so that he may now be worshipped euery where without any difference of places or countries 22 You worship you know not what we worship that which we know because saluation is of the Iewes 23 But the houre commeth and now is when the true worshippers shall worshippe the father in spirite and truth for the father requireth to haue such to worship him 24 God is a spirite and they that worship him must worship him in spirite truth 25 The woman saith vnto him I knowe that the Messias shall come who is called Christe therfore when he shall come hee shall tell vs al thinges 26 Iesus saith vnto her I am he that talke with thee Now he doth more at large expound that which he touched briefly concerning the abrogating of the law Yet doth he deuide the sum of his speech into two members in the former hee condemneth the manner of worshipping god vsed among the Samaritanes of superstition error and doeth testifie that the Iewes did worship God wel and lawfully He addeth the cause of the difference because the certaintie of the worship which the Iewes vsed did appeare vnto them out of the worde of God but the Samaritanes had no certaintie from the mouth of God Secondly hee declareth that the rites which the Iewes kept hytherto should shortly haue an end 22 You worship that which you know not A sentence worthie to be remembred wherein we are taught that we must assay nothing rashly and by chaunce in religion because vnlesse knowledge be present we doe not any longer worship God but a false imagination or ghost Therfore by this thunderbolt are throwen downe all good intents as they cal them For we know that men can doe nothing els but erre when their own opinion doth rule them without the word of God or his commandemēt For Christ taking vpon him his countries cause and person doth teache that the Iewes doe much differ from the Samaritanes VVhy so Because of them commeth saluation saith he By which wordes he giueth her to vnderstand that they doe exceede them in this one point because God had concluded the couenant of eternall saluation with them Some do restraine it vnto Christ who came of the Iewes And truly sithence that all the promises of God are sure and certaine in him there is no saluation saue only in him But because it is out of doubt that Christ doth preferre the Iewes for this cause because they doe not worship any vnknowen power but one God who reuealed himselfe vnto them and who hath adopted them to be his people by this word saluation must bee vnderstood that wholesome manifestation which they had by the heauenly doctrine But why doth he say that it is of them when as it is rather committed to them that they alone might enioy it He alludeth in my iudgement vnto that which was foretold by the Prophets that there should a lawe come out of Syon For they were separated for a time frō other people vpon this conditiō that the pure knowledge of god might at length flowe from them vnto the whole worlde Notwithstanding this is the summe that God is not worshipped aright vnlesse he be worshipped according to the certaintie of faith which must needs proceede frō the worde of God wherupon it foloweth y t they fal away vnto idolatry whosoeuer they be that depart frō the worde of god For Christe doth in plaine wordes testifie that an idol or vaine fictiō is set vp insteed of God where mē are ignorāt of the true god hee doth cōdemne all those of ignorāce vnto whō god hath not reuealed himself For so soone as we are once destitute of the light of his word darknes blindnes do reigne And we must note y t when the Iewes had brokē the couenaunt of eternal life with their vnfaithfulnes which was established with their fathers they were depriued of that treasure which they kept then as yet for they were not as yet driuen out of the church of God Nowe seeing that they denie the sonne they haue nothing to doe with the father The same must we thinke of all those who haue fled frō the pure faith of the gospel vnto their own inuentions Howsoeuer they flatter themselues in their stoutnes who worship god according to their own mind or mens traditiōs yet this one voyce thūdering out of heauē doth ouerthrow whatsoeuer diuine holy thing they think they haue You worship that which you knowe not Therefore to the end our religion may be approued of God it must needes leane vnto the knoweledge conceiued out of his worde 23 But the houre commeth and now is The latter member concerning the abrogation of the legall worship followeth VVhen he saith that the houre commeth or shall come he teacheth that the order deliuered by Moses shall not be perpetuall Heb. 9. 10. VVhen he saith that the houre is nowe he maketh an end of the ceremonies and so he telleth her that the time of reformation is fulfilled In the meane while he alloweth the Temple the Priesthood and all rites annexed thereunto as touching the vse of the time past Furthermore to the ende he may declare that God will neither bee worshipped at Ierusalem nor in mount Garizin he taketh vnto himself a deeper principle namely that the true worship of him cosisteth in the spirite For thereupon it followeth that he is rightly called vppon euery where Yet first of all here may a question be asked why and in what sense the worship of God is called spirituall To the end wee may vnderstand this we must note the opposition betweene the spirite and the external figures as betwene the shadowes and the truth Therefore the worship of God is said to consist in the spirite because it is nothing els but the inward faith of the hearte which bringeth forth inuocation secondly the puritie of conscience the deniall of our selues that beeing giuen to obey God we may be vnto him as holy sacrifices Heerupon ariseth another question whether the fathers did worship him spiritually vnder the lawe or no I answere seeing that God is alwayes lyke to himselfe hee allowed no other worship from the beginning of the worlde saue the spirituall worship which was agreeable vnto his nature VVhich thyng Moses doth sufficiently testifie who doth in many places declare that the ende of the lawe did tend to no other end but that the people shold cleaue vnto God with faith and a pure conscience And the prophetes doe more clearely expresse the same when as they sharply inueigh against the hypocrisie of y e people because they thought they had satisfied God after they had offered their sacrifices and executed that externall pompe It is no need to inferre many testimonies here which are common euery where yet are there most notable places before all other in the fiftie Psalme the second of Isayas verse the fiftie eight and threescore and sixt Micheas the fift Amos the seuenth But
the Hebrewes 12. 25. comparing the law and the gospell together saith Seeing that they escaped not free who despised him that spake vpon earth take heede that yee despise him not which is from heauen Therefore Christe will be acknowledged in his ministers but so that hee remayne Lorde alone and that they be contented with the degree of seruaunts especially when the matter commeth once to a comparison he will be so distinguished that he may be chiefe 32 And that which hee heard and saw Iohn goeth forward in his office For to the ende that he may make readie disciples for Christe hee commendeth his doctrine for the certaintie thereof that he vttereth nothing but that which he receiued of his father Seeing and hearing are set against all manner doubtfull opinion vaine rumors and all manner of inuentions For he giueth them to vnderstande that he taught nothing but that which he knewe well But some man will say that he deserueth small credite who hath nothing but that which he hath hearde I aunswere that he meaneth by this worde that Christe was taught of his father so that he bringeth nothing but that which is diuine as it was reuealed vnto him by GOD. And that agreeth with all the person of Christe forasmuch as he was sent into the worlde of his father to be an interpreter and Embassadour Afterwarde hee reprehendeth the vnthankefulnes of the worlde which refused so certaine and faithfull a witnesse so wickedly and haynously And also hee remoueth a stumblyng blocke which might turne away many frō the faith hinder the course of many For as we are wont too muche to depende vppon the iudgement of men many do esteeme the Gospel according to the contempt of the world at least whē they see it euery where reiected being preuented with this preiudice they are more loth and slow to beleeue Therefore so often as we see such waywardnes of the worlde yet let this admonition kepe vs in the constant obedience of the same that it is the truth which came from God VVhen hee saith that no man receiueth it his meaning is that there are very few and almost none that are faithfull if they be compared vnto the huge multitude of the wicked 33 And hee that receiued his testimonie Heere he exhorteth and incourageth the godly to imbrace the doctrine of the Gospel without feare As if he shoulde say that there is no cause why they should bee ashamed of their smalenesse of number sithence they haue God to be the authour of their faith who alone is aboundantly sufficient for vs like vnto all Therefore although the whole worlde doth discredit the gospel yet this ought not to keepe backe the godly from subscribing vnto GOD. They haue also that wherin they may quiet and pacifie thēselues when as they know that to beleeue the gospell is nothing els then to subscribe vnto the Oracles of God In the meane while we gather that this is the propertie of faith to leane vnto God and to be established in his word For there can be no subscription vnlesse God doe speake first By which doctrine faith is not only distinguished frō all mans inuentions but also from an vncertaine and doubtfull opinion For it must be answereable vnto the truth of God which is exempted from all doubting Therefore as God cannot lye so it is an absurd thing for the faith to wauer Being armed with this defence we shall continue victorers continually with what engins soeuer Satan do goe about to trouble and shake vs. Out of this place also are we taught howe acceptable a sacrifice faith is before God For as he maketh most account of his truth so we cannot do him any greater worship then whilest that by our faith we professe that he is true then doe we giue him his due honour So men cannot do him any greater iniurie then when they doe not beleeue the gospell For hee cannot be spoyled of his truth but that all his glory and maiestie must be abolished And his truth is after a sort shut vp in the gospel and hee will haue the same knowen there VVherefore the vnbeleeuers leaue nothing for God so much as in them lyeth not that their impietie doth any whit impayre the credit of God but that as much as in them lyeth they reproue and accuse him of vanitie Vnlesse we be more then stony this so excellent a title wherewith faith is adorned ought to kindle in our mindes the most feruent desire of the same For what great honour is this whereunto God doth vouchsafe to extol miserable wretches that they who are by nature nothing els but lying and vanitie should be accounted meete to approoue with their subscription the holy trueth of God 34 For whom God sent Hee confirmeth the sentence next going before For he sheweth that we haue truly to deale with God when as we receiue the doctrine of Christe for Christe came from none other saue only from his heauenly father Therefore it is God alone that speaketh by him And truly we giue lesse honour vnto the doctrine of Christ thē we ought if we doubt to acknowledge it to be diuine Not by measure This place is expounded two maner of wayes for some doe extende it vnto the common dispensation that God who is the fountaine of all good thinges which can neuer be drawen drie is not emptied when he powreth out his gifts vpon men aboundantly They which take water out of any vessell to distribute it doe at length come vnto the bottome but we need not to feare any such thing in God for the aboundance of his giftes shall neuer be so large but that he can exceede the same whensoeuer he will with newe liberalitie This exposition seemeth to haue some colour because the sentence is indefinite yet do I rather follow Augustine who doth interprete this to bee spoken of Christe Neither ought this to be any let that there is as yet no mention made of Christ in this member seeing that the last member doth take away all doubtfulnesse where that is restrained vnto Christ which might seeme to be spoken generally of manie For without doubt these wordes are added expositiuely that the father hath giuen the sonne all things into his hand because he loueth him Therefore they are to be read in one text And the worde of the presentence doth signifie a continuall act For although he was once endowed with the spirite according to the chiefest perfection and yet notwithstanding he floweth continually as out of a fountaine farre and wide hee is therefore not vnfitly saide euen now also to receiue of the father But and if any man had rather expound it simplie the alteration of the tence is not straunge in such verbes Now the sense is manifest that the spirite was not giuen Christe by measure as if the facultie and store of that grace wherein he excelleth were limitted by some measure as Paul teacheth 1. Cor. 12. 7. and Eph. 4. 7.
ought not to prouoke vs vnto wastfulnesse Therfore let those who haue aboundance remember that they shal once giue an account of their immoderate store vnlesse they do bestow the ouerplus diligently and faithfully vpon good vses and suche as God alloweth 14 Therefore when those men had seene the myracle which Iesus had wrought they said truly this man is the Prophete which shall come into the worlde 15 Therefore when Iesus knew that they would come and carry him away that they might make him a king he departed againe into the mountaine alone 16 And when it was euening his disciples went downe vnto the sea 17 And going into a ship they came ouer the sea into Capernaum and it was nowe darke and Iesus came not vnto them 18 And the sea did swell with a great winde which did blow 19 Therefore when as they were gone forwarde fiue and twentie furlonges or thirtie they see Iesus walking vpon the sea and when he drew nigh vnto the ship they were afraide 20 And hee saith vnto them It is I be not afraid 21 Therefore they would haue receiued him into the ship and by and by the ship ariued at the land whereunto they went 14 Therefore when those men The myracle seemeth to haue some successe in that they doe acknowledge Christ to bee the Messias for that was Christ his only drift but they doe by and by turne that knoweledge which they had cōceaued cōcerning Christ vnto another end And this vice is ouer cōmon amongest men to corrupt with their lyes ouerthrow gods truth so sone as he hath once reuealed himself vnto thē yea when they seeme to bee entred into the right way they do by and by degenerate from themselues 15 That they might make him a king VVhereas those men were determined to giue vnto Christ the title and honour of a king that did proceede from some reason and in this point were they greatly deceiued that they did take to themselues libertie to make a king for the Scripture saith that this belongeth to God alone as it is Psal. 2. 6. I haue set my king c. Secondly of what sort do they faine his kingdom to be namely an earthly kingdome which is altogether contrarie to his person Let vs hereby learne how dangerous a thing it is to inuent any thing according to our own reason in matters appertaining vnto God forsakyng the worde of God For there is nothing which the froward quicknesse of our wit cannot corrupt And what doth the colour of zeale helpe when as we are more contumelious against God through our disordered worshippe then if any man shoulde impugne his glory of set purpose VVe know how furious the endeuours of the enemies were to extinguish Christes glory That was the extreamest violence when he was nayled vpon the crosse But by this meanes both saluation was obtained for the world and Christ himselfe triumphed gloriously ouer death Satā If he had now suffered himself to be made a king he had quite ouerthrowē his spirituall kingdome the gospel had bin eternally slaundered the hope of saluation had been quite extinguished This is the successe which feigned worshippinges and honours rashly inuented by men haue that they doe onely dishonour God hauing spoyled him of his true honour VVe must also note the worde carry away For they would carry away Christe saith the Euangelist that is they woulde violently make him a king although it were against his will VVherfore if we be desirous to haue that honor which we giue vnto him to be approued of him we must alwayes regard what he requireth And truly those who thrust vpon God honours inuented by themselues they doe him iniurie after a sort seeing that obedience is the foundation of the true worship Furthermore we doe hereby learne how reuerently we must remaine in the pure and simple worde of GOD because so sone as we turne aside but a little the truth is infected with our leauens so that it is nowe made vnlike to it selfe They had out of the worde of God that the promised redeemer should be a king but they inuent of their owne head an earthly kingdome and they giue him a kingdome contrary to the worde of God So so often as we doe mixe our opinions with the worde of God faith doth degenerate into friuoulous coniectures Therefore let the faithfull accustome themselues vnto modestie least Satan carry them away into a peruers feruentnesse of zeale so that they doe violently runne vpon God like Gyants who is then worshipped aright when as we imbrace him offering himselfe vnto vs. And it is a wonder that there was such headlong boldnesse in fiue thousand men that they were not afraide least they should prouoke the weapons of Pilate of the Empire of Rome against thē by creating a new king It is certaine that they would neuer haue gone so farre vnlesse trusting to the Oracles of the Prophetes they had hoped that God was on their side and that by that meanes they should haue the vpper hande But in the meane season they doe erre in feigning a kingdome which the prophetes did no where commend Therfore they are so farre from hauing God to further these their indeuours that Christ doth rather withdraw himselfe The same thing caused miserable men to wander so longe in darknesse in tyme of Papistrie as if God had been absent because they were so bolde as to pollute all his worshippe with theyr inuentions 16 His Disciples went downe It is questionles that Christe meant to stay out of sight vntill suche time as the companie was gone VVee know how hard a matter it is to stay the vprores of the people but if that had beene openly assayed which they had conceiued in theyr mindes the rumour had ben spread abroad by and by And then afterward it had not been so easie a matter to haue wiped away the blot In the meane season he employeth all the time in prayer as the other Euangelistes doe report peraduenture that God the father woulde redresse that distemperature of the people In that he goeth ouer the lake myraculously this is profitable for the Disciples to confirme their faith againe And the fruite spreadeth farther because all the people mighte easily gather that he came thither by his owne power and not in anye ship For they did beset the banke from which hee must of necessitie launch and they could scarse haue been pulled away from thence vnlesse they had seene the disciples goe another way 17 It was now darke Iohn passeth ouer many circumstances whiche the other put in as is that that they had striuen certaine houres with a contrarie winde For it is likely that after the first darknes of the night began there arose some tempest And they say that Christ appeared to the Disciples in the fourth watch They who gesse that they were yet in the middest of the lake when Christe appeared vnto them because Iohn saith that they were
that there are but fewe that fall not into one of these 2. vices for some pleasing them selues to much aboue measure doe maliciously despise the giftes of God in their brethren that they alone might be aloft And there are others which doe so superstitiously extoll men as if they should make idols of them for them to worship Heereof it came that they leauing Christe as it were in the lower rowme did geue the chiefest seat vnto Marie Contrariwise Elizabeth in praising her doeth not so obscure the glorye of God but rather referreth all things to God himselfe And yet as shee acknowledgeth that God hath geuen his grace vnto her and to others shee enuieth not to geue him the highest degree and modestly sheweth that shee hath receiued more then was due to her In that she calleth Marie the mother of her Lord there is noted the vnitie of the person in two natures as if she should haue sayde he which is begotten a mortall man in the wombe of Mary is also eternall God for it must be remembred that the simple womā doth not speake of her owne witte but shee onely vttereth those things which the holy Ghost doeth teach her And this name doth properly belong to the sonne of God manifested in the flesh vnto whome all power is geuen of the father and which was ordained the chiefe Prince of heauen and earthe by whose hand God gouerneth al things Yet he is especially the Lord of the faithfull who willingly and gladly submit themselues vnder his gouernemēt for hee is not the heade but of his owne body Therefore Paule sayeth 1. Cor. 8. 5. Although that many are called Lordes in the world yet vnto vs that is to them that are of the housholde of faith there is but one Lord. Furthermore when she amplifieth this grace of God whereof shee speaketh by the sodaine motion of the infante whiche shee bare in her wombe it is not to be doubted but that shee would declare that shee felt something supernaturall and diuine 45. Blessed is shee that beleeued Seeing that it appeareth by that whych Luke hath saide before that Elizabeth spake by the secreate direction of the spirit it is the same spirit that affirmeth that Mary is blessed because that she beleeued and in praising the faith of Mary he generally teacheth vs wherein the chiefe felicitie of men consisteth Blessed Mary which beleeued in her heart the promise of God conceiued and bare saluation to her self and to all the world This was special to her But because that we haue no drop of righteousnes life or of any good thing but as the Lord offereth the same vnto vs in his woorde there is one faith which pulleth vs from out of extreeme pouertie and miserie and maketh vs partakers of the true felicitie and there is great waight in this clause For those things shall be performed which were tolde her This is the meaning that faith geueth place to the promisses of God that they may take effecte in vs. And it is certaine that the truthe of God doeth not depend vppon the will of menne but rather that is true Rom. 3. 4. That God remaineth alwayes true althoughe all the worlde whiche is geuen to vnbeliefe and lying shoulde endeuour to weaken and hinder the same But because that vnbeleeuers are vnwoorthy to enioy the fruit of the promisses therfore the scripture teacheth that the same promisses are onely by faith made effectuall to our saluation for God offereth his benefites generally to all faith openeth her bosome to receiue the same but vnbeliefe suffereth the same to passe by that they may not once come neare vs. If Mary had ben vnbeleeuing yet that coulde not haue hindered the purpose of God but that he woulde haue perfourmed his woorke by some other meanes that he would haue liked But shee is called blessed because that by faith shee receiuing the blessing offered her made the way ready to God for the performance of his worke So againe vnbeliefe shutteth the gate against him and staieth his hand from woorking least that they should taste the comforte of saluation which disappoynt him of the glory of his power Also the relation betweene the woorde and faith is to be noted hereof we learne what it is to beleeue namely when we subscribe and consent to that which God doeth speake and doe certainly assure our selues that hee will perfourme that which he hath promised The clause From the Lorde signifieth as muche as the simple doe commonly say on the behalfe or parte of God for the promisse was brought by the Aungell but it came from GOD alone whereby wee gather that whether GOD vseth the ministerie of Aungelles or of menne yet his will is that there shall no lesse reuerence be geuen to his woorde then if he him selfe openly should appeare from heauen   Luke 1. Matthew Marke 46. Then Marie sayde my soule magnifieth the Lorde 47. And my spirite reioyceth in God my sauioure 48. For hee hathe looked on the poore degree of his seruaunte For beholde from hence foorthe shall all ages call me blessed 49. Because hee that is mightye hathe done for me great things and holy is his name 50. And his mercye is from generation to generation on them that feare him Nowe doeth hee sette downe and shewe the Songe of the holye Virgine notable and woorthy to be reported whereby it plainely appeareth howe shee excelled in the gifte of the spirite And there are three partes of this Songe for Marie with a solempne thankes geuing doeth first declare the mercie of God which shee had founde in her selfe Then in general woordes she commendeth the power iudgements of God At the length shee applieth the same to this present matter where shee speaketh of the redemption promised in times past to the Church and nowe perfourmed My soule magnifieth Here Marie declareth her thankfulnes as we sayde euen now And because that the hypocrites for the most part doe set foorth the praises of God with full mouthes and no affection of the heart therefore Marie sayth that she doth praise God euen from the innermost affection of her minde And truely they doe nothing els but prophane the holy name of God which not from their heart but with tounge onely doe declare his glory Furthermore when as these wordes Soule and Spirite are diuersly taken in the scripture yet when that they come together they doe signifie two especiall faculties of the soule for the spirit is taken for the vnderstanding and the Soule for the seat of affections That wee maye the better vnderstande the minde of the holy Virgine it is to be noted that that is put heere in the second place which in order oughte to be first for that the will of man might be stirred to praise God it is necessary that the reioycinge of the spirit should go before as Iames teacheth chap. 5. 13. Is any mery lette him sing for sorow heauines do restraine the minde
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
Ezechiell maketh mention chap. 47. 9. and those waters going out from the temple doe spread themselues to the East to the west Though we do vse churches at this day for the meeting of y e holy assēblies yet it is for an other cause for since that Christ came he is not proposed vs in an outwarde and shadowish image as hee was in tymes past to the fathers vnder the lawe Furthermore it is to be noted that the Prophet by this woord prayer meaneth the whole worshippe of God For though there was at that time great aboundaunce of ceremonies yet God in few words taught the Iewes to what end al those ceremonies should be referred namely that they might spiritually worship him as it is more plainely set downe in the fiftie Psalme For there dooth God also call backe all the exercises of godlynesse to prayer But you haue made it Christe declareth that the complainte of Ieremiah belongeth also to his time wherein the Temple was no lesse defiled The Prophet rebuketh the hypocrites which strengthning themselues with the temple tooke themselues a libertie to sinne For where it was the purpose of God to instructe the Iewes by outward signes as instructions to true godlynes as it is a common matter for hypocrites to turne trueth into a lye as if it were sufficient to apply themselues to outward ceremonies they were content with the vaine pretence of the Temple But the Prophet cryeth out against them that GOD is not tied to the temple or bounde to ceremonies and therefore they boasted in vaine of the name of the temple which they had made a denne of theeues For as theeues doe more boldly sinne in their dennes beecause they hope they shall escape without punishment so the hypocrites grow to be bolde vnder a faigned pretence of godlinesse so that almost they are in hope to deceiue God Further because that the Metaphor of a denne reacheth to all corruptions Christ doth very aptly apply the place of the Prophet to this present cause Marke addeth that Christ forbadde that no man should cary any vessell through the temple that is hee would not suffer anye prophane thing to be seene there for by the word vessell the Hebrewes doe signifie all kinde of furniture for a house In summe Christ tooke away whatsoeuer hindered the reuerence and maiestie of the temple 14. The blinde and the halte came vnto him Least that authoritie which Christe hadde taken vppon him more then hee was woont shoulde bee suspected of rashnesse hee confirmed the same by miracles Therefore healed he the blinde and the halte in the Temple that it might be manifestly knowne that the right honour of the Messias belonged to him For the Prophetes doe describe and sette him forth with these markes whereby wee see agayne that which I spake of a litle beefore that it is not the parte of euerye of the people to immitate this deede of Christe leaste that vnaduisedlye that manne shoulde lyft vppe himselfe into the throane of the Messias This is to be noted that the halt and the blynd which were healed were witnesses of the diuine power of Christe as if God from heauen should sanctifie with his voyce the speach of the multitude 15. VVhen the chiefe Priestes and Scribes saw the miracles Luke declareth that the Pharises beganne to murmur now by the way The disciples then onely cryed and they would haue them commaunded to silence Christ aunswered that they laboured in vaine for God woulde rather make the stones to cry then that hee woulde suffer the kingdome of hys Sonne to be ouerwhelmed It is to be supposed that when there was no end of crying but that the children also ioyned themselues to them the Scribes and Priestes waxed more angry and then they assaulted Christe againe And they seeme to nippe him very scornefully while they caste in his teeth that he seeketh for praise of children Further it is to be noted whereof they toke their offence That they were malitious wicked and deadly contēners of God it appeareth by this that they are as much vexed at the myracles as at the happy and ioyfull cryes But now I seeke after some speciall matter what it was that should vexe them most VVe know how fiercely they fought for their estate for hottely they sought to maintaine that tyrannye which they hadde once vsurped And this had bene no small imparing of their kingdome if it shuld be lawful for the people to giue Christ the tytle of a king yea euen in the smallest matters they would haue the decrees holden for Oracles so that it shuld not be lawfull for to allow or to reiect any thing but according to theyr pleasure Therefore they thinke it an absurd and peruerse course for the people to giue title of Messias to any man whō they shal not think worthy of that degree And certeinly it was meete if they would haue done theyr duety that they should haue gone before the whole people as leaders and guydes For the Priestes were created to this end that al menne might aske for the knowledge of the law of God from their lippes and also that they might be the Aungelles and interpreters of the GOD of hostes Mal. 1. 7. But because they had wickedly extinguished the light of the trueth Christ aunswereth them very aptly that they shal preuaile nothing in seeking to suppresse the doctrine of saluation because the stones shall rather vtter it And in these wordes is contained a secrete graunt for Christ doth not deny this to be a preposterous order that the vnlearned common people and children shoulde first celebrate with their speach the comming of the Messias but because y t they do malitiouslye choake the trueth which shoulde be the approued witnesses of the same it is no meruaile if God raise vppe others and to their shame chuse children to doe it Heereby we reape no litle comfort for though the wicked labour all the wayes they can deuise to darken hide the kingdome of Christ here we heare that they labour in vaine They hope that when of that company which promote the kingdome of Christe they shal kil some and restraine others with feare that they shal obtaine theyr purpose But the Lord wil deceiue them for he wil rather giue mouthes and tongues to stones rather then the kingdom of his Sonne shall want witnesses 16. Read yee neuer The Scribes and Priests tooke occasion to quarrell at this that Christ suffered the children to call him a king as the wicked ones doe alwayes disdainfully despise the humility of Christes disciples Christ reproueth this malice with the testimony of Dauid who also maketh the very infants preachers of his glory These are the very wordes Out of the mouth of babes and sucklinges hast thou ordained strengthe Psal. 8. 3. whereby Dauid declareth that though all tongues should kepe silence God needeth not any other Rethoricians to set foorth his power then yong infantes which as yet hang vppon
the godly may not admit amongest them any doctrine or sacrament except it may appeare that the same proceeded from God neither is it in the power of men to coyne any other at their pleasure Hee speaketh of Iohn whome the Lord other where doeth highly commende aboue all the Prophetes Yet Christ sayeth that his baptisme may not be receiued except the same be commaunded of God VVhat then shall be said of those fained Sacraments which are fondly brought in by menne of no value without any commaundement of God For Christe doeth openly declare in these woordes that the whole gouernment of the Church doth depende vpon the direction of God so that it is wickednesse for menne to bring in any thing of themselues They thought amongst themselues The wickednesse of the priestes is heereby shewed they consider not what is true neither doe they aske their owne conscience nay they had rather most vilely to tourne backwarde then to confesse that whiche they knowe to be true least any poynt of their tyrannie should be lost So all the godlesse though they seeme desirous to learne yet they shut the gate against the truthe if they thinke it to be against their gaine Therefore Christ doeth not sende them away without an answeare but sendeth them away ashamed and confounded and alleageth so much of the testimony of Iohn as sufficeth to shewe that he doeth it by the power of God Mathew 21. Marke Luke 28. But what thinke yee A certaine man had two sonnes and came to the elder and sayde Sonne goe and woorke to day in my vineyard 29. But he answeared and sayde I will not yet afterward he repented himselfe and went 30. Then he came to the second and sayd likewise And he answeared and sayde I will sir yet hee went not 31. VVhether of them twaine did the will of the father They sayd vnto him The first Iesus sayd vnto them Verely I say vnto you that the Publicanes the harlottes shall goe before you into the kingdome of God 32. For Iohn came vnto you in the way of righteousnesse and ye beleeued him not but the Publicanes and the harlots beleeued him and yee though ye saw it were not moâ—ued with repentance afterward that yee might beleeue him   This clause sheweth to what end this Parable tendeth when as Christ preferreth them which were notorious infamous and abhominable people before the Scribes and the priests For he discouereth these hypocrites that they should no more boast themselues for the ministers of God and pretend a vaine shew of godlinesse For though their ambition pride and cruelty and couetousnesse were knowen to all men yet they would be accounted otherwise And when as lately they assaulted Christ they fained themselues very carefull for the order of the church as if they had beene faithful and carefull preseruers of the same So sith they so grosely mocke with God and men Christ reproueth their impudencie shewing that they were nothing lesse then suche as they boasted themselues and were so farre from that dignity wherwith they flattered themselues that they should sit beneath the Publicanes and harlots For in that they professed themselues to be the chiefe maintainers of the worship of God zealous of the law Christ sayeth that this is euen like as if a sonne shuld only in woord promisse obedience vnto him and yet should deceiue him As concerning Publicanes and harlots he excuseth not their sinnes but compareth their dissolute life and the disobedience of an vntoward and disobedient sonne togither who at the first reiecteth his fathers commaÌ„dement but he sheweth that he did muche better in this because they doe not continue in their sinnes to the end but they rather become meete and apt to beare the yoake which they had so disdainfully refused Nowe we vnderstand the purpose of Christ. He doth not only reproue the Priests and Scribes for that they doe stubbornly resist God and doe not repent after so many admonitions but he spoyleth them of that honour wherof they were vnwoorthy because their vngodlinesse was worse then the wantonnesse of harlots 30. I will sir. This phrase is borowed of the Hebrew tongue For when the Hebrewes woulde offer their seruices and woulde say that they were ready to obey they vse these wordes Beholde I am ready sir. And it is a vertue of it selfe praise worthy to be willing and ready to obey assoone as God shal speake the word Neither doeth Christ in this place coÌ„mend slacknes but when as there is fault in both after a maÌ„ hath lingred long at length to goe to his labour and in wordes to professe that which thou wilt not perfourme Christ teacheth that this hypocrisie is more intollerable then that stubbornnesse which in processe of time is tamed 32. For Iohn came vnto you Because that Iohn was a faithfull minister of God Christ referreth what soeuer he taught to god himself This speach had beene more full and plaine God came preaching righteousnesse in the mouth of Iohn but because that Iohn spake in the name of God and not as a priuate man he is aptly sette in the place of God And this place giueth no small authority to the preaching of the woorde while they are accounted stubborne and disobedient against him who soeuer they are which shall despise the godly and holy admonitions of a teacher sent by him Some doe more subtelly expound this word righteousnesse whome I doe permit to vse their ownâ— sense But in my iudgement it signifieth nothing else then that the doctrine of Iohn was sound and right as if he shoulde haue sayde that there was no cause why they shoulde reiecte the same Further when he sayeth that the Publicanes beleeued his meaning is that they did not only allow of the word but did with earnest affection embrace that which they heard VVherby we gather that this of it self is not faith if any man subscribe to sounde doctrine but it comprehendeth a greater and a deeper matter that the hearer renouncing himselfe should giue his life wholely to God VVhen he sayeth that they were not mooued with such an example he amplifieth their obstinate malice For this were a token of extreeme desperation at the least not to follow harlots and Publicanes Math. 21. Marke 12. Luke 20. 33. Heare an other parable there was a certaine housholder whiche planted a vineyearde and hedged it rounde about and made a wine presse therin and built a tower and let it out to husbandmen and went into a strange country 34. And when the time of the fruit drewe neare he sent his seruaunts to the husbandmenne to receiue the fruites thereof 35. And the husbandmenne tooke his seruaunts and beate one and killed another and stoned another 36. Again he sent other seruaunts me then the first and they did the like vnto them 37. But last of al he sent vnto them his owne sonne sayinge they will reuerence my sonne 38. But when the husbandmen saw the
not hands vppon Christ let vs know that it was because God hadde brideled them VVhereby no smal comfort doeth also come to the faithfull when they heare that they are shielded by the hande of God so that they escape as it were the iawes of death Math. 22. Marke 12. Luke 20. 15. Then went the Pharisies tooke counsell howe they might tangle him in talke 16. And they sent vnto him their disciples with the Herodians saying Maister we knowe that thou art true and teachest the way of God truely neyther carest for any manne for thou considerest not the personne of menne 17. Tell vs therefore how thinkest thou Is it lawfull to giue tribute vnto Caesar or not 18. But Iesus perceiued their wickednesse and said why tempt yee me yee hypocrites 19. Shew me the tribute money and they brought him a penie 20. And he said vnto them whose is this image and superscription 21. They sayd vnto him Caesars Then sayde he vnto them Giue therefore to Caesar the thinges which are Caesars and giue vnto God those thinges whiche are Gods 22. And when they heard it they marueiled and left him and went their way 13. And they sent vnto him certaine of the Pharisies and of the Herodians that they might take him in his talke 14. And when they came they sayd vnto him Master we know that thou art true and carest for no manne for thou considerest not the person of menne but teachest the way of God truely Is it lawful to giue tribute to Caesar or not 15. Shoulde we giue it or shoulde we not giue it But he knew their hypocrisie and sayd vnto them why tempte yee me Bring me a pennye that I may see it 16. So they brought it and he sayd vnto them whose is this image and superscription and they sayd vnto hym Caesars 17. Then Iesus answeared sayd vnto them Giue to Caesar the thinges that are Caesars and so God those that are Gods and they marueiled at him 20. And they watched him and sent foorth spies which shuld saiâ—e theÌ„selues iust men to take him in his talke and to deliuer him vnto the power and authâ—ritie of the gouernour 21. And they asked him saying Maister wee knowe that thou sayest and teachest righte neither doest thou accept mans person but teachest the way of god truely 22. Is it lawfull for vs to giue Caesar tribute or no 23. But he perceiued their craftinesse and sayde vnto them why tempt yee mee 24. Shewe me a pennye whose image superscription hath it They answeared and sayd Caesars 25. Then hee sayde vnto them Giue then vnto Caesar the thinges whiche are Caesars and to God those which are Gods 26. And they coulde not reprooue his sayinge before the people but they marueiled at his answeare and held their peace VVheÌ„ the Pharisies had tried al other waies against christ at the last they thought this the best way to destroy him if they could deliuer him to the gouernour as a seditious person and one that sought after innouations Ther was about that time a great question amongst the Iewes coÌ„cerning tribute as we haue sene other wher for when as the Romanes had traÌ„slated to themselues the tribute which God in the law of Moses coÌ„manded to be paid to himself the Iewes in all places were offeÌ„ded thought it a hainous offence and not to be borne that prophane men shoulde pull in this maner to theÌ„selues that which of right appertained to God Further when as that paying of tribute appoynted by the law was a witnes of their adoption they thought themselues spoiled of the honour due to them Now the porer any man was the bolder he was in hope of his pouerty to raise stirres and tumults Therefore the Pharisies do deuise this subtelty to catch Christ in so that he should ensnare himselfe which way soeuer he shuld answer If he shuld deny to pay it he shuld be guilty of sedition But if he shuld graunt that it shuld be paid of right he shuld be accounted as an enemye to his owne nation and a betraier of the liberty of their countrey But this was their speciall purpose to alienate the people from him This is the catching which the Euangelistes doe note for they thinke that they haue so laid a snare on euerye side for Christe that now he could not escape But because they were his professed enemies knewe that they were therefore suspected they suborned some of theyr own disciples as Mat. reporteth But Luke calleth them spies or deceitful persons which shuld fain theÌ„selues to be righteous that is they shuld pretend a simple honest desire to learne For this faining to be righteous is not generally takeÌ„ but is restrained to this present cause for they shuld not haue ben admitted but vnder pretence of a sincere affection desire to learne they ioyne the Herodians to them who had a greater fauour to the Romane Empire wherby they were the apter to lay an accusation to his charge But it is woorth the labour to note how they being at sharpe dissention amongst theÌ„selues could yet agree togither to destroy Christ so great was their hatred against him VVee haue shewed other where what maner of sect this was For when as Herode was but half a Iew or a degenerate and adoulterous professour of the law whosoeuer woulde kepe the lawe exactly in euery poynt condemned him and his prophane kinde of worshipping and he had his flatterers which would cast a colour vppon his corrupt doctrine So besides other sectes there was also sprung vp at that time a courtly religion 16. Master wee knowe This is that righteousnesse which they dissemble while they do flatteringly crouch vnto Christ as if they were desirous to learne and they do not only pretend to be godly but seme also to be wel perswaded of his doctrine For if they had spoken from their heart this had ben sincere dealing So by their wordes there may be a definition gathered of a true and faithful teacher such as they fain Christ to be They say that he is true teacheth the way of God that is he that is a faithful interpreater of God and that in truthe that is without any corruption The way of God is opposed against inuentions of men and all forraine and straunge doctrines and truthe is sette against ambition couetousnesse and other wicked affections which doe vsually corrupte the pure manner of teachinge Therefore wee muste accounte him for a lawful teacher whyche bryngeth not in the deuices of menne nor departeth from the pure woorde of GOD but deliuereth as it were by hande that which he hath learned from his mouth further with a sincere mind to doe good he applyeth the doctrine to the benefit saluation of the people and corrupteth it not with any corruption As concerninge this last clause Paule 2. Cor. 2. 17. in saying that he hath not made merchaÌ„dise of the word of God declareth that there are some which
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
assemblies 7. And greetings in the markets and to be called of men Rabbi Rabbi 8. But be not ye called Rabbi for one is your doctour to witte Christ and all ye are brethren 9. And call no man your father vppon the earth for there is but one your father which is in heauen 10. â—Bel not called doctours for one is your doctour euen Christ. 11. But he that is greatest amongst you let him be your seruaunt 12. For who soeuer wil exalt himselfe shal be brought low and who soeuer will humble himselfe shal be exalted 38. Moreouer he sayd vnto them in his doctrine Beware of the Scribes which loue to goe in long robes and loue salutations in the markets 39. And the chief seates in the synagogues and the first roumes at feastes 45. Then answeared one of the expounders of the lawe and sayd vnto him maister Thus saying thou putst vs to rebuke also 46. And he sayd woe be to you also yee interpreaters of the lawe for ye lade menne with burdens grievous to be borne and yee youre selues touche not the burdens with one of your fingers A little before 43. VVoe be to you Pharisies for yee loue the vppermost seates in the Synagogues and greetings in the markets Luke 20. 45. Then in the audience of all the people hee sayde to his disciples 46 Beware of the Scribes which desire to go in long robes loue salutationâ— in the markettes and the highest seates in the Synagogues and the chiefe roumes at feastes 1. Iesus spake to the multitude This was a very profitable admonition that amongst so many dissentions and grudging contentions amongest the troubled and confused estate of things in the desolation of a right lawfull gouernment yet the authority of the woord of God shoulde remaine safe For to this ende bent the purpose of Christe least the people being offended with the sinnes of the Scribes shoulde cast of all regarde and reuerence of the law For we know how readily mennes mindes are bent to loath and despise the same Especially where the life of the pastours is dissolute all men commonly fall to wantonnesse after theyr example as if they had a graunt to doe it freely The same also nay somewhat woorse falleth out in dissentions for the greater part shaking off the yoake powre foorth their lustes and breake forth into extreme contempt Furthermore at that time the Scribes were euen enflamed wyth couetousnesse they swelled with ambition their extortioÌ„s were knowne their fearful cruelty and corruption of their liues were so great that they seemed to haue conspired the ouerthrowe of the lawe Moreouer they had peruerted the right and naturall sense of the lawe with their corrupt commentaries so that Christe was compelled sharply to contende wyth them because they were caried with a wonderfull madnesse to quenche the light of the truthe Therefore because it was to be feared least that many shoulde growe into contempt of all godlinesse partly by reason of such corruptions partly because of tumultuous contentions Christ meeteth with them in good time and sayth that it should be wickedly done if for the corruptions of men true religion should be beaten downe and the law should be any thing the lesse regarded Sith that the Scribes were moste obstinate ennemies againste the truthe because they oppressed the Church with their tyranny Christ was compelled to discouer their corruptions For except that good and simple men had bene drawen out of their bondage the gate had beene shutte vppe against the Gospel There was also another reason because the people thoughte that lawfull for them which they sawe theyr rulers do they made a law vnto themselues of their corrupt liues But least any man should wrest those things which he shuld speake into a diuers sense he vseth this speach before what maner of men soeuer the doctours be yet it is not meete that the woorde of God should receiue any blotte or blemishe because of their filthy liues or that they should take the liberty to sinne of their wicked examples And this wisedome must be diligently noted For many while they take holde of one thing that they might bring the vngodly and the wicked into hatred and infamie doe with an vnaduised zeale mixe and confounde all things togither For all discipline is despised shame is troden downe to be shorte there remaineth no regard of honestie yea many become impudent and doe of purpose spread abroade the sinnes of the Priestes that they might haue the better cloake for their sinne But Christ doeth inuâ—y so against the Scribes that first he deliuereth the law of God from contempt Therefore wee must learne to vse the same wisedome if we desire that our reprehensions should do any good yet againe it is good to note that Christ was not afraid of offending any man whereby he shoulde be kept from discouering those vngodly Doctours as they had deserued He onely helde this moderation least the woord of God shoulde grow into contempt through the wickednesse of men Further to let vs vnderstand that he spake of the sinnes and not to procure hatred to the personnes of men but least that infection should spread further Marke sayeth expresly that he spake in his doctrine By which words he declareth that he wold haue the hearers profit by these admonitioÌ„s that they might take hede to themselues And though Luke semeth to restrain this to the disciples yet it is probable that he directeth this speach generally to the whole multitude The which doeth also more euidently appeare by Mathewe and the matter it selfe required that Christ shoulde haue respecte to all men in generall 2. They sitte in Moses seat It is not without consideration that I haue set that heere whiche Luke rehearseth in another place For besides that it is the same doctrine I doubt not but that Luke after he hadde said that the Lorde had seuerely and hardly reproued the Scribes he added also other reprehensions which Mathewe deferde to a proper place For nowe we haue seene how the Euangelists haue placed diuers sayings of Christ togither as occasion required But because that Mathewe wryteth more at large I will rather interpreat that which he wryteth The Lorde in sum exhorteth the faithfull sith the Scribes liued moste wickedly not to leade their life after their corrupt maners but rather to frame it accordinge to the rule of the lawe which they heare out of the mouthes of the Scribes For it was necessary as I touched euen nowe that he should reprehende many corruptions in them least they shoulde infecte the whole people Therefore least their wickednesse should robbe away the force from the doctrine whereof they were ministers and preachers hee commaundeth the faithfull to attend to their wordes but not to their deedes As if that he should haue sayd there is no cause why the euill examples of the pastours should hinder the children of God from liuinge well Vnder the name of the Scribes are the Doctours or the
hee would saue the secreate purpose of his grace Yet it is demaunded howe God for hys electe sake moderated these calamities and did not altogither destroy the Iewes when as many reprobate desperate leud people were preserued The answeare is easie part of that nation was deliuered that so he might bring forth his electe which were mixed amongest them as seede separate from the chaffe Though both the reprobate and the elect were partakers of this tēporall preseruation yet because it profited not those it is aptly ascribed to these for that the wonderful prouidence of GOD directed it for their preseruation 23. Then if any shall say vnto you He rehearseth againe that whych hee had spoken of deceiuers and not without a cause For there was more daunger lyke to come by thys temptation least miserable men afflicted and troubled being deceiued by a false title shoulde in steade of Christe seeke after spirites and for the helpe of God take holde of the sleightes of the deuil For when the Iewes were so hardly oppressed for contemning theyr redemption and were to be wythdrawne from theyr infidelitie by suche violent remedies Sathan subtilly proposed newe thynges for them to trust in whiche might draw them the further from GOD. And certainly there is nothing more daungerous then when we want counsell in aduersities vnder the pretence of the name of God to be deceiued with lies which doe shutte vppe the gate of repentaunce against vs and encrease the darkenesse of infidelitie and at the length doe carye vs headlong as menne amased wythout hope of recouerie to madnesse So that in respecte of that great danger it was conuenient that the same shoulde be rehearsed and especially sith Christe declareth that the false prophets shall be so throughly furnished to deceiue as with signes and wonders whych shal amase the mindes of the simple For sith that God doeth testifie the presence of hys power by myracles and are therefore seales of true doctrine no meruaile if the deceiuers doe gette credite thereby And in suche maner of scorning doeth God reuenge the vnthankefulnesse of menne that they might beleeue a lye whiche refused the truthe and that they shoulde be blinded more and more which shut theyr eyes at the light offered them And yet he trieth their constancye wythall whych appeareth to be so muche the better while that no subtelties can ouerwhelme them Further sith the Lord sayeth that the Antichristes and the lying prophets shall be furnished wyth myracles there is no cause why the papistes shoulde vnder thys pretence bee so proude or why we shoulde be afraide of their glorious boasting They confirme theyr superstitions by myracles for the sonne of God foretolde that by suche meanes the faith of many shoulde be ouerthrowne VVherefore wise menne ought not to esteeme them so as to account them sufficient of themselues to prooue thys or that kinde of doctrine If they excepte that by thys meanes the myracles should be ouerthrowen and brought to nothing whereby the authoritie as well of the lawe as of the Gospell was established I aunsweare that there was a certaine marke of the spirite grauen in them whych shoulde putte the faithfull out of all doubte and feare of erring for so ofte as God doeth shewe foorth hys power for the confirming of hys children he woorketh not so confusedly but that there shoulde appeare a manifest distinction to shew it free from all deceite Note that the myracles do so confirme the doctrine that the doctrine also doeth so shyne foorth and it scattereth all the cloudes wherewyth sathan darkeneth the mindes of the simple To bee short if we desire to auoide such subtelties let vs holde the signes and the doctrine so ioyned togither as that they may not be separate 24. So that if it were possible they shoulde deceiue the very electe Thys was added to make menne afraide that the faithfull mighte the more carefully apply and bende themselues to beware For where false prophets shoulde passe wyth suche vnbrideled libertie and shoulde haue so great power giuen them to deceiue it were an easie matter for them to entrappe in their guiles the secure and heedelesse people Therefore Christ exhorteth and stirreth vppe his disciples to watche Further hee telleth them also that there is no cause why they shoulde bee troubled at the newnesse of the matter if they shoulde see manye in euery place caried into errour But as hee commaundeth hys to bee carefull least sathan circumuent them ere they be aware so againe he giueth them great occasion for them to hope well wherein they myght quietly repose themselues while hee promiseth them that vnder the defence and keeping of God they should be safe against all the guiles of sathan Therefore thoughe the estate of the godly be fraile and brittle yet they haue a sure pillar shewed them heere whereupon they may rest for it is not possible that they shoulde fall away from saluation whyche haue the sonne of God for their faithfull keeper For they haue not such a strong defence of themselues as may resist the assaultes of Sathan but because they are Christes sheepe whome no manne can take out of hys hande Iohn 10. 28. And it must be noted that the strength and assurednesse of our saluation resteth not in vs but in the secreat election of god For though our saluation is kept by faith as 1. Pet. 1. 5. it is sayde yet it behoueth vs to goe further for wee are therefore safe because the father hath giuen vs to his sonne and the sonne sayeth that nothing shall pearish which is committed to him 25. Beholde I haue tolde you before Marke setteth downe the meaning of the Lorde more fully But take yee heede beholde I haue shewed you all things before By which woordes we are taught that they are without all excuse which are ouerthrowne by those offences whereof Christ hath spoken before For sith the will of God shoulde be a rule to vs it is sufficient for vs that we were warned in time before that so it pleased hym Further when he calleth himselfe faithfull and sayeth that he will not suffer vs to be tempted farther then we shall be able to beare 1. Cor. 10. 13. we shall neuer be without power to resist so that slouthfulnesse nouryshe not our infirmitie 26 Beholde he is in the desart Luke mixeth this speache with an other answeare of Christ for when the Pharisies asked him of the comminge of the kingdome of God he sayd that it should not come with obseruation It followeth in the text set downe by Luke that he tourned to the disciples and sayd that those dayes should come when they shoulde see no more one day of the sonne of man By which words his will was to forewarne vs to walke in the light least the darkenesse of the nyghte should ouertake vs. For this should be a sharp spurre to them to prouoke them to profite so long as they enioyed the presence of Christ sith they
place a note of improprietie but it doth rather betoken a true and sounde approbation As when Paule saith walke as the children of light hee will haue vs to testifie by our workes in deede this selfesame thing that wee are the children of light Therefore the Euangelist meaneth that the glory appeared in Christe whiche was meete for the sonne of God and was a certaine and sure testimony of his diuinitie Hee calleth him the only begotten because he is his onlye sonne by nature as if he did place him aboue men and angels and dyd attribute that vnto him which doth not agree with any creature Full of grace This is a confirmation of the next sentence The maiestie of Christe did appeare in other things but the Euangelist did choose this token aboue all other that he may the rather exercise vs in actiue then in the speculatiue knowledge of him whiche thing wee must diligently obserue Truely when Christe went vpon the waters drie foote when he did driue away Diuels did declare his power by other myracles it might haue been knowne that he was the only begotten sonne of God but the Euangelist bringeth foorth a parte of approbation wherby faith reapeth sweete fruite namely because Christ did testifie that he was in deed the fountaine of grace and truth which can neuer be drawen drie It is also saide that Stephen was full of grace but in another sense For the fulnesse of grace in Christe is that fountaine out of which wee must all draw so as we shall hereafter declare more at large This may be expounded by hypallage for the true grace or expositiuely thus that he was ful of grace which is truth or perfection But because he wil repeate the same maner of speeche againe I thinke that the sense is all one in both places He will afterwarde set this grace and truth against the law therfore I interprete it simplie that Christe was knowen to his Apostles to be the sonne of God by this because hee had the fulnesse of all thinges which doe appertaine vnto the spirituall kingdome of God in himselfe Finally because he shewed himselfe in all thinges to bee a redeemer and the Messias indeede which is the most excellent token mark wherby he ought to haue beene knowen from other men 15 Iohn doth testifie of himselfe and cryed saying This is hee of whome I saide he whiche commyng after mee was set before mee because hee was more excellent thâ—n 〈◊〉 16 And wee haue all receiued of his fulnesse and grace for grace 17 Because the Lawe was giuen by Moses grace and truthe were maâ—e by Iesus Christe 18 No man hath seene God at any time the only begotten sonne who is in the bâ—some of the father he hath shewed him 15 Iohn doth testifie Nowe hee declareth what maner of preaching that of Iohns was By the verb of the presentense he denoteth the continuall act And truely this doctrine ought alwayes to bee of force as if the voyce of Iohn did sounde continually in the eares of men So he putteth in afterwarde the worde cryed that hee may signifie that the doctrine of Iohn was not obscure either harde to bee vnderstoode and that he whispered not the same in the eares of a fewe but that he preached Christe openly with a loude voyce The first sentence tendeth to this ende that he was sent for Christes cause and that therefore it was an absurde thing that hee shoulde florish and that Christe shoulde lye vnderfoote This is hee saith he of whom I saide By which words he meaneth that this was his whole intent from the beginning to make Christ knowen and that this was the ende of his sermons like as hee coulde no otherwise execute the office of his embassage theÌ„ by calling his disciples vnto Christe Hee that commeth after mee Although he were a fewe monethes elder then Christ yet he speaketh not in this place of his age but because he had exercised the office of a Prophete some space before Christe came abroade therefore he maketh himselfe former then Christ in time Therefore Christe succeeded Iohn in respect of the publik manifestation That which followeth is thus word for worde hee was made before mee because he was my first But the sense is this that Christ was preferred before Iohn because he was more excellent Therefore he gyueth place to Christe and as the Prouerb goeth he giueth him the light to beare But because he came after him in time hee sheweth that this is no let why he may not be preferred for the desert of his dignitie So it becommeth all men who excell either in the giftes of GOD or degree of honour to remaine in their degree that they may be inferiour to Christe 16 And of his fulnesse Nowe he beginneth to preache of the office of Christe that hee conteineth in himselfe the aboundance of all good thinges so that wee must not fet any part of saluation from any other With God truly is the well of life of righteousnesse of vertue of wisdome but this Well is hydden from vs and wee cannot attaine thereunto But plentie of all these things was laide open to vs in Christ that wee may fet them thence For he is readie to flowe vnto vs of his owne accorde if we make way for him by faith To be briefe he saith plainely that there is no good thing to be sought without Christe although this sentence consisteth vpon moe members For it sheweth first that all of vs are poore and altogether voide of spirituall good thinges For Christ aboundeth to this ende that hee may helpe our want that he may diminish our pouertie that hee may fill the poore and hungry Secondly hee telleth vs that so soone as we are departed from Christ wee doe in vaine seeke euen one droppe of goodnesse because God woulde haue all goodnesse whatsoeuer to remaine in him alone Therefore we shall finde the angels and men to bee drie heauen to be vaine the earth to bee barren and finally all thinges to be nothing worth if wee will be made partakers of the giftes of God by any other meanes then by Christe Thirdly he telleth vs that we neede not to bee afraide of the want of any thing if so be it weâ— drawe out of the fulnesse of Christe which is so perfect in all pointes that we shall perceiue that he is a Well which can neuer be drawen drie And Iohn maketh himselfe one of the rest not for modesties sake but that it may more plainely appeare that there is none at all excepted Yet it is to be doubted whether hee speake generally of all mankinde or he vnderstand those onely who were made partakers of all his good thinges after that Christe was reuealed in the fleshe Certaine it is that all the godly men who liued vnder the lawe did drawe out of the same fulnesse but because Iohn addeth by and by a difference of time it is more like to be true that hee
that a great Prophete of God had appeared he doth not contemne nor neglecte the doctrine which came from heauen but is somewhat desirous to heare the same which desire came only from the feare and reuerence of God Friuolous curiositie doth moue many to enquire after new things greedilie but questionlesse religion and the feeling of conscience did enforce Nicodemus to desire to knowe the doctrine of Christe more familiarly And although it laid hid long time as though it had beene dead yet so soone as Christ was dead it brought foorth such fruite as no man wold euer haue hoped for Rabbi wee knowe These wordes import as much as if hee shoulde haue saide master wee knowe that thou art come as a master or teacher But for as muche as learned men were then commonly called masters Nicodemus saluting Christe in the former place according to the common custome doth call him by the common name and afterward he affirmeth that he was sent of God to be a teacher And vpon this principle dependeth all the authorie of teachers in the Church For seeing that wee must be wise only out of the worde of God we must heare none other saue those in whose mouth God speaketh VVee must also note that although religion was very much corrupted and almost quite abolished amongst the Iewees yet did this maxima still remaine That he was no lawfull teacher that came not from God But because none doe more proudly and carelesly bragge of the title of God then false prophetes we haue heere neede of discretion whereby the spirites may be tryed Therfore Nicodemus addeth that it doth manifestly appeare that Christe is sent of God because God doth more mightilie bewray his power in him then that it can be denied that GOD is present with him And he taketh it for a thing which all men doe confesse that God is wont to worke by his ministers alone that by this means he may seale and confirme the function whereunto he hath called them And that not in vaine seeing that the Lorde would alwayes haue myracles to be seales of his doctrine Moreouer he doth well in this that he maketh GOD the only authour of myracles when he saith that none can doe these signes vnlesse God be with him For it is as much as if he shoulde affirme that they are not done by man but that the power of God reigneth and doth manifestly appeare in them To be briefe seeing that there is a double fruite of myracles the one that they do make a preparation vnto faith secondly that they doe better confirm the same beeing conceiued out of the worde of God Nicodemus had profited well in the former part because he learneth by the myracles that Christe is a true prophete of God Yet this seemeth to be scarce firme enough for seeing that the Prophetes do no otherwise once delude the vnskilful with their deceits then if by true myracles they did proue themselues to bee the ministers of God what difference shall there be betweene truth and lying if faith doe depend vpon myracles Yea Moses doth flatly affirme that wee are tryed by this meanes whether we loue God or no. VVe doe also well knowe the admonition of Peter and Paule that the faithfull do beware of lying signes wherewith Antichriste shall blinde the eyes of many I answer that this commeth to passe through the iust permission of god that they may bee deceiued by the subtiltie of Satan who are worthie but I say that this is no hinderance vnto the godly but that the power of God may appeare vnto the elect in miracles which may be vnto them an approbation of true and sounde doctrine So Paule doth reioyce that his Apostleship was confirmed by signes and myracles Therefore howsoeuer Satan do boast himselfe in darkenesse as Gods Ape yet so soone as mens eyes are opened and the light of spirituall doctrine doth shine myracles doe sufficiently testifie that God is present in suche sort as Nicodemus speaketh of in this place 3 Verily verily I say vnto thee In this that Christ repeateth this worde verily twyse it serueth to procure attention For being about to speake of a thinge of all other the most weightie hee had neede to make Nicodemus more attentiue who woulde otherwise haue set light by all this whole speech this therefore is the ende of the double affirmation But although these wordes seeme to be farre fet and to come out of season yet did Christe begin most fitly at the same For as seede is sowen in wast in an vntilled grounde so the doctrine of the Gospel is sowen in vaine vnlesse the hearer be first tilled and rightly framed vnto obedience and docilitie Christe sawe the minde of Nicodemus full of thornes and choked with many euil weedes so that there was scarce any place left for spirituall all doctrine Therefore this exhortation was insteede of plowing to purge the same least any thing shoulde make the doctrine vnfruitefull VVherefore let vs remember that this was once so spoken to one that the sonne of God speaketh vnto vs all dayly with the same voyce For which of vs will say that he is voide of wicked affections so that hee hath no neede of any such purgation Therefore if we will goe forwarde well and profitablie in the schoole of Christ let vs learne to begin at this Vnlesse a man bee borne againe As if he shoulde say so long as thou hast not that which is the chiefest in the kingdome of God I doe not much passe for this that thou doest acknowledge mee to bee a teacher for this is the first entrance into the kingdom of God that thou become a newe man And because this is a notable sentence it is meete that we throughly examine euery part thereof To see the kingdome of God Doth import as much as to enter into the kingdome of God as it shal appeare anone out of the text But they are deceiued that take the kingdome of God for heauen seeing that it doth rather signifie the spirituall life which is begun in this world through faith and doth growe vp dayly according as faith doth encrease So that the meaning heereof is that no man can truly be gathered into the Churche of God that he may be reckoned amongst the childrē of God but he must first be renued Therefore it is by this briefly declared after what sorte Christianitie doth begin In these wordes we are also taught that we are borne as aliants and men banished from the kingdome of God and that we doe continually dissent from the same vntill such time as the seconde begetting doe change vs. For the sentence is generall whiche comprehendeth all mankinde If Christ had said thus vnto one or a fewe that they cannot come into heauen vnlesse they be first borne againe we might coniecture that he speaketh only of certaine persons but he speaketh of all men without exception For it is an indefinite sentence which is of
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
gessing Therefore that is more true when he saw that hee was despised in his countrie Nazareth he went vnto some other place VVherfore it followeth immediatly that he came into the citie Cana. And in this that it is added also that he was receiued of the GalileaÌ„s because of his myracles it was a signe of reuereÌ„ce and not of contempt A prophet in his owne countrie I doe not doubt but that this sentence was prouerbiall wee know that that is taken vp for a prouerbe which coÌ„meth often to passe VVherefore we must not straitly require that it should alwayes be true as though that had neede alwaies to be true which is there said Certaine it is that Prophets are more commended els where then in their owne countrie and 〈◊〉 may also somtimes come to passe doth indeed chance that a Prophet is no lesse reuerenced of his owne countriemen then of strangers but the prouerb teacheth what is more common namely that Prophets are rather honoured els where in any place then amongst their owne countrie men And this prouerbe may haue a double beginning meaning For this is a coÌ„mon vice that looke whomsoeuer we see lie crying in their cradles and toying childishly those doe wee despise during their whole life As if they had still continued in childhood There is also an other euill whiche reigneth more amongest those that are of acquaintance namely emulation Notwithstanding I am persuaded that y â— prouerb did arise hereupon because prophetes were so badly entertained in their owne nation For good and godly men when as they sawe so great vnthankfulnesse toward God in Iudea so great contempt of the word so great stubbornnes they might worthily thus complaine that God his prophetes are neuer lesse reuerenced any where then in their owne countrie If wee like better of the former sense the woorde prophete shal be taken generally for euery teacher as Paule calleth Epâ—â—enides the Prophet of the Cretians They receiued him VVee know not whether this honour did long continue or no. For there is nothing wherunto we are more bent then to forget God his benefits Neither doth Iohn make mention of this to any other end saue only that we may know y t Christ did worke myracles in the sight presence of many so that they were preached farre wide There is one commoditie of myracles set downe againe that they make a way for doctrine for they make Christe to bee reuerenced 46 Therefore Iesus came againe into Cana of Galilee where hâ—â— rained water into â—ine And there was a certaine ruler whose sonne was sicke in Capernaum 47 VVhen he had heard that Iesus was come out of Iudea into Galilee he went vnto him requested him that he would go downe heale his son for we was almost dead 48 Therfore Iesus said vnto him Except you see signes and wonders yee will not beleeue 49 The Ruler himselfe said vnto him Master goe downe before my childe die 50 Iesus said vnto him goe thy way thy sonne liueth The man beleeued the worde that Iesus had spoken and went 51 And as he was nowe going downe the seruants met him and told saying thy sonne liueth 52 Therefore he demaunded of them at what houre he began to amend and they said vnto him yesterday at the seuenth houre the feuer left him 53 Therefore the father knewe that it was the same houre wherein Iesus saide vnto him thy sonne liueth And he beleeued and all his house 54 This seconde myracle did Iesus againe when hee came out of Iudea into Galilâ—â— 54 There was a certaine This is the truer reading although Erasmus doth thinke otherwise I graunt that there were at that time some that were called râ—guli or princes who are now called Dukes or Barons or Earles but such was the estate of Galilee at that time that none of that degree could dwell in Capernaum Furthermore I suppose that it was some of Herods Court. For they who thinke that hee was sent by Caesar haue no colour But the Euangelist expressed this by name because in such a person the myracle was more famous 47 VVhen hee had hearde that Iesus In that he craueth helpe of Christ this truly was some token of faith but in that hee appointeth Christe the way and meane how to helpe it appeareth thereby how great his ginorance was For hee tyeth the power of Christe vnto his corporal presence He had conceiued no other thing of Christe saue only that hee was a Prophete sent of God with this commaundement and power to proue by shewing and working wonders that hee was the minister of God Yet Christ winking at this fault although it was worthie blame doth sharply chide him for another cause nay hee chideth all the Iewes generally because they were too desirous to see wonders But whence is it that Christe is nowe so sharpe set who was wont so courteously to entertaine others that desired myracles There was some particular reason which we knowe not of which moued him to deale more sharply with this man then he was wont And peraduenture hee did not so much respect him as the whole nation Hee saw that his doctrine was but of small authoritie and that it was not only neglected but also altogether despised in the meane season he saw that they were wholy set vpon myracles that all their senses were rather filled with some amasednesse then admiration Therefore that wicked contempt of the word which reigned then commonly did wrest out of him this complaint True it is that euen some of the saints haue sometimes desired to haue confirmation from myracles least the truth of the promises should stagger with them and we doe also see that God was not offended therewith seeing that hee yeelded vnto their requestes But Christe noteth in this place a farre greaterâ— frowardnesse For the Iewes did so depende vpon myracles that they left nothing for the worde And firste of all there was this fault amongest them that the dull and carnall did no whit reuerence doctrine vnlesse they were awaked by myracles For it was meete that the worde of God wherein they were trained vp from their tender yeeres should haue beene more then familier vnto them secondly when wonders were wrought there did so small profite follow that being astonied they waxed dul So that their religion was nothing there was amongest them no knowledge of God in exercise of godlines saue only in myracles VVhereunto that vpbraiding which Paule vseth tendeth the Iewes seeke signes For his meaning is that they were addicted vnto signes without reason measure and that they were neither moued with the grace of Christe or promises of eternall life or secret working of the spirite but that they did rather lothsomly refuse the gospel because they can disgest nothing but signes And woulde to God there were not many at this day infected with the same disease ther is nothing more common then these wordes Let myracles goe before
that wee may giue eare vnto this doctrine As though the truth of Christe ought to be so vile and base in our eyes vnlesse it bee vnderpropped by some other thing But although God should ouerwhelme them with an huge heape of wondâ—rs yee doe they lie when they say that they will beleeue there should some outward wondering arise but they woulde take neuer a whit the more heed vnto doctrine 49 Lorde come downe Seeing that going forward in his suite he doth at length obteine that which he would we may gather that he was not therefore reprehended of Christ as if he woulde vtterly haue reiected him and refuse his prayers but that he did it rather to this ende that he might reforme that vice which did stoppe him from comming to true faith And we must remember that which I said before that this common reprehension of all the people was greater then the peculier reprehension of one man So that which is preposterous or superfluous in our petitions must needes be amended or cut off by this meanes that hurtfull lettes may be taken away Furthermore where as courtears are wont commonly to bee daintie and proude and will not willingly be hardly dealt with we must note that this man being humbled with his owne necessitie and feare least he should be depriued of his sonne was neither angrie neither did he repine when he was entertained somewhat vncourteously by Christ but passed ouer that chiding with modest silence VVe haue experience of the same euen in our selues for our daintinesse is wonderfull our vnpaciencie and churlishnesse is straunge vntill suche time as beeing brought vnder by aduersitie wee bee compelled to lay away our pride loftie lookes 50 Thy sonne liueth Here appeareth first of all the singuler courtesie of Christ and his fauourablenes in that he pardoneth the ignorance rudenesse of the man and extendeth his power farther then hee hoped for He desired that Christe by his comming woulde heale his sonne He thought that being sicke he might be cured of the disease But he was persuaded that being dead he coulde not be raised vp againe therefore he requesteth him to make hast least death should preuent him Therfore seeing that Christ pardoneth both these faultes we may hereby gather how greatly he esteemeth eueÌ„ a sleÌ„der faith This also is worthy the noting that Christ not obeying his desire doth graunt him farre more theÌ„ he desired For he hath a testimonie of the present health of his son So our heauenly father in not graunting ofteÌ„times our petitions as touching the circumstances doth worke to helpe vs by such meanes as we looked not for that we may learne to appoint him nothing VVhen hee saith that his sonne liueth his meaning is that he was deliuered from daÌ„ger of death The man beleeued his wordes Because he came furnished with this persuasion that Christe was a Prophete of God therefore was hee so readie to beleeue so that he did by and by snatch at one worde and hauing caught it he did lay it vp deepely in his mind And although he did not thinke so honourably of the power of Christ as he ought yet the shorte promise did worke in his minde a newe hope of a sodaine so that hee did surely thinke that the life of his sonne was included in the woorde of Christe And with such readinesse ought we to receiue the woorde of God but it is farre from hauing such present effect alwayes in the hearers For who is he that can profite so much by hearing many Sermons as did this man beeing almost half profane hauing but heard one worde VVherefore wee must be more diligent to stirre vppe our sluggishnesse and must first of all pray vnto the Lorde that he wil so stirre vp our heartes that we may be no lesse readie to beleeue then he is ready and bountifull to promise 51 And as he was going downe Here is described the effect of faith togeather with the force of the word For like as Christ did by the word restore the childe to life that was at the point to die so the father recouereth his sonne safe in one moment by his faith Therfore let vs know that so often as the Lorde offereth vnto vs his benefites his power is alwayes prest to performe whatsoeuer he promiseth so that our vnbelief doe not stoppe the same I confesse that this is not continuall yea it is not often or commonly seene that the Lorde doth straightway stretche foorth his hande to helpe vs but so often as he deferreth hee hath his reason for it and that such as is profitable for vs. This is most certaine that he is so far from being the cause of delay that he doth rather striue with our lettes and hinderances Therefore when as his help appeareth not presently let vs consider howe great our vnbeliefe is or at least how slender weak our faith is And it is no maruel if he wil not haue his benefites to perish and rashly to throw them vpon the grounde but will bestowe them vpon those who holde out the lappe of faith and are readie to receiue them And although he doth not helpe all his childreÌ„ one maner of way yet shall neuer any mans faith be voyde but that we shall alwayes perceiue that that is true which the Prophete teacheth that the promises of God doe most of all make hast when as they seeme to linger 52 Therefore hee asked In that he asked his seruants when his sonne began to amende it came to passe through the secret motion of GOD to the end the truth of the myracle might the more plainly appear For euen we are by nature more then wickedly bent to choake the light of the power of God and Satan goeth about this with manie shiftes that hee may darken the beholding and sight of his workes VVherefore they must needes be made so plaine and euident that they may be praysed amongest vs that there may remaine no place for doubting Howe vnthankfull therefore soeuer men are yet this circumstance doeth not suffer so excellent a worke of Christe bee ascribed vnto fortune 53 Hee beleeued and his house This seemeth to be an absurd thing that the Euangelist maketh mention of the beginning of faith in that man whose faith he did before commende Neither can the worde beleeued be referred in this place vnto the going forward of faith but wee must marke that the man being a Iewe and brought vppe in the doctrine of the law was nowe endued with some tast of faith when he came vnto Christe In that he did afterward beleeue the wordes of Christe that was a particuler faith which reached no farther saue only vnto the life of his sonne But now he began to beleeue after another sort namely because hauing embraced the doctrine of Christe he professed himselfe to be one of his disciples So that he doth not only now hope that his sonne was restored vnto him safe through Christ his benefite but he
authoritie of God Therefore he denieth that he hath any desire of his owne and such a desire as is separated from the commaundement of his father 31 If I testifie of my selfe Hee doth not in this place any whit discredit his owne testimonie which in another place he stoutly defendeth but it is a maner of graunting For because Christe was sufficiently instructed and furnished by another hee passeth not for beeing beleeued himselfe If saith he according to the common custome of men you beleeue not my witnesse which I beare of my selfe let it be so let my testimonie be of no force And we knowe that that is not accounted true and lawfull which euery man saith of himselfe although he doe otherwise speake the truth because no man is a sufficient witnesse in his owne cause And although it be vniust dealing that the sonne of God should be reckoned in this number of men yet will he rather yeeld some part of his right that he may ouercome his enemies with the authoritie of God 33 You sent vnto Iohn and he bare witnesse of the truth 34 But I receiue no witnesse of man but I speake these thinges that you may bee saâ—e 35 He was a burning and a shining light and yee woulde reioyce for a time in his light 36 But I haue a greater testimonie then of Iohn for the workes which the father hath giuen mee to doe the same workes whiche I doe doe testifie of mee that the father hath sent mee 33 You sent vnto Iohn Before he vttereth the testimonie of God hee vrgeth them with the answere of Iohn which they coulde not iustly discredite or distrust For to what purpose serued it to sende vnto him vnlesse they woulde stand to his wordes For they doe sende as vnto a Prophet of God therefore they feigne that his voyce is vnto them in steed of an oracle And although there is another concession or graunt contained in this yet Christ doth plainely cast in their teeth that it was nothing but malice that did hinder them and keepe them backe from beleeuing Therefore we see that this circumstance maketh much to the matter that they sent vnto Iohn and did aske of him as beeing desirous to learne who was the Messias and yet they set light by his answere 34 I receiue not witnes from man But God did not choose him in vaine to bee his witnesse and in another place Acts 1. 8. Christ himselfe affirmeth that his disciples are his witnesses I answere that Christ vseth the testimonie of Iohn not that he needeth it but so farre foorth as it is profitable for vs to haue some confirmation thereby One man borroweth testimonie of another because they cannot want that help The estate of God and Christ is otherwise For if the Philosophers do say that vertue needeth not the helpe of another what hath man in himselfe wherewith he can vnderprop the truth of God And Christe addeth also immediately that he vttered the testimonie of Iohn for theyr sake VVhereby he giueth them to vnderstand that he hath not respect so much vnto himselfe as that hee prouided for men whilest that hee rayseth vp preachers of his gospell by whom hee may make his will knowen vnto vs. VVherein his wonderfull goodnesse doth also shine whilest that he doth applie all thinges vnto our saluation VVherefore it standeth vs vpon to endeuour that he may not take paines in vaine in sauing vs. 35 He was a burning light In that he calleth Iohn a burning light it is a farther argument of their vnthankefulnesse For it followeth that they are blinde of their owne accorde seeing the light of God was set vp before their eyes Therfore the mening of the words is god wold not haue you to eree for hee appointed Iohn to bee a light that his brightnesse might direct you In asmuch therefore as you do not acknowledge me to bee the sonne of God it commeth to passe through voluntarie error There followeth another exprobration that they did not only passe by the light which was offered theÌ„ with shut eyes but did also of set purpose abuse it to oppresse Christ withall For in that they were readie to extol Iohn aboue his iust degree that did arise of a malicious vnfaithfull purpose least there should be any place left for the sonne of God Christe doeth very finely compare this wicked abuse of the heauenly light vnto wantonnesse like as if the good man of the house should set vp a candle in the night season for his seruants that they may doe that worke which he hath commaunded them to doe and they doe translate the vse thereof vnto banquetting and all maner of naughtinesse Furthermore as in these wordes Christe doth accuse the Iewes so hee doth admonish vs all in general that we doe not abuse to wander hyther and thyther the godly teachers whom God hath appointed to direct vs in the right way The experience of all times teacheth how profitable this admonition is God doth take men into his gouernment during the whole course of their life euen vntil they come to the last marke he sendeth his prophets as gouernours Such is the distemperature of men that they had rather leape frowardly without going forward then goe forwarde walking such is their inconstancie and lightnesse that hauing despised and reiected the perpetuall direction they are carryed vnto theyr sodaine affections Therefore saith he for a time or an houre in which word hee toucheth their foolishnes that they thought that the eternall light of god could be extinguished with fraile and vaine frowardnes So deale the Papistes at this day how many godly teachers soeuer the Lord hath giuen to his Churche as burning lights they draw them vnto a contrary vse as if they were determined to blinde their owne eyes with the beholding of the light Neither doe they only abuse the lightes to choake the light of God but doe also triumphe oftentimes in darknenesse as when as they boast of the doltish inuentions of their blabbes brawlers against the pure doctrine of the gospel But that which Christ doth in this place affirme of Iohn Paul maketh common to all the faithfull because hauing the worde of life they ought to shine in the worlde as lightes but Christ teacheth that it belongeth properly vnto the apostles and ministers of the gospel to carry the light before others For seeing that we be all in darknesse being blinde God doth giue vs light by the light of his worde But in this place he doth peculiarly adorne Iohn with this title by whose ministerie God did more plentifully shine vnto his church 36 I haue a greater testimonie After that he hath shewed that the Iewes had wickedly corrupted the gift of God in the person of Iohn he doeth now the second time repeat that which he had said that he had no need of mans testimonie as if he were not sufficient of himselfe Although according to his custome he reclaimeth them vnto the
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
26 Therfore they saide vnto him againe what did he to thee howe opened hee thine eyes 27 He answered them I told you alreadie and yee heard not what will you heare againe will you also be made his disciples 28 Therefore they rayled on him and said be thou his Disciple wee are Moses his Disciples 29 VVee knowe that God spake vnto Moses but wee knowe not whence this fellowe is 30 The man answered and said vnto them truly in this is a wonder that yee know not whence he is and he hath opened mine eyes 31 And we know that God heareth not sinners but if any man be a worshipper of God and doe his will him he heareth 32 From the beginning hath it not been heard that any man hath opened the eyes of him that hath been borne blinde 33 Vnlesse this man were of God hee coulde doe nothing 24 Therefore they called him the second time It is questionles that being enforced with shame they called the blinde man whom they had tryed before to bee too firme and constant So that the more vehemently they striue against God they doe oftentimes intangle them selues the more and tye themselues the faster But they doe so question with him that they may make him say as they say This is a beautifull Preface whenas they doe exhort him to giue the glorie vnto God but they doe by by imperiously commaund him that he should not answere as hee thought and according to his meaning Therefore vnder colour of the name of God they do require at his handes seruile obedience Giue the glory to God Although this their request may be referred vnto the circumstance of the cause that the blinde man doe not darken the glory of God by attributing vnto man the benefit which hee had receiued yet do I rather subscribe vnto their opinion who thinke that it was a solemne forme which they vsed when they required an oath of any man For euen Iosua 7. 19 doth sweare Achan by the same wordes when he wil wring out of him the true confession of the garment which was stollen And by these wordes they did teach men that God was not a little blasphemed if any man shold vnder colour of his name deceiue And truly so often as we are to sweare we must remember this preface that the truth may be no lesse precious vnto vs theÌ„ the glory of God If this were so men should sweare with farre more reuerence now because a great part not thinking that GOD is denyed when his name is called vpon to defend and maintaine a lye withall doe come rashly and contemptuously to sweare all thinges are stuft with periuries In the meane while we see how hypocrites euen whilest they pretende the greatest reuerence of God do not only deceiue but euen impudently mock also For they proceed to get the blind man to sweare to their wordes that wickedlie not without great reproch of God God doth by this meanes bring their wicked counsels to light howsoeuer they goe about with diuers colours to paint them and with feigned shadowes to couer them 25 I know not whether he be a sinner or no. The blind man seemeth somwhat to digresse through feare from his free testimonie neither must we thinke that he doubted any thing of Christ as the words do sound but I doe rather thinke that hee spake taâ—ntingly that hee might the more nettle them He had confessed before that he was a Prophet when as he sawe that he preuailed not suspending his iudgement concerning the person he setteth before them the thing it selfe Therfore this graunting wanteth not a mocke 26 Therfore they said vnto him againe Seeing that wee see the wicked so earnest in their wicked actions let vs bee ashamed of our sluggishnesse that we are so cold in doing the busines of Christ. And seeing y t they do euerie where hunt after matter to cauill at that they may darken the miracle the Lord doth excellently driue away their endeuours by the vnuincible constancie of the blind man For he doth not only stand stoutly in his opinion but doth also childe them freely sharplie because they doe goe about with asking many questions to couer the truth whiche was knowen and manifest Furthermore he casteth in their teeth the peruerse hatred of Christe when he saith will yee bee his disciples For his meaning is that although they shal be an hundreth times conuict yet are they possessed in such sort with a malitious and deadly affection that they will neuer yeeld This is wonderfull boldnesse that a base person and obscure fellow yea one that for his begging was almost nought set by doth freely prouoke the fury of all the Priestes against him If only a small preparation of faith did make him so bolde when he was come vnto the battle what excuse will they make who beeing great preachers of the Gospell in time of tranquilitie are dumbe in time of danger Furthermore this interrogation is also made in iest for y e meaning therof is that they were moued by some euill will and not with the sincere desire of the truth to vrge and aske this question so diligently 28 Therefore they rayled on him It is like that whatsouer ray linges the force of furious wrath did minister vnto them they did ragingly cast out the same against him and this was one of many that they called him aÌ„ reuolt from the law For in their iudgement he could not be a disciple of Christe but he must fall away from the lawe of Moses they make these two things as coÌ„trarie one to the other And this is to looke vnto a most beautifull colour in that they are afraide to departe from the doctrine of Moses For this is a true rule of godlinesse that we must heare the prophetes by whom God did surely speake least faith bee carryed about with euery doctrine of man From this true principle doe they set the certaintie which they haue of the lawe of Moses but they lye when they say that they are Moses his disciples when they are turned away from the ende of the lawe So hypocrites are wont to pull God in peeces when they will pretende his name If Christ be the soule of the lawe as Paule teacheth Rom. 10. 4. VVhat shall the lawe be when it is separated from him but a dead body By this example are we taught that God is not hearde aright saue onelie when the hearer giueth good care vnto his voyce that he may perceiue what he meaneth speaketh VVheÌ„ as they say that they cannot tell whence Christ is this is not referred vnto his countrie or the place where he was borne but vnto his Propheticall office For they obiect that they haue no knowledge of his calling that they may receiue him as coÌ„ming from God 30 Truly in this is a wonder He toucheth them by the way because being nothing moued with such a singuler myracle they feigne that they know not the
is profitable to be knowen It was requisite that Thomas his curiositie should bee brideled therfore Christ disputeth not in what estate he shal be with the father but he stādeth vpō a more necessarie point Thomas would willingly haue heard what Christ would do in heauē likeas we are sometimes wearied with those curious speculatiōs But it is more meet for vs to be occupied about som other matter to witte how we may be partakers of the blessed resurrection Furthermore the summe of this sētence is that whosoeuer enioyeth Christe hee wanteth nothing and that for this cause he striueth to goe beyond the farthest perfection whosoeuer is not content with him alone He setteth downe three degrees as if hee did say that he is the beginning the middle and the ende VVhereupon it followeth that we must beginne at him we must goe forward in him and in him must we end VVe neede not to desire any higher wisdome then that which can leade vs vnto eternall life he testifieth that this wisdome is found in him Now the way to obtaine lyfe is that we become new creatures he affirmeth also that this thing must be sought no where els saue only in him he telleth vs furthermore that he is the way wherby alone we may come thither Therefore least he fayle vs in any poynt he giueth vs his hande when we go astray and he humbleth himselfe so farre that he directeth euen sucking children hauing professed himselfe to be a guide hee leaueth not his in the middest of the race but maketh them partakers of the trueth He maketh them reape the fruite thereof at length then whiche there can no better or more excellent thing be inuēted Seing that christ is the way there is no cause why the ignoraunt and weake should complaine that he hath forsaken them seeing that hee is the trueth and the life he hath also in himselfe that wherwith he is able to satisfie the most perfect Finally Christ speaketh that now of blessednes which I sayd of late touching the obiecte of faith All men doe rightly iudge and confesse that blessednes consisteth in God alone but they are deceiued afterward in this that whilest they seeke God else where then in Christ they pull him away after a sort from his true and perfect diuinitie Some mē do take trueth in this place for the sauing light of the heauēly wisdom othersom take it for the substance of life and of al spiritual good things which may be set against shadowes and figures as in the firste chapter grace and truth were made by Iesus Christ. I think y t trueth ought to be taken for the perfection of faith as way ought to be taken for the beeginning and first rudimentes The summe is this that if anye man turne aside from Christ he can do nothing but erre if any man stay not wholy vppon him he shal be fedde with nothing else but winde and vanity else where if any man go beyond him he shall finde death in steede of lyfe No man commeth vnto the father This is the exposition of the sentence nexte going before for hee is the way for this cause because he leadeth vs vnto the father he is the trueth and the life therfore because we apprehende and lay hold on the father in him This may be truely said concerning inuocation that no praiers are heard saue onelye through Christes ayde and assistance but because Christ intreate not in this place of prayer vnderstand simply that men do feigne vnto themselues meere labirinths so often as hauing left Christ they striue to come vnto God For Christ proueth that he is the life because wee possesse God in him alone with whō is the foūtaine of life VVherfore al diuinitie without Christ is not only confused and vaine but also foolish false and corrupt For although there proceede somtimes excellent speaches from the Pholosophers yet haue they nothing but that which is fraile and also entangled with peruerse errours 7. If you had knowne mee He confirmeth that which we haue already sayde that that curiositie is foolish and daungerous when as menne that are not content with him doe desire to come vnto God by bie wayes They confesse that there is nothing better then the knowledge of God but when as he is nigh vnto them and insinuateth himselfe familyarlye they wander through their owne speculations and seeke him aboue the cloudes whom they cannot afoarde to beholde being present Therefore Christ reprehendeth the Disciples beecause they doe not acknowledge that the fulnes of the godhead was reuealed vnto them in him I see saith he that you haue not known me hetherto rightly and lawfully beecause you know not as yet the liuely image of the father which is expressed in me And from this time Hee addeth this not onely that hee may myttigate the bytternesse of the reprehension but also that hee maye accuse them of vnthankefulnesse and sluggishnesse vnlesse they consider and weigh what is giuen him For this is spoken rather in commendation of his doctrine then that hee might extoll their fayth Therefore hys meaninge is this that they maye nowe beeholde GOD if sobeit they open their eyes In this woorde seene is expressed the certeintie of fayth 8. Philip saith vnto him Lord shew vs the father and it sufficeth vs. 9. Iesus saith vnto him am I so long with you and haue you not knowne me Philip he that hath seene me hath seene the father and how saiest thou shew vs the father 10. Beleeuest thou not that I am in the father and the father in me the words which I speake vnto you I speake them not of my selfe but the father which abideth in me hee doth the workes 11. Beleeue me that I am in the father and the father in me if not beleeue me for the workes sake 22. Verely verely I saye vnto you hee that beeleeueth in mee the woorkes whiche I doe hee shall also doe them and hee shall doe greater then these because I goe to my father 13. And that which ye shal aske in my name this wil I do that the father may bee glorified in the sonne 14. If you shal aske any thing in my name I wil do it 8. Shew vs the father It seemeth to be a very absurd thing that the Apostles do so interrupt the Lord now and then For to what end spak he saue onely that he might teach them that thing wherof Philip asketh enquireth yet is there no fault described in this place which is not common to vs aswel as to them VVe say that we seeke God earnestly when he standeth before vs we are blind 9. Am I so long with you Christ chideth Philip by good right because he had not the cleare eies of faith He had God present in Christ yet did he not behold him VVhat letted him saue onely his vnthankfulnes So at this day they profit litle in the Gospel who being not contente with Christ alone are carried into wandring
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
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
guiltie So those menne muste needes be carried hither and thither and drawn into contrarye and diuerse opinions who haue not so much courage as to defende that with inflexible constancy which is true and right All of vs condemne Pylate neuerthelesse it is a shame to say how many the worlde hath who are like to Pilate who do not only whip Christ in his members but also in his doctrine Many to the end they may deliuer those from death which labour for the Gospel do cause them wickedly to denye Christ what other thing is this then to set Christe to be mocked that hee may lead an infamous life Othersome whiles they gather a fewe thinges out of the Gospell which they can like of doe pull in peeces al the whole Gospell They thinke there is some great acte done if a few grosse abuses be ameÌ„ded but it were better that doctrine shuld be buried for a season theÌ„ that it shuld be thus scourged For it shal spring againe in despite of the deuil and al tirantes but it is of al other the hardest matter to haue it restored to the puritie thereof when it hath beene once corrupted 2. The soldiours platting Questionlesse this was done at the commandement of Pylate to the end hee might put the sonne of God to rebuke and shame because he had made himselfe a king and that to fulfill the madnesse of the Iewes as if he had beene perswaded that they did lawfully accuse Christ. Yet the wickednes and wantonnes of the soldiours dooth goe beyond the commaundement of the iudge like as the wicked so soone as they haue any opportunitie offered them to doe euill doe catch the same greedily The crueltie of this nation was woonderfull whose mindes so dolefull a spectacle did not moue with pittie but God is the gouernour of al this that he may reconcile the worlde vnto himselfe by the death of his sonne 6 Take ye him He would not deliuer Christ into their handes neyther yet suffer them to doe vnto him what they thought best He doth onely deny that he was their hangmanne which appeareth by the reason that is added immediately where he saith that he findeth no fault in him as if he should say that he will neuer be perswaded to shed innocent bloud for their sakes VVhereas the Priestes and officers alone desire to haue him crucified it appeareth thereby that there was not suche furye in the people saue onely inasmuch as it was afterward enflamed with these fannes 7. The Iewes answered him we haue a law and according to our law he ought to die because he hath made himself the sonne of God 8. Therfore when Pilat heard this word he was the more afraid 9. And he entred againe into the common hall and said vnto Iesus whence art thou but Iesus gaue him no aâ—sâ—ere 10. Then Pylat said speakest thou not to me knowest thou not that I haue power to crucifie thee and power to loose thee 11. Iesus aunswered Thou shouldest haue no power against mee vnlesse it were giuen thee from aboue Therefore hee that hath deliuered mee vnto thee hath the more sinne 7. VVee haue a law Their meaning is that they persecute Christe by lawe and not for their pleasure or hatred For they perceiued that Pilate had touched them ouertwhartly They spake as vnto a manne that was ignoraunt of the law as if he should say we are permitted to lyue after our owne manner and custome but our relygion dooth not suffer anye man to vaunt and bragge that he is the sonne of God Furthermore this accusation was not altogether without some cleake and colour yet they erred greatly in the supposition The generall doctrine was true that it is not lawfull for men to take to themselues any parte of that honour which is due to God and that they are worthy of death whosoeuer shuld take y t theÌ„selues which is proper to God alone but the cause of the errour was in the person of Christe because they did not indeede consider what titles the scripture giueth the Messias because they might easily thereby gather that he was the son of God neither did they also vouchsafe to enquire whether Iesus were that Messias which was promised of God in times past or no. Therfore we see howe they fet a false consequence from a true principle because they mistake it By which example we are taught diligently to distinguish betwene general doctrines and suppositions For many vnskilful and light men if they haue beene once deceiued with the colour of the trueth they doe also reiect the very principles of the scripture which liberty reigneth too much at this daye in the world Therefore lette vs remember that wee muste so beeware of deceites and fallacies that the principles which are true may remaine perfect and that the credit of the scripture may not be impayred Againe wee maye easily refute the wicked by this meanes which cloak euil causes with the testimonie of the scripture and with the principles whiche they take thence Like as when the Papistes doe at this day highly extoll the authoritie of the Church they bring nothing wherein all the children of God doe not agree together They affirme that the Churche is the mother of the faithfull that shee is the piller of truth that shee is to bee heard that she is gouerned by the spirite of God VVe must denie none of all these thinges but when as they will pull to themselues what authority soeuer is due to the Church they doe wickedly and with sacrilegious boldnes to snatch that which is not their owne For we must consider vpon the question whether they deserue the title of the Church or no. And heere they vtterly fayle In like sort when they rage furiously against all the godly they excuse themselues with this cloake and colour that they are ordeâ—ned to defende the faith and peace of the Churche but when as we looke throughly into the matter wee see plainely that they meane nothing lesse then to defend true doctrine that they are touched with no care lesse then with the care of peace and concord but that they fight only to defend their owne tyraÌ„ny Those meÌ„ which are coÌ„tent with generall principles and marke not the circumstances do thinke that the Papistes haue good cause to withstand vs but the knowledge of the cause doth easily driue away those smoakes wherewith they deceiue men 8 Hee was the more afraide There may be a double meaning gathered out of this place the first is that Pilate was afraid least hee shoulde beare the blame if any tumult shuld haue risen because he had not condemned Christe the other that his minde was touched with some religion so soone as he had heard the sonne of God named That whiche followeth in the text confirmeth this second sense to wit that he goeth againe into the common hall and asketh Christ whence hee is For it appeareth thereby that he stood in doubt and was afraide
Papistrie tendeth to this ende that men may inuent to theÌ„selues innumerable meanes to purchase saluation VVhence we gather that it ouerfloweth with abominable sacrileges The abhomination of the Masse is principally condemned by this voyce of Christ. It was meere that the sacrifices of the law should cease when as the saluation of men was finished by the onely sacrifice of the death of Christ therefore what authoritie will the Papistes say they had to erect a new sacrifice whiche might reconcile God vnto men They obiect that it is no new sacrifice but that selfe same which Christ offered But we may easily refute them that they haue no commandement to offer and secondly that when Christ had ended one oblation he pronounceth from off the crosse that the whole is finished Therefore they are more then forgers and falsifiers which corrupt and violate traiterously the Testament sealed with the holy blood of the sonne God Hee gaue vp the ghost All the Euangelistes doe diligently expresse the death of Christ and that not without cause For we haue hope of life hence hence haue we also safe boasting against death in that the sonne of God suffered the same in our steed and by striuing with the same did get the victorie And we must note the phrase which Iohn vseth wherby we are taught that all the godly which die with Christ do commit their soules to God to keepe who is faithfull and will not suffer that to perish which he hath taken to keepe There is this difference betweene the death of the children of God and the reprobate that the wicked do rashly breath out their soules but the children of God doe committe them to Gods tuition as some precious thing which he will keep faithfully vntill the day of the resurrection This woorde Ghoste is taken in this place for the immortall soule as it appeareth sufficiently 31 The Iewes then because it was the preparation that the bodyes shoulde not remaine vpon the crosse on the Sabboth day and it was a great day of that Sabboth besought Pilate that their legges might be broken and that they might be taken downe 32 Therefore the souldiers came and they brake the legs of the first and of the other which was crucified with him 33 And when they came vnto Iesus after that they saw that he was alredie dead they brake not his legs 34 But one of the souldiers opened his side with a speare and straightway there came out blood and water 35 And he that saw it bare witnesse and his witnesse is true and he knoweth that he speaketh the truth that ye may beleeue 36 And these thinges were 〈◊〉 that the scripture might be fulfilled yee shall not breake a bone of him 37 And againe another scripture saith they shall see him whome they haue thruste through 31 Because it was the preparation This narration is also of force to edifie faith First because it sheweth that that was fulfilled in Christee person which was foretolde in the scriptures and secondly because it conteineth a misterie of great importance The Euangelist saith that the Iewes requested to haue the bodies taken downe from the crosse That was commaunded in the lawe of God but the Iewes as hypocrites are wont to doe taking heede only to small thinges passe ouer most great and horrible sinnes without any stop or stay For to the ende they may keepe their Sabboth religiously they are carefull for the externall pollution onely in the meane while they doe not consider what an haynous offence it was to put an innocent to death So we saw a little before that they entred not into the common hall least they should pollute theÌ„selues wheras their vngodlines did pollute the whole countrie Neuerthelesse the Lord bringeth that to passe by them which was very profitable for our saluation that the body of Christe remaineth marueilously vntouched and that blood and water doe spring out of his side It was a great day of that Sabboth The more common reading is That day was a great day yet this whiche I haue put in is vsed in many olde and allowed copies Let the Readers choose which they will If you reade it ekeincu in the Genetiue case you must take the Sabboth for the week it self as if the Euangelist had said that the holy day of that week was most famous in respect of the passeouer And the Euangelist speaketh of the next day which began at the Sunne setting wherfore it was a greater matter of conscience to let the bodies hang. But if we had rather reade it in the nominatiue case that was a great day the sense shall come all to one ende as touching the summe of the matter the variety shal be onely in the wordes to wit that the Easter made that Sabboth more holy 33 And when they were come vnto Iesus In that hauing broken the legs of the two theeues they finde Iesus dead and therefore they touched not his body there appeareth an extraordinarie worke of Gods prouidence therein Some profane meÌ„ will say that it commeth to passe naturally y t one man dyeth sooner then another but he that shal weigh the whole course of the historie he shal be enforced to ascribe it vnto the hidden counsell of God that death which came sooner then all men wold haue thought did exempt Christe from hauing his legs broke 34 But one of the souldiers with a speâ—â—e In that his side was thruste through with a speare it was done to proue his death but God respected a farre higher thing as we shall see by and by That is but a childish surmise and inuention of the Papistes who make this souldier that had the speare Longes feigning that it was the proper name of a man and to the end they mighte make vp the lye they say that the souldier was blinde before and that so soone as he had receiued his sight he beleeued therefore they did canonize him amongest the saints Seeing that their prayers doe leane vnto such patrones so often as they call vppon God I pray you what can they euer obteine But whosoeuer they be which despice Christe and seeke succour at the handes of Saintes they are worthie to bee carryed away by the Diuel vnto night spirites and hobgoblins There came out blood and water Some men were deceiued in feigning a myracle heere For it is a naturall thing for when blood is congealed it is made like vnto water hauing lost his readnesse It is also a thing well knowen that there is water within a thinne skin which is nigh to the midriste And they were deceiued because the Euangelist vrgeth this so diligently that there came out water blood as if hee did shewe some strange thing and something which is contrary to the order of nature But he intended another thing to wit that he might applie his narration to the testimonyes of scripture which he addeth by and by chiefly that the faithfull might thence gather that which