted who had reiected the grace of God stubbornly to the
end it might euidently appeare that they were vnworthy of all pardon and mercie And we must note that he speaketh not of his bare comming but of that which was ioyned with doctrin For they had not been giltie of so great a fault because of the presence of his body only but the contempt of the doctrine by him deliuered was that which made them vnexcusable 23 Hee that hateth mee An excellent place whereby we are taught that no man hateth the doctrine of the gospel but he bewrayeth his vngodlinesse agaynst God Many men pretend another thing in words for when as they loath the Gospell yet will they seeme to bee excellent worshippers of God but they are but trifles for the contempt of God lurketh within So that it commeth to passe that Christ discouereth the hypocrisie of many by y e light of his doctrine Cōcerning which thing we haue spoken more chap. 3. 20. vpon that place hee that doeth euill hateth the light And againe cha 5. 23. he that honoureth not the soone honoureth not the father 24 If I had not done the workes Hee comprehendeth in my iudgement vnder this worde workes all those tokens of his diuine glory whiche hee shewed For the proued plainely both by myracles and by the power of the holy Ghost and by other testimonies that he was the sonne of God so that the Maiestie of the only begotten sonne did plainely appeare in him as we had in the first chapter Concerning the myracles whiche he wrought it is commonly obiected that he neither wrought more nor greater then Moses and the Prophetes The answere is knowen that Christ excelleth in myracles in this respect because he was not the minister only but properly the authour For hee vsed his owne name his owne commaundement his owne power to worke myracles But as I haue saide he comprehendeth generally all the testimonies of the heauenlye and spirituall power whereby his Diuinitie was reuealed They haue seene and heard Hee concludeth that his enemies cannot escape by running away for as much as they despised the power whiche was altogether diuine as might manifestly appeare For God shewed foorth his power plainely in the sonne wherefore it was in vaine for them to say that they had only to deale with a mortall man This place teacheth vs to be attentiue and readie to weigh the woorkes of God wherein whilest that hee sheweth his power hee will haue due honour giuen and ascribed vnto himselfe VVhereupon it followeth that they are vnthankfull towardes God and malicious whosoeuer do darken his giftes or passe ouer the same contemptuously 25 But that it may bee fulfilled That which is contrary to nature seemeeth to be vncredible but there is nothing more contrary to reason then to hate God therefore Christe saith that their minds are infected with so great wickednesse that they hated him for nothing and without a cause VVhereby he amplifieth their wickednesse Christe citeth a place out of the Psal. 35. 19. which he saith is nowe fulfilled not because the same thing dyd not befall Dauid before but that hee may touch the obstinate wickednesse of his nation which discending by lineall discent from the great graundfathers vnto the fourth generation did reigne without ende as if hee should say that they were no better then their fathers which hated Dauid without a cause By lawe hee meaneth the Psalmes because all the doctrine of the Prophetes was nothing els but an appurtenance of the lawe we know that Moses his ministerie did endure vntill the time of Christ. Furthermore he calleth it their law not for honours sake but that they may be sorer pricked with the familiar title as if he should say they haue the lawe giuen them by heritable right wherein they see their manners liuely painted out 26 And when After that Christ hath told his disciples that the gospel ought to be neuer a whit the lesse esteemed because it hath many aduersaries euen in the very Church he setteth the testimonie of the spirite now against their vngodly furie wherwith their consiences being vnderpropt they can neuer fall as if he should say the worlde shall rage against you your doctrine shall be mocked of some othersome shall also accurse it but there shal be no such violent motions that they shall bee able to ondermine the firmenesse of your faith after that the holy ghost 〈◊〉 bee giuen you that hee may establishe you by his testimonie And truly this is our only ayde whenas the world is all on an vprore that the truth of God being sealed vp in our harts by the spirite doth despice whatsoeuer it in the world For if it were subiect to mens iudgements It should fall out that our faith shoulde bee ouerwhelmed an hundred times dayly Therefore we must note where we must stand amongest so many turmoyles to wit because wee haue not receiued the spirite of this worlde but the spirite which is of God that we may know those thinges which are giuen vs of GOD. Hee is the only witnesse he doth mightily beate downe scatter abroade ouerthrowe what thing soeuer this world hath set vpon high to darken or suppresie gods truth VVhosoeuer shall be endowed with this spirit they are so far frō being discouraged through the hatred contempt of the worlde that euery one of them shall ouercome the whole worlde in the meane season wee must beware that we depend not vpon the respect of men For so long as our faith shall wander in such sort yea so soone as it shall goe out of the sanctuarie of God it must needes waner miserably Therfore it must bee called backe vnto the inwarde and secrete testimonie of the spirite which the faithfull knowe is giuen them from heauen The spirite is said to testifie of Christ because it retaineth and stayeth our saith in him alone that we may seeke no part of saluation els where he calleth him the comforter Againe to the end we may not feare so long as we trust to his ayde For Christ meant to fortifie our faith by this title least it should faint in any temptations That must also be applied vnto this present circumstance in that he calleth him the spirit of truth For we must vnderstande the opposition that men are carried about diuersly without this witnesse neither doe they rest soundly any where and that when and wheresoeuer he speaketh he deliuereth mens minds from all doubting and from feare of deceit In that he saith that hee will send him from the father and againe that hee proceedeth from the father it serueth to augment the weight of his authoritie For the testimonie of the spirite should not be sufficient against suche strong inuasions against so many such forcible engines vnlesse we were persuaded that he came from God Therfore it is Christ that sendeth the spirite but out of his heauenly glory to the end we may know that it is not mans gift but a sure pledge of Gods grace VVhereby appeareth
establyshed for euer Therefore excommunication is no lesse to be reclaimed vnto his pure lawful vse then Baptisme and the Supper of the Lord. But the houre commeth Christ persisteth as yet in that offence in that the enemies of the Gospel doe challenge and take to themselues this authoritie that they thinke that they offer holy sacrifices vnto God wheÌ„ they put the faythful to death Now it is of it self an hard matter that the innocent shoulde be cruelly vexed but it is a farre harder and a farre more troublesome thing that the iniuries whiche the wicked doe to the children of God should be accounted iuste punishmentes and doe to theyr wickednes But we must place so much ayde in a good conscience that we may suffer our selues to bee thus oppressed for a time vntil such time as Christe appeare out of heauen the reuenger of our cause and his owne But it is a wonder that the enemies of the truth seeing their own consciences doe accuse them do not onely deceiue men but doe also chalenge to themselues praise for vniust crueltie before God I answere that hipocrites howsoeuer their own conscience doth accuse them do so sâ—atter themselues that they deceiue themselues They are ambitious cruell proud but they cloake al these vices with the colour of zeale to the ende they may carelesly slatter themselues There is added also vnto these a certeine furious drunkennes after that their handes haue beene imbrued with the bloud of the Martyrs 3. And these things shal they do vnto you It is not in vaine that he doth so often cal the Apostles vnto that consideration that this is the only cause why the vnbeleeuers doe rage against them because they know not god And yet notwithstanding this is not spoken to mittigate their offence but that the Apostles may despise their â—ury with loftie minds For it falleth out oftentimes that the authoritie wherein the wicked excell and the pompe that appeareth in them doe shake modest and godly mindes On the contrary Christ commaundeth his disciples to rise against them with holy magnanimitie that they may contemne the aduersary whom onely errour and blindnes doe driue forward For this is our brase wall when we are certeinelye perswaded that God is on our side and that those which resist vs are destitute of reason And in these wordes are we taught what a grieuous and great euill the ignoraunce of God is which causeth euen murtherers of their fathers to seeke to be praised for their wickednes 4. That when their houre shal come yee may remember Hee repeateth that which he had saide already that this is no shadowishe philosophye but such as must be brought to practise and vse and that he preacheth now concerning these matters that they may indeede declare that they were not taught in vaine VVhen as he saieth that yee may remember he commandeth them first to lay vp those things in their mindes which they haue heard and againe to remember them when neede shal require at leÌ„gth he giueth them to vnderstand that that is of no smal importance in that he prophecieth of things to come I haue not told you from the beginning For asmuch as the Apostles were as yet tender and weake so long as Christe was conuersant with them in the fleshe hee spared them as a good and mercifull maister and suffered not more to be laid vpon them theÌ„ they were able to beare Therfore they had no great neede as then of confirmation when as they were at rest from persecutions now he telleth theÌ„ that their estate should be altered and because there is a new estate prepared for them he dooth also exhort them to prepare themselues vnto the cumbat 5. New go I vnto him He mittigateth with a moste excellent consolation that sorow which they might conceiue by his departure which was very necessary They that had liued hitherto daintily were called heereafter vnto great and hard sightes VVhat shuld then haue befallen them vnlesse they shuld haue known that Christ the gouernour of their saluation was in heauen For to go vnto the father is nothing else but to bee receiued into the heauenly glory that he may enioy the principal gouerment Therefore this remedy of sorrow is set before them that although Christ be absent in body yet will hee sit at the right hande of the father that he may defend the faithfull by his power Hee reprehendeth two faultes in the Apostles in this place that they were too much addicted to the visible presence of his flesh and secondly that so soone as it was taken away being oppressed with sorow they lyfted vppe their eyes no higher The same thing doth commonly befal vs for we doe alway fasteÌ„ Christ to our senses that done if he appeare not as we would wish we feigne to our selues matter of dispayre This seemeth to be falsly obiected to the Apostles that they aske not whither their master goeth seeing that they enquired diligently of that matter but we may easily answere that they did so aske that they lifted not vp their mindes vnto hope which thing they ought principally to haue done The sense therfore is this so sone as you heare of my departure you are afraid neither do yee consider whither I go or to what end 7. But I tell you the trueth He testifieth that his absence shall bee profitable that they may cease to be desirous to haue him present before their eyes and he vseth a kinde of oath For because we are carnall there is nothing harder for vs then to plucke out of our mindes this preposterous affection whereby we pul down Christ from heauen vnto vs. And he expresseth this kind of profitablenes that they could not otherwise be endowed with the holy Ghost vnlesse he should forsake the world But the presence of Christ is farre more profitable and more to bee desired whereby he giueth himselfe vnto vs to be enioyned by the grace power of his spirite then if he were present before our eyes Neither muste we moue a question whether Christ could not set downe the spirit wheÌ„ he was vppon earth For he taketh that for a thing which al meÌ„ graunt whatsoeuer his father hath decreed And certeinly so soone as the Lord hath once declared what he will haue done it is foolishnes to dispute of the possibilitie 8. And when he shal come he shal reproue the world of sinne and of righteousnes 〈◊〉 of iudgement 9. Of sinne because they beleeue not in me 10. And of righteousnesse beecause I goe to my father and yee shall see mee no 〈◊〉 11. And of iudgement because the prince of this world is iudged 12. I haue yet manye thinges to speake vnto you but you cannot beare them now 13. And when he shal come to wit the spirit of trueth he shal lead you into al truth Neither shal he speake of himselfe but whatsoeuer thinges he shal heare he shal speak and he shal tel you those things
what those thinges be which the Apostles could not beare Hee shall declare vnto you those thinges which shall come saieth he Some doe restraine this vnto the spirite of prophecie but in my iudgment he meaneth rather the estate of his spirituall kingdome whiche shoulde come suche as the Apostles saw shortely after his resurrection but they could in no case comprehend it then Therfore he doth not promise thē prophecies concerning things which shuld happen after their death but he only giueth thē to vnderstand that the nature of his kingdome shal be of an other sorte and the glory farre greater then they can nowe conceiue in their mindes The treasures of which hidden wisdome which the heauenly Aungels doe learne by the Church with admiration Paule expoundeth and vnfoldeth in the Epistle to the Ephesians from the first chapter vntil the ende of the fourth VVherefore there is no cause why we shuld fette it out of the Popes tresurie or chest For he shal not speake of himselfe This is a confirmation of that clause hee shal leade you into all trueth VVe know that God is the fountaine of truth and that there is no certeine or sound thing without him VVherefore to the end the Apostles may safely or assuredly beleeue the oracles of the spirite Christ affirmeth that they are diuine as if hee should say that all that floweth from God which the spirit shal bring And yet the maiestie of the spirit is no whitte diminished by these woordes as if hee were not God or were inferiour to the father but they are referred vnto the capacitie of our minde For because we doe not sufficiently comprehende by reason of the vale put betweene with how great reuerence we ought to receiue those thinges which the spirite reuealeth vnto vs therefore there is expresse mention made of his diuinitie like as hee is called els where the earnest wherby God doth confirme vnto vs our saluatiō and the seale wherby he sealeth vnto vs the certeintie thereof In sum Christ meant to teach that the doctrine of the spirit is not of this worlde as if it were bred in the ayre but that it shal come out of the secrete places of the heauenly sanctuary Ephe. 1. 3. 14. Hee shall glorifie me Now Christ telleth them that the spirite shall not come that he may erect some new kingdome but rather that he may establish the glory giuen him of the father For many men dreame that Christ taught onely that he might deliuer the first rudimentes and that he might send the disciples afterwarde into an higher schoole By this meanes they make no more account of the gospel then of the law which is said Galath 3. 24. to haue beene a schoole maister to the olde people There is an other errour which is no more to be borne with then this which followeth is that Christ hauing taken his leaue as if he had made an end of ruling were nothing now They thrust the spirit into his place From this fountaine did flow the sacrileges of the Pope and Mahomet For although these Antichristes doe much differ one from another yet they haue both one principle to witte that we are entred into the right faith by the gospel but yet we must fette the perfection of doctrine somwhere else which may throughly pullish vs. If the scripture be obiected to the Pope he saith that we ought not to stay there because the spirite which came vpon afterward hath lifted vs vppe aboue it by many additions Mahomet saith that without his Alcharan men do alwayes continue children therefore the world was falsly bewitched vnder colour of the spirit to depart from the plaine trueth of Christ. For so soone as the spirite is pluckte away from the word of Christ the gate is set open vnto all manner of dotinges and seducinges The like way of deceiuing hath beene assayed in our time by many frantik fellowes The doctrine which is written seemed to them to be litterall therefore it pleased thē to coine a new kinde of diuinitie which should consist vpon reuelations Now we see how litle superfluitie there was in Christ his admonition that he shuld be glorified by the spirit which he would send to the end we might know that this is the office of the spirit to establish Christe his kingdom and to defend and confirme for euer whatsoeuer the Father hath giuen him Then to what end serueth the doctrine of the spirit not that it may lead vs away from the schoole of Christ but rather that tha◠voice may be established whereby we are commanded to heare him Otherwise he should take somewhat from Christ his glory The reason is added He shall take of mine saith Christ in which woordes he giueth vs to vnderstand that we receiue the spirit to this end that we may enioy his benefites For what dooth he giue vs That wee may be washed by the bloud of Christe that sinne may be abolished in vs through his death that our old man may be crucified that his resurrection may be able to reforme vs vnto newnes of life finally that we may be partakers of his good thinges Therfore the spirit giueth vs nothing aparte from Christ but taketh that from Christ which he powreth ouer into vs. The same must we thinke of doctrine For he doth not illuminate vs that he may lead vs away euen a litle from Christ but that he may fulfil that which Paul saith 1. Cor. That Christ is made vnto vs wisdom and againe he openeth those treasures which are hidden in Christ. In sum he enricheth vs with no other but with the riches of Christe that he may shew forth his glory in al things 15. VVhat things soeuer the father hath they are mine Because Christ might seeme to take from his father that which he chalengeth to himself he cōfesseth that he hath that from the father which he imparteth vnto vs by the spirit And when as he saith that al things which the father hath are his he speaketh in the person of a mediatour because we must draw out of his fulnes He hath alwaies respect vnto vs as hath bin said but we see how the more part of men deceiue thēselues which passing ouer Christ seeke God here and there Other some expound it that that is common to the sonne whatsoeuer the father hath inasmuch as the same is God But hee intreateth not so much in this place of the hidden inward that I may so call it power as of his office which was enioyned him towarde vs. Finally he commendeth his riches that he may inuite vs to enioy thē and he reckoneth the spirit amongst the gifts which we receiue of the father by his hand 16. A litle while and you see me not and againe a litle while and yee see me because I goe to my father 17. Therfore certeine of his disciples said amongst themselues what is this that hee saith vnto vs A litle while and ye see me not and againe a
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
appointeth to be teachers of his Church For the fulnesse of the spirite is powred out vppon him for this cause that hee may giue it to euerye one by measure Againe seeing that he remaineth the onely pastour of the Church he must needes shewe forth the power of his spirite in his Mynisters whose diligence he vseth VVhich thing he did also testifie by the externall signe when hee breathed vppon his Apostles For this shuld not agree vnlesse the spirite didde proceede from him VVherefore the sacriledge of the Papists is so muche the more detestable who take to themselues the honour whiche is proper to the Sonne of GOD. For theyr horned Byshoppes doe boaste that they breathe out the spirite by belchinge when they make their Masse Priestes But the thinge it selfe sheweth plainelye enough how much their stincking breath dooth differ from the breathing of Christe because they make nothinge else but Asses of horses Moreouer Christe dooth not onelye imparte vnto his disciples the spirite whiche hee receiued but hee giueth it as it is his owne seeing that it is common to his Father and him Therfore they vsurpe to themselues the glorye of the diuinitie whosoeuer do professe that they giue the spirit by breathing And nowe wee muste note that CHRISTE furnisheth those with necessarye gyftes whome hee calleth vnto the pastorall office that they may be able to discharge their duetie and function or at least that they may not come emptie and naked VVhich thing if it be true the foolishe bragging of the Papystes is easilye refuted who whylest they doe highlye extoll theyr hierarchie or holye gouernaunce cannot shewe euen the verye leaste sparke of the holye Ghoste in their Bishops They will haue vs beleeue that those are lawfull pastours of the church and so consequentlye Apostles and Christes vicares who are as it appeareth emptie of all the graces of the holy Ghost But there is a certain rule prescribed vnto vs in this place to esteeme their callinge by and to iudge thereof who gouerne the Churche of God if we see them endued with the holy Ghost Notwythstanding Christe meant chiefly to auouche and defend the dignitye of the Apostolicall order For it was meete that their authoritie shoulde be singular who were chosen to bee the firste and chiefe to preache the Gospell But and if Christe gaue them his spirite then by breathinge vppon them the sendinge of the holy Ghost which followed afterwarde seemeth to be superfluous I aunsweare that the spirite was giuen the Apostles in this place in suche sort that they were onely sprinkled with this grace and were not endowed wyth the perfecte power thereof For when the holy Ghoste appeared in fiery tongues vppon them they were throughly renewed And truely he doeth not so appoynte them nowe to preache his Gospell that hee sendeth them straightway vnto the woorke but rather as it is else where Actes 1. 4. he commaunded them to rest And if we weigh all things wel he doeth not so much furnishe them with necessary giftes at this present time as appoynt and make them instruments of his spirite againste the tyme to come VVherfore this breathing ought to be referred and extended for the moste parte vnto that great and honourable sendinge of the spirite which he had promised so often Furthermore Christ coulde haue giuen his grace vnto his apostles by secreat inspiration yet would he adde the visible breathing to confirme them the better Christ tooke this signe from the common custome of the scripture which doth commonly coÌ„pare the spirit vnto winde The reason of which similitude is briefly expounded before in the third chapter But let the readers marke that the word is also ioyned with the externall and visible signe For euen hence doe the sacraments borrow their force Not because the force of the spirit is included in the voice which soundeth in the eares but because the effect of al those things which the faithful haue and gather by of the sacramentes dependeth vpon the testimonie of the word Christ breatheth vpon the Apostles they doe not only receiue the blast but the spirite also And why saue onely because Christ promiseth them the holye Ghost In like sort we put on Christe in Baptisme we are washed with his bloud our old man is crucified that the righteousnes of God may reigne in vs. VVe are fed spiritually in the holy supper with the flesh and bloud of Christ. VVhence commeth such force saue onely from the promise of Christ who bringeth to passe and perfourmeth that by his spirit which he promiseth in word Therefore let vs knowe that whatsoeuer sacramentes men haue inuented they are nothing else but meere toyes or friuolous pastimes because the signes can haue no trueth saue onely when the word of God is present And because they do neuer mocke thus in holy things without wicked blaspheming of God and the destructioÌ„ of their soules they must take good heede of such iuglings of Satan If any man obiect that that is not to be found fault with which the popish bishops do when they consecrate their Masse priests with breathing beecause the word of Christ is there annexed to the signe we may readilye answere that Christ spak not to his Apostles that hee might institute a continual sacrament in the Church but that he would once declare and testifie that which we said of late that the spirite commeth from him alone and againe that he neuer enioyneth any office but that he doth also minister power vnto his ministers and furnisheth them with hability I omit that the Masse priests are made in popery to a far other or rather a contrary end to wit to slea Christe daily whereas the Apostles were created to offer vp men in sacrifice with the sword of the gospel Neuerthelesse we must also hold that that Christe alone dooth giue all those good things which he figureth and promiseth For hee doth not bid the Apostles receiue the spirit from the external breathing but froÌ„ himselfe 23. VVhose sinnes ye shal remit It is not to be douted but that Christe doth briefly comprehend in this place the sum of the gospel For we must not separate this power to forgiue sinnes from the office of teaching whervnto it is annexed in one text Christ had said a litle before as the liuing father hath sent me so do I send you also now dooth he declare to what end that embassage â—â—ndeth and what it meaneth Hee doth only put in that which was necessary that he giueth them the holy Ghost least they shuld do any thing of theÌ„selues Therfore this is the principal end of the preaching of the Gospel that men may be reconciled vnto God whiche commeth to passe by the free forgiuenes of sinnes as Paul also teacheth 2. Cor. 5. 18. VVhere he calleth the Gospell in this respect the ministery of reconciliation The Gospel containeth many other things but GOD doth this principally there that he may receiue men into fauour by not
7. 38. The spirite is the perfect maister of trueth 16. 12. Christ receiued the spirite not so much for himselfe as for his 1. 32. VVhat it is to worship in spirite and trueth 4. 23. How this must be vnderstoode that Christe was troubled in the spirit 13. 21. The testimony of the spirit is our onely aide against the inuasion of the world 15. 16. How the spirite is said to testifie of Christe in the same place Christ is present with vs by the trueth and grace of his spirit 12. 6. To what end the faithful doe receiue the spirit in the same place Howe this must be vnderstoode that the spirit speaketh not of himself 16. 13. The duetie of the holy spirit 16. 14. How this muste be vnderstoode that the spirit was not giuen christ by measure 3. 34. The spirite reproueth men two maner of waies 16. 8. VVhy christ added the visible brething in giuing the spirit to the Apostles 20. 22. What men are able to doe beeing depriued of the aid of the holy spirite 14. 18. Iesus gaue vp the ghost 19. 3. How the worship of God is said to consist in the spirit 4. 23. The spirit of giddinesse wherewith Satan driueth the wicked 12 10. The spirite of truth shall declare things to come 16. 13. Spittle Iesus made clay of spittle 9. 6. Sicke The sick man who had laid sick thirtie eight yeeres is made whole by Christ. 5. 9. To whom god hath sent speake the wordes of God 3. 35. Sinagogues christ preacheth in the Sinagogues 6. 59. To be cast out of the Sinagogues 9. 22. and 12. 42. and 16. 2. T Taught Taught of God 6. 45. Teachers It belongeth to Christe alone to frame the teachers of the Church 10. 22. Christ the onely teacher of the Church 20. 21. With what stoutnesse of minde the teachers of the Churche must bee endewed 2. 28. and 8. 29. and 16. 3. Whereuppon the authoritie of teachers dependeth 3. 2. Teaching God hath a double maner of teaching 14. 25. Temple The temple of Ierusalem was builded by Herod 2. 20. To what ende the temple was builded 2. 16. The temple was a figure of the church in the same place Why the temple was called the house of God 2. 16. Christ teacheth in the temple 7 24. 28. and 8. 12. 1. and 18. 20. The temple of the body of christ muste be destroyed by the Iewes 2. 19. 21. Temples VVhye our bodies are called Temples 2. 19. Tempted God will not suffer vs to be tempted aboue our strength 18. 9. Testimonie All men receiue not the testimonie of christ 3. 11. Christ giueth testimony of himselfe 8. 13. 14. 18. The testimony of the father of the sonne 5. 32. 36. 88. The testimony of christ of Iohn Baptist 1. 26. Theefe A thiefe a murtherer 10. 12. 8. Theeues Theeues are crucified with christ 19. 18. Thernades Fastning of the Thernades an holye daye of the Iewes 7. 2. Thankes To giue thanks 11. 2. 3. Thomas Thomas Didymus 11. 16. hee is reprehended for his vnbeliefe Thirst. Let him that is a thirst go vnto Christ 7. 37. To be a thirst for euer and not to be a thirst Title the title of christes cause 19. 19. Troubled Let not your heart be troubled 14. 1. 27. Truth Christ is the truth 14. 6 the truth of God must be defended although all the whole world say nay 5. 18. It is knowen to christe howe much the truthe differeth from figures 19. 10. Truth is taken for perfection of faith 14. 6. The truth shall make you free saith christ 8. 32. God is the fountaine of truth 16. 13. Christ full of truth 1. 17. It is a common thing amonge men to corrupt the truth of God 6. 14. who are saide to be of the truth 18. 37. What it is to do the truth 3. 21. Christe came to beare witnes of the truth 18. 37. The Diuell stood not in the truth Christ speaketh the truth 8. 45. which he hath heard of the father the spirite of truth shall teache all truth 16. 13. Twelue Twelue chosen by christ 6. 7. Time Christ saith that his time is not yet come 7. 6. 8. V Vnitie Vnitie of y e church is grounded no where els saue onely in the faith of the scripture 19. 23. Vnbeliefe How vnbeliefe is called the fountaine cause of all euils 8. 24. 15. 22. Vnbeliefe doth stop the way before vs that we cannot come vnto God 11. 34. He that beleueth not the sonne shall not haue life 3. 38. Vnrighteousnesse Vnrighteousnesse is not in God 7. 23. Vnion The meanes to know the vnion whiche is betweene vs and Christe 14. 20. Voyce The voice of one crying in the wildernesse 1. 23. How horible the voyce of christ shall bee to the wicked in the last iudgement 18. 4. The sheepe shall heare the voice of christ 10 16. Vine VVe must note three things chiefly in the similitude of y e Vine 15. 1. Christ is the true vine 15. 1. VV VVay Howe Christe is called the way the trueh and the life 14. 6. Christ is the way to the father in the same place VVater pots Water pots of stone 2. 6. VVeepe Mary and the Iewes doe weep for Lazarus his death 11. 33 Ye shal mourne weepe 16. 20 Iesus speaketh vnto Magdalen as she wept 20. 15. VVhole Christ made a man euery whit whole 7. 22 Thou art made whole sinne no more 5. 14. VVhippes The sinnes of men are not alwaies to be measured by the whips of God 9. 34. Pilate deliuereth Iesus into the wil of the Iewes beeing whipped 19. 1. VVeaknes Christ his weakenesse ought to vnderprop faith 14. 1. VVicked The wicked are not streightway to be discouered 13. 22. 26. Wicked men must be called vnto Gods iudgement seate 8. 28 VVorship The rule of worshippe which God requireth at our hāds 5. 24. VVhence we must set the law of Gods worship 18. 39. VVorshippers VVho be true worshippers 4. 23. 24. VVoman The comparison of a woman with childe 16. 21. VVord VVhy the Sonne of God is called the word 11. 〈…〉 In what sense the word of Christ is called life 6. 63. The word of christ shal iudg him that reiecteth his words 12. 42. To abide in the word of Christ. 8. 31. To keepe the word of Christ. 8. 51. 14. 23. 24. 15. 20. 17. 6. VVhy the word of God is darke vnto vs. 16. 25. The word of God is truth 17. 17. The word was in the beginning 1. 1. was made fleshe in the same place 14. the worde of God is the onely mark of faith 20. 31. The word of life 6. 68. What knowledge we can conceiue of Christ without the word 6. 19. It is a dangerous thing to inuēt any thing in diuine matters without the word 6. 15. VVe must alwaies hold a mutual consent betweene the word and faith 11. 21. VVith what remedy wee muste cure the
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.